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
inspiration More-over wee know that the giving of the Communion to the people vnder one kynde onelie is a doctrine and practise of Popeperie having no warrand for it but the tradition and authoritie of the Romane Church but if it bee asked whether this bee agreeable to Scripture or no the Councell of Constance all in one voyce will tell vs the contrarie and confesse that neyther was it so in CHRIST'S institution set downe in holie Scripture nor was it the practise of the Apostles or of the primitiue Church but is brought in later for such reasons as the Church of Rome thought good For so sayeth the Councell Albeit CHRIST after Supper did institute this venerable Sacrament and gaue it to His Disciples vnder both kynds of bread wine As also tho in lyke-manner this Sacrament was receaved by the faythfull vnder both kyndes Notwithstanding there-of this custome for eschewing of certayne dangers and scandalls that might ensue vpon good reason is now brought in that the same shall bee receaved by Laickes vnder one kynde onelie Where wee see that the Church of Rome thinketh her selfe wyser and more provident in fore-seeing of dangers than CHRIST His Apostles and the primitiue Church was and that lyke the Pharisees and Scrybes of olde by her traditions shee hath made the word of GOD to bee of no effect CHAPTER V. That these Doctrines of Fayth for which the Romanistes pretende onlie vnwritten Tradition by their owne confession are neyther necessarie nor profitable to salvation and consequentlie not onelie superfluous but vnjustlie vrged to bee believed vpon danger of salvation CArdinall Bellarmine in his fourth Booke of the Word of GOD confesseth that the Apostles did preach vnto GOD'S people all these thinges which were necessarie and profitable vnto them sayeth hee vnto their salvation But what they preached so to all that also they wrote and left registrate in Scripture for so sayeth Bellarmsne in lyke-manner I affirme that all these thinges were written by the Apostles sayeth hee which are necessarie for all men and which they publicklie preached to all Therefore it followeth that in the Apostles writs are contayned all thinges which are necessarie and profitable to salvation But to subsume These doctrinall Traditions whereon is grounded the mayne bodie of Poperie were not written by the Apostles as is confessed Therefore it followeth that the same are neyther necessarie nor profitable to salvation and so wee see what doome their owne mouthes by the force of trueth are made to pronounce vpon these vnwritten Doctrines and Traditions and consequentlie how vnjuâ—â—lie they are obtâ—uded vpon Gods people Next I aâ—gue What the Apostles did preach vnto all as necessarie and profitable vnto salvation and which S. PAVLL calleth else where the whole councell of GOD that onelie should their successoures teach vnto all as necessarie and profitable vnto salvation But the Apostles as is confessed did preach nothing vnto all as necessarie and profitable vnto salvation but that which is written in holie Scripture vnder the payne of that curse denounced by S. Paull GAL. 1. 8. Therefore nothing should bee taught by true Pastors as their successoures vnto all as necessarie and profitable vnto salvation but that which is written in holie Scripture Where-fore sayeth Augustine if wee or an Angell from Heaven preach vnto you any thing beside that which yee haue receaved in the Legall and Evangelicall Scriptures let him bee accursed As also sayeth their Aquinas It is to bee affirmed that no other thing ought to bee preached but that onelie which is contayned in the Gospells and Epistles and in the holie Scripture playnlie or more obscurelie Whosoever then teacheth for doctrines of fayth anie vnwritten traditions neyther contayned in holie Scripture playnlie nor obscurelie as Canus affirmeth most poynts of their doctrine to bee it followeth that hee is no true teacher nor successour to the Apostles but controlling Scripture and deserting their practise hee declareth himselfe to bee an impostor guiltie of prophane Noveltie a sower of Tares in the LORD'S Field and will-fullie to incurre that Apostolicall Anathema CHAPTER VI Of the Noveltie of withholding the people from reading of the Scripture FIrst then omitting Testimonies of Scripture formerlie set downe which make for this poynt I come to the Testimonie of one of their late and famous Bishops Espenceus by name whereby hee witnesseth That this with-holding of Scripture from the people was neyther in the Apostles tyme or agreeable to their doctrine nor yet was it in the tyme of the primitiue Church whose practise was contrarie to their now-a-dayes his wordes then are these It is manifest sayeth hee by the doctrine of the Apostle COLOSS. 3. 16. and by the practise of the primitiue Church that of olde the publicke reading of the Scripture was permitted to people Whence it was that Chrysostome in his tyme did vehementlie vrge the same vpon his auditors saying I beseech you all that are Laickes that yee get Bibles to your selues the medicine of the soule and if yee will not get more get to your selues the New Testament at least And agayne hee sayeth What is it then that wee so earnestlie requyre of you but that one of the dayes of the weeke or at least vpon the Sabbath day yee would haue a care to reade the Gospells which before yee come to these Sermons ye haue amongst your handes at home and that yee would frequentlie repeate the same and diligentlie search out the meaning and note what is cleare and what is â—bscure therein By doing whereof he showeth what good will redound both to him who was their teacher and to them who were his heareâ—s to wit that hee should neede the lesse labour and paynes to make them vnderstand the meaning of the Gospell when at home they haue made the Text samiliare to themselues and they also should thereby bee made the more shaâ—pe and quicke in vnderstanding not onlie onelie to heare and perceaue what is sayde vnto them but also to teach others And if anie should pleade the want of scarcitie of Bookes hee showeth concerning this that it were ridiculous to answere these who were rich and as for the poore sort hee showeth also that it is a shame to them to want the Scripture which can afford so great profit to them as their soules instruction and yet carefullie to acquire such tooles or instruments as their severall Trades requyred for winning their bodilie Foode but if anie bee so poore sayeth hee that by no meanes hee can acquire Bookes â—o himselfe then by the continuall reading of the Scriptures which is in this place hee needeth not to bee ignorant of anie thing that is therein Which thing made the Iâ—suit Azortus to say Wee confesse that in the tymes of Ierome and Chrysostome which was 400 yeares and aboue after CHRIST that the Laickes were exercysed in reading of the Scripture because they were written in these Languages
it is most evident that GOD is to bee prayed vnto sayeth hee yea GOD onelie as the authour of all good giftes 11. Wee say that after this lyâ—e tâ—ere is Heaven prepared for the godlie who die in the LORD and Hell fo the wicked who die not in the LORD Bell. l. 1. de Purg. c. 12. §. resp ad liâ—eram and so sayeth BELLARMINE Calling the South whereinto the tree is sayde to fall in ECCLESIASTES Hâ—aven and by the North that Hell is vnderstood 12. Last of all in a word wee belieue the holie Trinitie and whole Articles of the Creede which contayne the whole summe of the Christian fayth so that heere by the Antiquitie of our doctrine and Religion and in all the fore-named positiue poynts thereof may bee cleaâ—lie seene beside which what-so-ever doctrines of fayth since haue beene vented and invented in Popeâ—ie as the lâ—tter supersemination of Tares is branded with that Apostolicall Anathema and is to bee rejected Therefore for our part wee say with Vincentius Lyrinensis Let that vessell of election to wit PAVLL crye and that teacher of the Nations and that trumpet of the Apostles that preacher of the World and who had knowledge of the verie Heavens Let him I say crye and crye over and over agayne and vnto all men and ever and everie where let him by his letters proclayme If anie man shall teach anie doctrine of fayth which is new let him bee accursed AN ANSWERE Then 1. to that vsuall and customable Question Whereby the Romanistes aske vs where was our Religion before Luther HAving therefore ininstanced the positiue poynts of our doctrine which are the verie foundamentall poyntes of Christian Religion helde ever and mayntayned as truethes in the verie bosome of the Romane Church even vnto this day as is cleare by their former confessions wee see how easie it is to answere to their vulgar question whereby they aske where was our Religion before Luther Indeede as that woman descrybed in the REVELATION Thorow the furie and crueltie of that red Dragon was driven for aâ—time into the Wildernesse which the Râ—emistes themselues expone to bee the true Churches lurking for a season in time of persecution so this hath beene the condition of the professoures of the trueth sundrie tymes to bee brought to a verie few number and by persecution made lyke-wyse to lurke in the tyme of errouâ—es pâ—evayling Hierâ— dialogadvâ— which wee may see clearlie in that tyme whereof S. IEROME speaketh when the whole world groaned Luciferianos Athanasius ad so litariaÌ„ vitam ageÌ„tes and wondred that it was turned Arrian and of which tyme Athanasius thus complaineth What Church now doeth freelie worship sayeth hee seeing if it bee holie and true it lyeth vnder manie dangers and if there bee in anie place faythfull servantes of CHRIST as there bee yet they are hid Stapleton l. 2. princip. doâ—ctrina lium c 18. Pererius in Dan. l 15. in 〈◊〉 veniet teÌ„pus Abbas in Revel. â— 2. lyke that great Prophet ELIAS So that the profession of the Orthodoxe fayth sayeth Stapleton was then but with a few and those lyke-wyse living in exyle As also the verie Romanistes themselues giue vs to vnderstand that the same shall bee the estate of the true Church in the time of their pretended Antichrist to wit that then the true worship sayeth their Iesuit Pereriuâ— shall bee onelie in private and the whole Congregation of of the godlie shall bee hid sayth Ioachim Abbas For so shall the Elect bee wyse vnto themselues that they shall not presume to practise openlie because that darknesse shall prevayle and as the Rhemistes affirme Rhem annot in 2. Thess. 2. 3. The externall â—ate of the Romane Church and publicke intercourse of the saythâ—ull with it is lyke to ceasse and the communion of Christians with the fame shall bee onelie in heart say they and their worship in private Thereâ—ore what was the estate of true Religion and the proâ—essoures thereof in the time of Arrianisme prevayling or to bee â—n the tyme of their pretended Antichrists prevayling it were â—ot absurde for vs to say that the â—ame was the estate of true Religion and professoures thereof in the tyme of the prevayling of Poperie which wee count Antithristianisme But yet to come nearer them in answering to this question wee say that as it is easie to answere fit were asked in lyke-manner Where were GOD'S people before they came out of BABELL Revel 18. 4â— by replying thus that they were even in BABELL it selfe even so our Religion which consisteth in the mayne positiue poyntes forenamed and wherein wee agree the same was in the bosome of the Romane Church it selfe as hath beene showne helde by the Doctoures thereof and preached and preserved by them in the verie tyme of erroures greatest prevayling the same beeing in their mouthes as the vncorrupted text of the Law and sound doctrine of the Iewish religion in manie thinges conforme thereto was in the mouthes of the Scrybes and Pharisees who in that respect were sayde to sit in Moses Chayre and the people were commanded by our SAVIOVR to heare them But in so farre as those Pharisees lyke the Romanistes joyned their owne traditions to the Law of GOD teaching them for doctrines and put false Glosses vpon the Law it selfe in that respect our SAVIOVR declared â—â—em to be blinde guydes and wilâ—â—d all men to beware of the leaven â—f their false doctrine Agayne if they aske in these â—oyntes wheerein wee disagree â—nd oppose them where was our â—eligion before Luther wee anâ—were that the same was proâ—â—ssed taught and mayntayned â—y the Romane Church her selfe â— her purer integritie and by the â—â—ncient Fathers both in the â—reeke and Latine Church and â—anie of their owne latter Doâ—oures who lived manie hunâ—reth yeares long before Luâ—â—er The particular places are noted and the words set down after as 1. That the Bookes of APORYPHA are not Canoniâ—kâ—â—cripture not onelie doeth Athaâ—asius Hilarie Ruffinus and â—amascen declare bâ—t also S. â—rome and with him Lyra telleth â—s That the whole Church in â—hose tymes helde so long before â—uther 2. That all doctrines of fayth â—nd manners necessarie to salvation are contayned in Scripture the particular poynts of doctrine handled orderlie as they lye in the first part of this Treatise and in the witnes sing of Antiquitie subjâ—yned in everie poynt to the without vnwritten traditions Athanasius and Augustine with dyverse others haue taught long before Luther 3. That the Scripture is plaine in all thinges necessarie to salvation and therefore should bee read by the people and nowayes with-holden from them Augustine Chrysostome Theodoret with sundrie others mayntayned this long before Luther 4. That the true Church or number of Orthodox professours hath beene redacted sometymes to a verie few who haue beene made to lurke for a tyme because of cruell persecution S. Ierome Ambrose and Athanasius haue demonstrate long before
temporall as spirituall thinges but aboue the verie holie Scriptures c. I can not see sayâ—th hee why these men may not bee called false or Pseudocotholickes CHAPTER X. The Noveltie of publicke Prayer and other divyne Service in a tongue vnknowne to the people FIrst in this poynt that the Apostles doctrine and Churches practise in their tyme was coâ—trarie to the Romaniâ—tes now Cardinall Cajetane doeth evidentlie testifie saving Out of the doctrine of S. PAVLL wee haue it clearlie set downe that it is better for the edification of the Church that publicke prayers which are vttered in the audience of the people bee spoken sayeth hee in a Language common both to Clergie and people than otherwyse And that this was also the Churches conforme practise in the dayes of Iustine Martyr is evident who in the ende of his second Apologie for Christians in expresse tearmes telleth vs sayeth Bellarmine That the whole people in the Church vsed to answere AMEN when the Presbyter ended the Prayer or Thankesgiving wherefore it will follow that the Prayer or Thankesgiving was in the vulgar tongue else sayeth the Apostle how shall hee that occupieth the rowme of the vnlearned say AMEN at thy Thankes-giving if hee vnderstand not what thou sayest Next what was the practise of the Church after Iustines dayes both in the East and West is lyke-wyse cleare out of Bellarmine who testifieth saying That this custome was also a long tyme observed both in the East and West is evident out of Chrysostomes Liturgie where most clearlie sayeth hee are distinguished what the Prieâ—â— and Deacon and what the people in divyne Service did sing As lyke-wyse out of Cyprian in his sermon on the LORDS prayer where hee showeth how the people did answere saying Wee haâ—e our heartes vnto the LORD and out of Ierome in the preface of his second booke on the Epistle to the GALATIANS who wryteth That in the Churches of the Citie of Rome the people was heard lyke a heavenlie thunder aunswering with a lowde voyce and saying AMEN Therefore their Nicolaus de Lyra and with him Aquinas Gretzer others freelie acknowledgeth saying In the primitiue Church the Thankes-givings and all other common Servâ—ce was performed sayeth hee in the vulgar Toâ—gue and the Canonicall Prayers â—ayth their Cassaâ—der and speciallie the words of consecration of the bodie and blood of our LORD the Auncientes did so reade that all the people might vnderstand and say AMEN thereto Which custome of the Church as yet vsed in Aegypt and Ethiopiâ— it is a wonder sayâ—th Erasmus how it became to bee changed And if wee consider M. Hardinges reason in his aunswere to Bishop Iewell why Prayers and all other divyne Service was vsed in the primitiue Church in the vulgar tongue wee shall finde that the same reason holdeth still and so miliâ—ateth constantlie agaynst this practise of Romish Noveltie for thus sayeth M. Harding In the primitiue Church this was necessarie when fayth was alearning and therefore the Prayers were made then in a knowne tongue vnderstood by the people sayeth hee because of their farder instruction And can anie man say nowe but people in lyke-manner are learning the fayth daylie and haue neede of farder instruction than they haue alreadie Or will anie affirme that this â—ule of the Apostle Let all bee done vnto edification helde onelie for a tyme Therefore seeing the edifying of GOD'S people which is the fiâ—all cause why Prayer and publicke Thankes-giving should bee performed in the vulgar doeth not varie by diversitie of tymes but continueth still even so then should speaking in the Church vnto their vnderstanding CHAPTER XI The Noveltie of the invocation of Saynctes departed FOr discoverie of the Noveltie of which doctrine obtruded to bee believed and practised by all Catholickes vnder payne of damnation wee haue before CHRIST the first foure thousand yeares prescription agaynst anie such doctrine or practise in the Church of GOD by the confession of Bellarmine and all other Romanistes who graunt That during all that tyme both before and vnder the Law there was no invocation of Saynctes departed Next if wee come to our SAVIOVR'S tyme and his Apostles their owne Eckius Luthers great Antagonist declareth That in the New Testament the Apostles and Evangelistes neyther taught by word nor delyvered or left anie such thing by writ that the Saynctes departed should bee invocated neyther would the holie Ghost sayeth hee suffer them so to doe by whose inspiration they spake The same also doeth their Dominicus Bannes and the Iesuit Salmeron testifie rendring this reason Because it would seeme hard to the Iewes sayeth hee who were never taught so to doe by Moses nor the Prophets and the Gentiles should haue thought that there were manie gods exhibite to them in place of the multitude of gods which they had forsaken Beholde thâ—n heere a doctrine of the Romane fayth confessed to haue for the warrand there of neyther Gods written word nor yet Apostolicall vnwritten tradition now if it was neyther written nor preached by them let anie man consider if the Noveltie thereof bee not cleare and that they can not eschew the Apoâ—tles Anathemâ— who sayeth If an Angell from Heaven should preach vnto you beside thâ—t which I haue preached let him bee accursed Next to the Apostles tymes if wee come to after ages and inquyre howe loâ—g was it after the Apostles before anie mention was ever heard of anie such thing their owne Bishop Poresiâ—s Will playnlie tell vs saying That beâ—ore the â—yme of the Martyr Corneliâ—s which was abouâ— 252 yeares after there was no mention sayeth hee so farre as wee can see of anie invocation or intercession of Saynctes What was the practise lykewyse of the Church in S. Augustin's tyme who lived after the 400 yeare of CHRIST and speciallie of the westerne or Romane Church himselfe doeth declare saying of the Martyres and Sayncts departed As for such men of God sayeth hee who haue overcome the world in confessing of Him they are named in their owne place and order but they are not prayed vnto Yea in the 1200 yeare of God Bernard did put it in doubt whether the Saynctes departed anie wayes heard the living which if they doe not then speaking to them by prayer were altogether foolish for speaking of devoute Humbert hee sayeth Neyther see I him now nor perhaps doeth hee heare mee More-over it is to bee observed that the Fathers of the primitiue Church vsed this as a specâ—all Argument to proue Christ to bee GOD because Hee was everie-where prayed vnto Which Argument had beene of no force if in those tymes they had prayed eyther to Saynctes or Aâ—gâ—ls Therefore Oâ—igen showeth That PAVLL 1 COR. 1. 2. proveth heereby CHRIST to bee GOD because His Name is everie where incalled vpon for the Apostle sayeth hee doeth thereby pronounce IESVS CHRIST to bee GOD because His Name is incalled
THE NOVELTIE OF POPERIE Discovered and chieflie proven by Romanists out of themselves IER. 6. 16. Ask for the old path's where is the good way and walk therein TERT. L. 2. CONT. MARCION Omnino res Christiana sancta antiquitate constat nec ruinosa rectiùs reparabitur quà m si ad originem reducatur By William Guild D. D. and Preacher of Gods word ABERDENE Printed by IAMES BROWN 1656. TO The worshipfull and worthie of all respect DAVID WILKIE Dean of gild of Edinburgh Worshipfull Sir THere are two remarkable points of Policie which are used by the enemies of the Trueth the Papists for bearing down the same and for upholding the Dagon Diana of their idolatrous worship The first is the claime of venerable Antiquitie to be only on their side being herein like the Gibeonites who tho they dwelt near hand yet preteÌ„ded that they wer come froÌ„ a far or like the Pharisees who deryved the leaven of their new and corrupt doctrine from the verie chayre of Moses it self The second is the imputation of Noveltie to us and laying that foule aspersion on the faire face of trueth and of our profession as tho like Elihues confession of himself Iob 32. 6. the same were but young and of yesterday but theirs like Iobs other friends wâ—r onlie old or ancient which imputation indeed is no new tricke of enemies to the Trueth seing we see the same aspersion cast on our Saviours and his Apostles doctrine Act 17. 19. and whereby also Pagans laboured to make the Christian religioÌ„ at first odious to the world But we are content to be tryed by Antiquitie the old way as Ieremieâ—â—eakes 6. 16. being the only good way and as Tertullian sayeth cap. 4. ad praxeam That that onelie is trueth which is first and most ancient as that was the good seed onelie which was first sowen in the Masters field it being tares onlie which were sowen later by the envyous enemie Therfore we must distinguish between Antiquitie of Trueth which is like the Legitime first borne between Antiquitie of Errour which is later and of a bastard broode which made our Saviour to oppose to this Math. 5. it was said of old this other speech of his but from the beginning it was not so by which sort also of primitive antiquitie Ierusalem was somtimes a faithfull Citie as Isaiah calleth her 1. 21. but afterwards by the other sort became a Harlot as Ezekiel also speaketh 23. 43. waxed old in her adulteries even as Rome in likemanner was first famous for her faith throughout the world by holding the antiquitie of trueth But thereafter like Ierusalem making defection to errour and Idolatrie shee hath in likemaÌ„ner played the Harlot waxed old in her Adulteries Whose followers as Demetrius cryed up their great Diana of Ephesus or the Iewes the Temple of the Lord so tho they in likemanner cry up the holie RomaÌ„ Church Mother and Mistresse of all other yet justlie we may reply as is said of her Revel. 17. 5. That shee is a mother indeed but the Mother of harlots and abhominations of the earth and so old indeed but as Ezekiel speaketh old in adulteries and who because of the multitude of her whoredomes as the Prophet Nahum speaketh 3. 4. is the mistres of witch-crafts whose skirts the Lord hath discovered upon her face and will more and more shew the Nations her nakednes and the Kingdomes her shame who at last shall hate the Whore as Revel. 17. 16. make her dosolate eate her flesh and burne her with fire for strong is the Lord who judgeth her Howsoever therefore they upbraid us with Noveltie who are of that Apostaticke Church of Rome and synagogue of Antichrist yet it shall bâ—e seene God willing by this ensueing Treatise That 〈◊〉 Potiphars wife was onlie guiltie of that foull aspersion wherwith shee accused innoceÌ„t Ioseph so that they in likemanner are onelie guiltie of that aspersion of Noveltie which they impute to us and to our profession and that their doctrine is neither that first sowen seed in the Lords field by his Apostles whereanent Paul sayeth Gal. 1. 8. If an Angell from heaven should â—each any thing beside that which we haue taught let him be accuâ—sed nor yet consonaÌ„t thereunto but altogether disagreeable and dissonant therefra and like the supersemination mixture of the tares by the envyous enemie in the LORDS field Which paines I haue Dedicate to you Sir as a pryme lover of the Trueth and promover of learning to whom by Divine providenoe as the patronage of six Bursers of Philosophie in the Vniversitie of Saynt Andrewes Leonardin Colledge thereof now belongeth founded by that worthie and never to be foregotten Principall thereof Master ROBERT WILKIE of happie memorie So your godlie care and conscientious manageing therof with your loue to that place which oweth so much to you and to your surname hath moved mee in this barren age of encouragements to vertue and learning to single you out as fittest and most worthie to whom my pen and paines may contribute their best respects the increase of whose prosperitie and happinesse everie way I shall ever wish who am Sir Your's most affectionatlie devoted William Guild The Noveltie Of POPERIE CHAPTER I. That the most Auncient Religion is onelie true and Catholicke THERE can bee no better direction in matter of Religion than that of the Prophet saying Stand in the wayes and see and aske for the olde way which is the good way Neyther can there bee a greater prescription agaynst Hereticall pravitie than that of our SAVIOVR'S from the beginning it was not so Or can there bee a surer preservatiue agaynst the seduction of those who speake lies in Hypocrisie than that which is set downe by the Apostle S. IVDE to wit Earnestlie to contende for that Fayth which was once delyvered to the Saynctes to wit at the beginning and therefore who are sayde to bee built onelie as the Apostle speaketh vpon the foundation of the Apostles and Prophets IESVS CHRIST Himselfe beeing the Corner-stone Therefore as it was PAVL'S Protestation to the CORINTHIANS That what hee receaved of the LORD that onelie hee delyvered vnto them So it was his precept to TIMOTHIE and TITVS To holde fast that forme of sound doctrine and word of Fayth which they had beene taught and had heard of him It was the primitiue Churcheâ— practise in lyke-manner next to these Apostolicall tymes as witnesseth Lyrinensis not to delyver their owne inventions to posteritie but to holde fast onelie that which they receaved from their Predecessoures so that as anie one more flowrished in Religion sayeth hee the more hee with-stood ever anie newe inventions Whence it is that the Church was called a diligent and warie preserver of these doctrines of Fayth which were concredit vnto her without changing anie thing ever therein without diminishing therefrae or adding anie thing thereto sayeth the same Father
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
would bee vnder none sayeth hee but hee alone would bee aboue all others And agayne What else sayest thou heereby but I will ascende to Hâ—aven and exalt my Throne aboue the Sâ—arres and bâ— lyke to the hâ—gâ—est For what are thy brethren * Bishops of the Catholicke Church bâ—t the Starres of Heaven More-over hee declareth this style to bee playne Antichristian and consequentlie clearlie guiltie of Noveltie for sayeth hee I confidentlie affirme that who-so-ever hee bee that calleth himselfe Vniâ—ersall Bishop or desireth so to bee called he is the fore-runner of Antichrist who by pryde extolleth himselfe aboue all others And therefore beeing Antichristian the same Gregorie telleth that it is so farre from true Catholicke sayth to assent thereto as on the playne contrarie this is to depart from the fayth and make Apostasie to Antichâ—ists 〈◊〉 For to giue assent oâ— acknowledge anie such style what else is it but to lose the sayth and make ship-wracke there of sayeth hee Which thing made Cardinall Cusanus to denye plainlie that the Pope was Vniversall Bishop but onelie the first Bishop saying And while wee defende this part to wit that the Pope is not Vniversall Bishop but onelie the first aboue others to wit in place and while wee â—ound the vigour and strâ—â—gth of holie Councells not on the Pope but vpon the consent of all because in so doing wee defende the trueth sayeth hee and reserue vnto everie one their owne honour heereby wee reverence the Pope a-right The cause lykewyse why the primitiue and godlie Bishops of Rome never claymed anie such supremacie quasi Episcopi vrbis potius quam orbis sayeth their owne Duaren and would never vse or assume as Gregorie testifieth anie such prowde title their owne Bishop of Rochester clearlie setteth downe saying For that age beeing neare to the Apostles tymes did studie to modestie and humilitie for as yet the word of CHRIST was recent in their memories sayeth hee which sayth Except that ye be coÌ„verted and become as these little ones yee can not enter into the Kingdome of Heaven Wherefore they had a care to debarre from them these glorious titles sayeth hee whereon the verie lightest occasion of pryde might aryse Insinuating thereby evidentlie not onlie the latter Noveltie of anie such loftie styles and supremacie which the latter Bishops of Rome doe vsurpe but also the ground wherefrae the same proceedeth to wit the want of that wonted modestie and humilitie of their predecessoures and the oblivion of these words of CHRIST which were ever recent in the memories of their auncient and godlie forebeares CHAPTER VIII The Novelty of the Popes supremacie it selfe and first over the whole Clergie in matters Ecclesiasticall THE Noveltie of Papall supremacie it selfe implyed in the fore-named title of Vniversall Bishop will the more clear lie appâ—aâ—e by sâ—tting downe the beginning progressâ— thereof as their owne vndenyable recordes giue evidence thereof First then their owne Duarenus sayeth That the more auncient and holiest Bishops of Rome beeing content with their owne Sea and Church did leaue to other Bishops the free governament of these Churches that were committed to them beeing sayth hee rather as the Bishops of a Citie than of the whole world But these Bishops who came after them did not contayne themselues within these boundes but as it were Lords and Kings they made no doubt to doe all thinges at their pleasure sayâ—th hee and to ascrybe to themselues the governament of the whole Church Hee who was afterward one of their owne Popes lykewyse testifieth saying Before the Councell of Nice everie one lived to himselfe and small respect was had to the Church of Rome After this Emperours becomming Christian there were appoynted about the tyme of the Councell of Nice for the better governament of the Church foure Patriarches all of a-lyke jurisdiction and the Bishop of Rome amongst them as one having onlie the Primacie of place for the dignitie of the Citie and imperiall seat therein as is evident out of their owne wryters and especiallie out of that Famous Councell of Chalcedon consisting of 430 Bishops whose mynde was sayeth Bellarmine that the Church of Rome had therefore the first place because that Citie was the Seat of the Empyre But thereafter sayth their owne Cardinall Cusanus by vse and custome of subjection vnto him wee may see how farre the Bishop of Rome hath prevayled in jurisdiction beyond the holie and auncient boundes sayeth hee and allowance which was only within his owne westerne Patriarchie The first thing they stroue for after the dayes of Gregorie was for that style of Vniversall Bishop which hee had so much damned and with it to clayme an vniversall supremacie of jurisdiction over all others in matters Ecclesiasticall which style as Platina telleth vs Boniface the third obtayned from Phocas the Emperour magna cum contentione or with great opposition in the verie hatching for How farre contrarie this was as Gregorie himselfe sayeth to the Evangelicall ordinance and decrees of Councells let the Canons of the first foure generall Councells testifie which foure their canonized Pope Gregorie did reverence alyke as hee did the foure sacred Evangelistes The first whereof was that Famous and first Councell of Nice vnder Constantine the first Christian Emperour consisting of 318 Bishops and celebrate Anno 325 In the sixt Canon whereof it was thus decreed that the Bishop of Alexandria should brooke alyke jurisdiction within his province as the Bishop of Rome did in his showing thereby that all the Patriarches were alyke in jurisdiction within their owne precincts without anie subordination of one to another Wherefore Cardinall de Cusa setting downe the meaning of Parilis Mos vsed by the Councell sayeth As the Bishop of Rome hath power over all his owne Bishops so lyke-wyse the Bishop of Alexandria hath the same priviledge of power throghout all Aegypt Which limitation of everie ones proper power within their owne precinctes is called {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} or the auncient custome amongst Bishops before therefore sayeth the Canon concerning Antioch Let Antioch also and other provinces keepe their Auncient priviledges Whence wee conclude out of this Famous Councell that if this was the auncient priviledge and custome of other Churches to bee free from anie subjection to the Church of Rome then her vniversall claymed supremacie now over all other Churches as Mistresse and Mother over them is nowayes the auncient fayth nor profession of the Catholicke Church but an ambitious vsurpation and a meere Noveltie The next generall Councell whose sacred Canons militate agaynst the Noveltie of Papall supremacie is that Famous Councell of Constantinople consisting of 150 Bishops and helde in Anno 380 which as Bellarmine confesseth withstood altogether any such supremacie the fift Canon of which Councell giveth onelie a primacie of order to the Bishop of Rome amongst his fellow Patriarches which they declare hee had
proper Sacramentes of the Gospell as having Christs institution and beeing visible signes of invisible justifying grace conferred on the receavers in the right vse thereof then their owne Cardinall Bessarion and Bishop of Tusculum will tell vs saying In the Gospell wee reade that â—nelie these two Sacramentes sayeth hee were delyvered to vs plainlie Or if wee will aske at their Paschasius an Abbot who lived about the 800 yeare of CHRIST which are the Sacramentes of CHRIST to bee found in His Church hee will show vs That these are they onelie to wit Baptisme and the Sacrament of the Bodie and Blood of CHRIST without mentioning moe which therefore Fulbertus Bishop of Chartres calleth duo vitae Sacramenta or the two Sacramentes of lyfe and salvation Lyke-wyse beside their owne Doctoures if wee ascende higher to inquyre of the ancient Fathers what are the proper Sacraments which the Church then acknowledged Augustine will tell vs That Baptisme and the LORD'S Supper are these saying Haec sum Ecclesiae gemina sacramenta or these are the two Sacramentes of the Church lyke two twinnes In lyke-manner doeth Cyprian speake saying Then at last men may bee sanctified and bee the children of God si vtroque sacramento nascantur that is If they bee borne anew by both the Sacramentes to wit Baptisme and the LORD'S Supper And if wee consult with Bellarmine himselfe hee will showe vs the reason why both the auncient Fathers and manie of their owne Doctoures countenance no other Sacramentes as properlie so called saying The holie thing it selfe which the Sacramentes of the new Law doeth signifie is three-folde 1. justifying grace which is demonstrate as present 2. the suffering of CHRIST as the cause of that grace and which is commemorate as bygone and 3. eternall lyfe the effect of that grace and which is prefigured as to come and concerning Baptisme and the LORD'S Supper the matter heerein is most evident but concerning the other siue Sacraments it is not so evident sayeth hee Wherefore justlie did their owne Cassander say as touching the seaven Sacramentes It is certayne that the Schoole-men and Romane doctoures sayeth hee never thought that all of them should bee called alyke properlie Sacramentes Therefore as to confirmation Alexander of Hales showeth That it is no Sacrament of the Gospell properlie because it wanteth CHRIST'S institution and is of no greater Antiquitie than the Councell of Milda Next concerning Marriage as Cassander reporteth Lombard denyeth that grace is thereby conferred and Durand affirmeth that it is nowayes properlie a Sacrament Thirdlie as for pennance and confession Hugo de sancto Victore in expresse tearmes excludeth it from beeing a Sacrament properlie of the new Law Fourthlie touching ORDOVRS Bellarmine himselfe telleth vs That Episcopall Ordination which Durand showeth to bee all one with Presbyteriall is denyed to bee a Sacrament propâ—râ—â—e so called not onelie by sundrie auncient Schoole-men and Doctors of the Romane Church but by these also who are more recent as Dominieus à Soto and others whence hee concludeâ—h saying Wherefore if Episcopall Ordination bee not a Sâ—cramâ—nt wee cannot pâ—oue out of Scripture sayeth hee that Ordination is a Sacrament at all Last as for extreame vnction the lesuit Suarez declareth That Hugo Peter Lombard Bonaventure Aleusis and Altizidorus fiue Famous and learned Doctors in the Romane Church denye playnlie that it was instituted by CHRIST and consequentlie that it is no true Sacrament The peremptorie tyme then and author when this doctrine of seaven sacraments got foot in the Church their owne Cassander specifieth sâ—ying Heerein surelie there is no contraversie that there are two speciall Sacramentes of our salvation wherein speciallie our salvation consisteth and is apprehended by vs as speaketh Robertus Tuitiensis and Hugo de Sancto Victore to wit Baptisme and the Sacrament of the Bodie and Blood of CHRIST neyther shall yee finde anie who rashlie before Peter Lombards tyme did set downe anie certayne and definite number of Sacramentes which tyme was about the 1140 yeare of GOD and so the same iâ— but a verie late Noveltie CHAPT. XVIII The Novelty of Transsubstantiation BEfore wee come to the discoverie of the Noveltie of this lurde errour wee will show first how grosse not onelie the Romaniâ—tes of olde haue beene therein but lyke-wyse their verie late lesuits First then to vse the wordes of the Councell of Rome helde by Pope Nicolas Anno 1060 wherevnto they caused Berengarie by way of recantation to subscrybe The Bread and Wine which are set vpon the Altar after consecration say they are not onelie the Sacrament of CHRIST'S Bodie and Blood but are the verie true Bodie and Blood of CHRIST and sensiblie in the verie trueth is handled by the hands of the Priest and kroken and chawed by the teeth of the faythfull A late lesuit lyke-wyse Cornelius à Lapide sayeth vpon these wordes of ISAI Beholde a Virgine shall conceaue and beare a Sonne In this venerable Sacrament this mysterie sayeth hee is truelie performed and daylie in verie deede renewed which heere ISAIAH fore-telleth and which was performed when the Word was incarnate for by the wordes of consecration as the Bread is truelie and reallie transsubstantiate so CHRIST is brought foorth and as it were begotten vpon the Altar as powerfullie and efficaciouslie as if CHRIST were not as yet incarnate yet by these wordes This is my Bodie Hee should bee incarnate and assume an humane bodie as graue Divynes doe teach there-fore sayeth hee the Priest is as the Virgine that bare him the Altar is the Manger the little Emmanuell which hee beareth is Christ brought foorth vnder the little Hostâ—e by vertue of the Highest and over-shadowing of the holie Ghost which made their Postelluâ— to call Transsubstantiation nativitas mâ—diatoris vltima or the last birth of our Mediator CHRIST For detection of the Noveltie of which blasphemous errour if wee first inqâ—yre of the Antiquitie thereof in Scripture a clowde of their owne witnesses will tell vs that it is not expressed in Scripture nor can bee proven thereâ—y aâ— all and that it may bee justlie doubted sayeth Bellarmine himselfe whether these wordes This is my Bodie bee cleare anough to inforce it seeing the most sharpe witted and learned Doctors of the Romane Church such as Scotus wâ—s haue thought the contrarie sayeth hee Next if wee aske for the Antiquitie thereof in the writs of the auncient Fathers or if it was believed in the primitiue Church then one of their schoole-men will tell vs saying In the primitiue Church it was not believed as a poynt of fayth that the substance of bread was converted into the bodie of Christ Next of the Transsubstantiation of the bread into the bodie of CHRIST sayeth Alfonsuâ— Ã Castro in the auncient wryters there is verie seldome mention Yea sundrie auncient Divynes doe aâ—â—irme that the bread is not Transubâ—tantiâ—te sayeth their
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
Luther 5. That the Bishop of Româ— may erre and hath erred the sixt generall Councell helde at Constantinople of 289. Bishops anâ— the seaventh generall Councelâ— assembled at Nice declared thiâ— in the person of Honoriuâ— witâ— sundrie latter Romane Doctoures authoâ—rity of Scripture whether I referrâ— the Reader long before Luther 6. That the Bishop of Rome had no supremacie over the whole Church as Vniversall Bishop thereof nor yet anâ—e other S. Cyprian and their owne Pope Gâ—egorie the first hath at length mayntayned long before Luther 7. That publicke Prayers or anie other divyne Service in the Church should not bee sayde in a tongue vnknowne to the people beside S. PAVLL Ambrose Chrysostome Seduliuâ— and Haymo taught clearlie long before Luther 8. That GOD onelie is to bee prayed vnto and neyther Sainct nor Angell Ignatiuâ— Martyr Oriâ—gen and others delyvered long before Luther 9. That no Images are to bee anie wayes worshipped the Councell of Eliberis Augustine and Pope Gregorie himselfe with dyverse others declared long before Luther 10. That no Reliques of Saincts or Martyres are to bee adored S. Cyrill and Ierome did teach long before Luther 11. Agaynst free-will or the indifferencie thereof in the estate of corruption eyther to good or evill the Councell of Orange opposed it selfe with Augustine Prosper and Bernard and dyverse others long before Luther 12. That wee are not justified before GOD by our owne works or inherent righteousnesse Ambrose Bernard and manie moe mayntayned long before Luther 13. That none is able in this lyfe to keepe GOD'S Lawe perfectlie let bee to supererogate Lactaentius Firmianus Ierome and sundrie others haue testified long before Luther 14. That no man is able by his owne workes to merite eternall lyfe S. Basill Augustine Bernard and manie moe haue clearlie demonstrate long before Luther 15. That there is no Purgatorie or place where the soules of the godlie goe vnto after this lyfe but onelie Heaven Cyrill Gregorie Nazianzen and dyverse others haue taught vs long before Luther 16. Agaynst the absolute necessitie of the Baptisme of Infants Augustine Bernard and others haue instructed vs long before Luther 17. That there is no Transsubstantiation in the Sacrament of the LORD'S Supper Ireneus Theodoret Pope Gelasius Bertram and sundrie others haue clearlie declared long before Luther 18. That the Cup should not bee with-holden from the people Ignatius Iustine Martyr and Chrysostome taught and as the Councell of Constance granteth the primitiue Church practised yea as Cassander showeth vs the whole Romane Church mayntayned and practised for the space of a thousand yeares long before Luther 19. That in the Masse there is no proper propâ—tiatorie sacrifice for the quicke and the dead Chrysostome Eusebius Ambrose with manie others even of their owne latter Doctoures as Lombard and Aquinas haue taught vs long before Luther And if they inquyre fâ—rder of anie people before Luther who professed as wee doe and opposed these doctrines of Poperie which wee this day oppose wee name to them the Waldenses as they tearme them of whom their owne Raynerus Raynerus Lib. contra Waldensis c. 4. testifieth That there were in everie countrey of them and that they lived righteouslie and believed all thinges aright concerning GOD and helde all the Articles contayned in the Creede onelie that they spake agaynst the Church of Rome Thua nus l. 6. Hist. de doc. trin Waldensin Fasciâ— Temp. in vita Innoc 3. to wit her corruptions the particulars where-of their owne Thuanuâ— declareth to bee these That they spake agaynst Purgatorie the Sacrifice of the Masse the worshipping of Sayncts and Soule-Masses c. And therefore against whom Innocent the third caused preach a Crusado every where for their extirpation as their owne Charter Monke the Author of Fasciculuâ— Temporum doeth testifie And tho they would say that yet these doctrines of ours wherein wee oppose them and they dissent from vs were not generallie receaved not had a perpetuall succession of Pastours professing the same ever expreslie and from the beginning wee may justlie answere that this was because these doctrines of Poperie which they now mayntayne lyke the Tares did not peepe out at first after their sowing nor were they receaved in the Westerne Church generallie to bee believed till of latter tymes as hath beene alreadie proven in the detection of the Noveltie of the whole poyntes of Poperie more than the Pharisees leaven and traditions which our SAVIOVR opposed were in the Iewes Synagogue As lyke-wyse themselues clearlie confesse That the present Romane Church Stapleton in defens authorit Eccles. l. 1. c. 2. sect. 5. hath at this day receaved some doctrines of fayth which shee helde not of olde as Stapleton and others with him declare and for which not-with-standing they can not assigne a perpetuall succession of Pastors at all tymes professing the same AN ANSWERE To that other common and customable Question of the Romanistes Whereby they aske what became of the soules of all our Predecessoures who died in the tyme of Poperie before the Reformation WHerevnto it may bee answered that in Paganismâ— indeede there was nothing could saue nor no word of grace but in the most ignorant and corrupt tyme of Poperie there was ever so much light and knowledge to bee had of the mysterie of redemption and principles of fayth lyke good Golde mixed with drosse and good Seede tho growing amongst Tares that who-so-ever of our fore-fathers did adjoyne themselues to the common ensigne of the Christian name and had the knowledge of the common Articles of fayth in the vnitie whereof all doe agree and vpon the sole profession whereof admission hath evâ—r beene by Baptisme into the Church of CHRIST and with this meane measure of saving and sound knowledge whosoever joyned an holie and righteous lyfe and speciallie died relying onelie for salvation on the merites of CHRIST as allmost all did these I say in a safe and holie simplicitie contenting themselues in those tymes with the former measure of knowledge and beeing ignorant of the manie erroures of Poperie which make vp the mysterie of iniquitie died wee hope charitablie vnder the mercie of GOD and are saved eternallie Neyther was it to bee accounted a small happinesse to them that that by that invincible ignorance wherein they were detayned wanting the meanes of farder knowledge and which was then counted the mother of devotion they were fred from the guiltinesse of these erroures which otherwayes might haue proven so prejudiciall to their soules so that their sober simplicitie contenting themselues with the common principles of Christian Religion and not suffered to dyâ—e into the bottome of such mysteries as are indeede the deepnesse of Satan was to them a happie sort of ignorance lyke Adams not knowing of evill in his estate of Innocencie which thereafter hee too well knew But as for them who now liue in the time of the light of the Gospell when these foggie mistes are dispelled which arose