Fathers then vsed for convincing of Heretickes to wit the holie Scriptures but also in these ancient Heretickes is seene the true picture of our new Romanistes who when they are in lyke-manner convinced by Scripture they fall out lyke-wyse into the accusation of the Scriptures that they are not rightlie translated by vs and are not of sufficient authoritie of themselues without the Churches declaration that they are also ambiguous and obscure and that the trueth in all poynts of Doctrine can not be had out of them without vnwritten Tradition bringing also for the mayntayning thereof this same place of Scripture adduced by these ancient Heretickes The same doeth Tertuâ—â—ian lykewyse testifie of the Heretickes in his tyme who would not graunt sayeth hee that the Apostles revealed all thinges to all men but some thinges they taught secretlie and to a few even as Bellarmine speaketh which were to bee preserved from age to age by vnwritten Tradition for which cause the Apostle sayeth to TIMOTHIE O Timothie keepe that which was committed to thee The Author also of that Booke de Vnitate Ecclesie thought to bee Waltram Bishop of Naâ—â—â—rg showeth that this â—aven spâ—ed most and prevayled in the Romane Church wâ—en the Papacie came to an hight in Hildibrandes tyme about the yeare 1072 by the monasticall sort of that age of whom hee beeing living in that same age sayeth That despysing these doctrines that are of GOD to wit in holie Scripture they affect other doctrines sayeth hee and bringeth in into the Church commandementes of humane institution And agayne hee showeth why they suffered not their Novices as they ought to exercise themselues diligentlie in Scripture to wit that their vnpolished myndes might bee fedde with the huskes of Devils which are sayeth hee the customes of the traditions of men And which thing was so farre contratie to the ancient custome vsed at first in Monasteries that their owne Duarenus testifieth they were nothing else but Seminaries of Divinitie wherein they studied sayeth hee diligentlie the Scriptures and out of which as out of a Seminarie these were chosen and taken out for vndergoing Ecclesiasticall charges who were amongst them of best lyfe and learning Whence it is lyke-wyse that venerable Beda testifieth that this was the exercyse of those who were in that Famous and Religious Monasterie of our Land called Colmekill to wit that they might onelie learne these Doctrines which were in the Propheticall Evangelicall and Apostolicall Scriptures sayeth hee Which thing is farre different from the Doctrine of the Romane Church now who teacheth that the Scripture is the least part of revealed trueth and the farre greater part of the Gospell is come to vs by vnwritten tradition as sayeth Hosiâ—s of which sort Petrus à Soto granteth these to bee to wit the sacrifice of the Masse invocation of Saynctes the Popes Supremacie Prayers for the Dead the fiue Sacramentes beside Baptisme and the LORD'S Supper Wherevnto their Canisius joyneth worshipping of Images and their Bishop Lâ—ndanâ—â— addeth Transubstantiation the Communion vnder one kynde Indulgences and Purgatorie so that by their owne confession the mayne bodie of Poperie is not built vpon the sure foundation of Propheticall and Apostolicke writ as on the Rocke but vpon the sandie and vnsure foundation of pretended vnwritten tradition CHAPT. IV. That these Doctrines of Fayth for which the Romanistes pretende onlie vnwritten tradition as their warrand are not onelie beside but also plainly contrarie to the written word by their own confession and so can not bee but the latter sowne Popple in the Lord's Field BELLARMINE in his fourth Booke of the Word of God professeth in the name of all Romanistes saying That such traditions as are repugnant to Scripture we never doe defende sayth hee seeing there-fore hee renounceth such and abdicateth them both from his profession and patrocinie Let VS inquyre concerning some poynts of Poperie by their owne confession whether they bee Babels babes or the brood of such a bastard birth And first wee know that publicke prayer and performing of divine worship in an vnknowne tongue to the People is a doctrine and practise of Poperie having no ground but vnwritten tradition But if it bee asked whether this bee agreeable to Scripture 1. COR. 14. or contrarie thereto their owne Cardinall Cajetane on that place will tell vs saying By this doctrine of S. Paull it is to bee helde that it is farre better for the edifying of the Church that publicke prayers which are vttered in the hearing of the people bee said in a language common and knowne both to the Clergie and people And agayne sayth their owne Benedictus Montanus altho the Apostle would haue prayers sayde in a language that is vnderstood yet notwithstanding it is to bee helde that the Church to wit of Rome for most just causes hath decreed and ordayned the contrarie Heere then wee see that the Romane Church can decree clean contrarie to the doctrine of the written Word Agayne wee know that the prohibition of people to reade the Scriptures is a doctrine and practise of Poperie having no warrand but the Churches tradition but if it bee asked whether this bee agreeable to Scripture or no and especiallie to COLOSS. 3. 16 their owne Bishop Espenceus will tell vs saying It is manifest by the doctrine of the Apostle to the Colossians 3. 4. and by the practise of the Church sayeth hee that of olde the vse of the Scriptures was permitted to the people Therefore sayeth the Iesuit Azorius wee confesse that in S. Ierome and Chrysostomes tymes the Laicke people were exercysed in reading of the Scriptures because they were written in these Languages which they did vnderstâ—d and so sayeth also their Alfonsus à Castro Agrippa and others Lyke-wyse wee know That the making the Image of GOD the Father after the likenesse of an olde man is a doctrine and practise of Poperie having no warrand but the tradition of the Romane Church But if it bee asked whether this bee agreeable to Scripture EXOD. 20. 4. and DEVT. 4. 15. a clowde of witnesses of their owne Doctors will tell vs the contrarie as Bellarminâ— confesseth Abulensis to bee Durand and Perésius to whom wee may joyne also the late Iesuit Vasquez and others Wherefore Iohannes Ragusius in his Oration at the Councell of Basil is forced to confesse That altho in the olde Law the visible Images of GOD and of his Saynctes were forbidden by the Law of GOD and no libertie was graunted since eyther in the Olde or New Testament to make anie such yet the Church taught forsooth by the holie Ghost sayeth hee hath not onelie permitted but decreed and ordayned the contrarie Where wee may see a strange libertie assumed by the Church and a farre stranger inspiration of her by the holie Ghost hee to bee contrarie to himselfe and shee to trangresse GOD'S expresse command in Scripture by his
THE 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
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
preserue men from hurtes and snares out of the confidence of the fore-named beeing moved to worship them that they may obtaine some of the former thinges Whence it is also sayeth hee that they vowe obliedge themselues to vnder-goe Pilgrimages some to this and some to that Church according as they respect the Images beliâ—ving that this Image in such a place to bee of greater vertue than in another and to bee more famous for miracles and of greater power And if at anie time miracles bee wrought vpon men who haue recourse vnto them this is not by the vertue of the Images sâ—yeth hee but some-tymes by the operation of the Devill to deceaue such Idolatrous worshippers GOD so permitting and their infidelitie so deserving the same CHAPT. XIV The Noveltie of the doctrine of Merite HEEREIN the Romanistes are so grosse that BELLARMINE sayeth not onlie That good workes merite a rewarde for their owne worthinesse and condignitie but the Rhemistes adde also that they are so fullie worthy of eternall lyfe which GOD of His jâ—stice oweth to the workers of the same that GOD should bee vâ—just if Hee rendred not Heaven for them Yea the Iesuit Vasquez goeth so farre in prowde and open blasphemie that hee sayeth Seeing the workes of the righteous by their owne worthinesse merite eternall lyfe as an equall recompence and reward there is no neede of the interveaning of anie other merite of condignitie such as the merite of CHRIST that eternall lyfe should bee rendered vnto them To come to the confessed Noveltie of which prowde errour beside Scripture cleare in this poynt their owne Cassander telleth vs what was the constant and vniforme doctrine of the primitiue Church and ancient fathers therein saying Wherefore this doctrine is not to bee passed by which with a full consent all the ancient Fathers delyvere to wit that our whole confidence of the remission of our sinnes and the hope both of pardon and of lyfe eternall is to bee placed in the onelie mercie of GOD and merite of CHRIST Whence it is that their Waldensis sayeth I esteeme him a sounder divynâ— and more faythfull Catholicke sayeth hee and more agreeable to the Scriptures who simplie denyâ—th anie such merite and who granteth according to the Apoâ—tles and Scriptures manner of speach that simplie a man meriteth not the kingdome of Heaven but onelie that it is given him of the meere favour of GOD and will of the giver aâ— all the annâ—ient holie Fathers vnto the latter Schoole-men haue held and as the whole Church did professe accounting it an Heresie to profeâ—se the contrarie The trueth of which speach of these two fore-named may bee seene at length in the cleare testimonies of the Fathers themselues who showe how the godlie get eternall lyfe from GOD ratione pacti non facti or by reason not of our woâ—kes mâ—riting but his mercie promising Therefore sayde Augustine what-so-ever GOD hath promised Hee promised the same to these who were vnworthie that the reward might bee seene to bee promised not for the merite oâ— the worke but of freeâ—grace as the word it selfe importeth Which doctrine of trueth overthrowing merite was also professed of olde in the Churches of BRITANE as may bee seene in the order appoynted in the â—uncient Liturgie of Eâ—GLAND for visitat on of the sicke chiefelie in Anselâ—es time Arch-bishop of Canterburie Anno 1080 wherein the Priest sayeth to the sickâ— person Doest thou belieue to come to Glorie not by thy owne merites but by the vertue and merite of the Passion of the LORD IESVS CHRIST and that none can bee saved by his owne merits or by anie other meanes but by the merite of His Passion To which the sicke partie was taught to answere All this I belieue The contrarie of which doctrine mayntayned now by Româ—nistâ—s was also long agoe condemned by the whole Facultie of Divinitie at PARIS Anno 1354 as most Hereticall and Blasphemous in their sentence agaynst one Guidâ— an Augustine Friar by way of recantation prescrybed vnto him saying I saide against a Batchelour of the preaching Friars in my conference with him that a man meriteth eternall lyfe for the worthinesse of the worke that is so as if the same were not given vnto him there were wrong done vnto him which opinion I recant as False Hereticall and Blasphemous Therefore their owne Cardinâ—ll Bellarmine was forced to conclude saying Because of the vncertayntie of our owne vnrighteousnesse and the danger of vaine glorie it is most safe sayth hee to put our whole confidence in the onelie mercie of GOD and His onlie goodnesse An advertisement to the Reader THE Noveltie of this prowde errour beeing dâ—scovered yet lest with the vaile of the Word MERITE oft vsed in Antiquitie they should crafâ—ilie palliate the Noveltie of their doctrine of merite their owne Vega in his booke written in defence and for the vnderstanding of the Councell of Trenâ— and wherein hee was a chiefe Disputer plainlie confesseth saying I am not ignorant that the word merâ—te is vsed ost-tymes sayeth hee where there is no meaning of deserving eyther by condignitie or congruitie And therefore wee finde that sometimes improperlie iâ—simplie signifieth to oâ—tayne favour without doing eyther good or evill as where Ambrose sayeth That Iohn the Baptist in his birth obtayned so great a favour as to bee the fore-runner of CHRIST the wordes beeing tantam gratiam nascendo meruit Sometimes also it is put for obtayning favour quyte contraâ—ie to deserving as where Pope Gregorie speaking of PAVL'S conversion sayeth When hee was labouring to extinguish the Name of our Redeemer on earth hee obtayned that favour to heare His wordes from Heaven where the wordes are Verba de coelo meruit audire And sometimes it signifieth generallie workes whether good or evill as Aug. Epist 46 and sometimes speciallie good workes yet excluding all worthinesse in them to merite eternall lyfe as where Bernard sayeth Neyther are mens good workes of such worth that for their merite eternall lyfe should bee due vnto them or that GOD should doe wrong except Hee gaue the same for them where the wordes are Neque eniâ— sunt talia hominum merita c. and which speach of Bernand's is diametralie opposit in ipsis terminâ—â— to that prowde assertion of the Rhemistes who say that GOD should bee vnjust and doe wrong if Hee rendred not Heaven for them CHAPTER XV The Noveltie of Pvâ— GATORIE FIrst then if wee aske their owne Bishop of Rochester and great Champion against Luther whether this new Article which avarice hath hatched ignorance doeth foster and fire and â—aggoâ— maintaineth was knowne of olde or believed by the primitiue Church hee will tell vs saying It was not so necessarie to belieue Purgatorie in the primitiue Church And if wee aske him farder to wit how long it was before eyther Purgatorie or indulgences which depende vpon it was knowne or receaved by
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