The Novelty of Popery Discovered

The Noveltie Of POPERIE.

CHAPTER I.

That the most Auncient Religion, is only true and Catholic.

T HERE can be no better direction in matter of Religion, than that of the Prophet, saying, Stand in the ways, and see, and ask for the old way, which is the good way. Neither can there be a greater prescription against Heretical pravitie, than that of our SAVIOR'S, from the beginning, it was not so. Or can there be a surer preservatiue against the seduction of those who speak lies in Hypocrisy, than that which is set down by the Apostle S. IVDE: to wit, Earnestlie to contend for that Faith which was once delyvered to the Saints? to wit, at the beginning: and therefore, who are said to be built only (as the Apostle speaketh) upon the foundation of the Apostles, and Prophets; JESUS CHRIST Himself being the Corner-stone.

Therefore, as it was PAUL'S Protestation to the CORINTHIANS. That what he received of the LORD, that only he delyvered unto them; So it was his precept to TIMOTHY, and TITVS, To hold fast that form of sound doctrine, and word of Faith, which they had been taught, and had heard of him.

It was the primitive Church • practice in like-manner, next to these Apostolical times, (as witnesseth Lyrinensis ) not to delyver their own inventions to posterity; but to hold fast only that which they received from their Predecessoures: so that as any one more flowrished in Religion (saith he,) the more he with-stood ever any new inventions. Whence it is, that the Church was called a diligent, and wary preserver, of these doctrines of Faith, which were concredit unto her, without changing any thing ever therein: without diminishing therefrae, or adding anything thereto, (saith the same Father.) Her teachers venting that which was concredit to them, not invented by them, which they received, not excogitate, and not any brood of their own ingyne, but the bread of heavenly doctrine; which is not of private usurpation, but of public delivery or traditiō, brought to them, not broached by them, wherein they should not be Authors, but keepers; not instituters, but observers; not leaders, but followers: teaching the same things to others by word, which themselves had from the Apostles by WRIT. So that though they speak after a new manner of speaking or expression, yet they should speak 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 be in the same doctrine of Faith, already delyvered, but no new Article of doctrine afterward to be broached.

For preventing whereof, therefore did that holy Apostle, like BONARGI, or a son of Thunder, throw that dreadful Thunderbolt, against all Novelists▪ saying, Tho we, or an Angel from Heaven, preach unto you ( 〈 in non-Latin alphabet 〉 ) beside that which we have preached, let him be accursed. So that it did not suffice, (saith Lyri • ensis ) for keeping sound that doctrine of Faith, which was once delivered, to make mention of man, altho it were peter, Andrew, John, or all the company of the Apostles, except that he comprehended in like-manner, the very excellency of Angelical powers.

And which speech of the Apostles, Augustine explayneth thus, If we or an Angel from Heaven, preach unto you anything concerning Faith and Lyfe, besides that which ye have received in the Legal, and Evangelical Scriptures, (saith he) let him be accursed: limiting so what the Apostle preached in the matter of Faith, or manners, within the pale of the written word; and leaving no place therein, to unwritten traditions.

Thus it being clear, that the true Religion, is only most Ancient, and that the most Ancient Religion likewise, is only most true: as having it whole Origen from CHRIST, and His Apostles, and from that warrand of holy Scripture, which they have left behind them: which made Tertull • an to say, Doubtless that is to be held (saith he,) which the Church hath received from the Apostles, and the Apostles from CHRIST, and CHRIST hath received from GOD. It followeth necessarily, that that Religion, or Doctrine what-so-ever, that wanteth this Antiquity, and is of later invention, is neither true nor Catholic. The first property of Catholicism, being that of time, to wit, which hath been ever, and from the beginning, taught in the Church: therefore saith the fore-named Vincentius Lyrinensis. In the Catholic Church a special care must be had, that we hold that which was ever, everywhere, and by all believed: so that, that Doctrine which is deficient in the very first point, to wit, the vniversalitie of time, and was not semper, or ever in GOD'S Church; but whereof it may be said, as our Savior saith of the Jewish Bills of Divorce, From the beginning it was not so: the same is no ways sound, and Catholic Doctrine, but like that later Supersemination of Tares, after the good Seed in the LORD'S Field; neither is any person who professeth the same, verus & genuinus Catholicus, a true and upright Catholic, but on the contrary a giddy and profane Novelist, whose lust as it were of profane and new hatched Curiositie, (saith the same Father,) cannot contain it self within the chaste limites of sacred and uncorrupt Antiquite.

CHAPT. II.

The Noveltie of Popery, instanced in 14 particular points of Erronious Doctrine.

THis challenge, then, of Noveltie, and consequently, of an unjust usurpation of the name of Catholics, we justly lay to the charge of the Romanists of these times, which the better that we may clear and confirm, we shall instance the same, first in 14 particular points of Doctrine, as making up a sufficient Dittie, the Noveltie where-of severallie next, shall be (God willing) proven, by the witnessing of their own mouths, vt ex ore suo judicetur servus nequam, or by the undeniable records of venerable Antiquity.

CHAPT. III.

Of the Noveltie, then, first, of the doctrine of unwritten traditions, whereon the main body of Popery is built altogether.

THE first vrgers, then, of unwritten Traditions in the Christian Church, we find to have been some Heretics, who arose in IRENEVS days, Anno 180; of whom he writeth thus, When they are convinced by the Scriptures, they fall out into the accusation of the Scriptures, (saith he) as if they were not rightly alleged, or of authority of themselves: and because they are ambiguouslie set down, and that the truth cannot be found out of them, by those who knoweth not Tradition, which was not delyvered by writ, but by word; for which cause Paul himself said, We speak wisdom amongst these that are perfect.

In which words is not only set down, what Armor only the Orthodox Fathers then used, for convincing of Heretics, to wit, the holy Scriptures; but also in these ancient Heretics, is seen the true picture of our new Romanists, who when they are in like-manner convinced by Scripture, they fall out like-wise into the accusation of the Scriptures; that they are not rightly translated by us, and are not of sufficient authority of themselves: without the Churches declaration, that they are also ambiguous and obscure, and that the truth in all points of Doctrine cannot be had out of them, without unwritten Tradition, bringing also for the maintaining thereof, this same place of Scripture, adduced by these ancient Heretics.

The same doeth Tertu •• ian likewise testify of the Heretics in his time, who would not grant (saith he,) that the Apostles revealed all things to all men, but some things they taught secretly, and to a few, (even as Bellarmine speaketh) which were to be preserved from age to age, by unwritten Tradition: for which cause the Apostle saith to TIMOTHY, O Timothy, keep that which was committed to thee.

The Author also of that Book, de Vnitate Ecclesie, (thought to be Waltram Bishop of Na ••• rg) showeth, that this • aven sp • ed most and prevailed in the Roman Church, w • en the Papacie came to an hight in Hildibrandes time, about the year 1072, by the monastical sort of that age; of whom he (being living in that same age) saith, That despysing these doctrines that are of GOD, (to wit, in holy Scripture) they affect other doctrines, (saith he) and bringeth in into the Church commandments of human institution. And again, he showeth why they suffered not their Novices, (as they ought) to exercise themselves diligently in Scripture; to wit, that their unpolished minds might be fed with the husks of Devils, which are (saith he) the customs of the traditions of men.

And which thing was so far contratie to the ancient custom, used at first in Monasteries, that their own Duarenus testifieth, they were nothing else but Seminaries of Divinity, wherein they studied (saith he) diligently the Scriptures: and out of which, as out of a Seminary, these were chosen and taken out, for undergoing Ecclesiastical charges, who were amongst them of best life and learning.

Whence it is like-wise that venerable Beda testifieth, that this was the exercise of those who were in that Famous and Religious Monastery of our Land, called Colmekill; to wit, that they might only learn these Doctrines, which were in the Prophetical, Evangelical, and Apostolical Scriptures (saith he.)

Which thing is far different from the Doctrine of the Roman Church now, who teacheth, that the Scripture is the least part of revealed truth, and the far greater part of the Gospel is come to us by unwritten tradition, (as saith Hosi • s,) of which sort Petrus à Soto granteth these to be, to wit, the sacrifice of the Mass, invocation of Saints, the Popes Supremacy, Prayers for the Dead, the five Sacraments, beside Baptism and the LORD'S Supper. Wherevnto their Canisius joineth, worshipping of Images, and their Bishop L • ndan •• addeth Transubstantiation, the Communion under one kind, Indulgences and Purgatory: so that by their own confession, the main body of Popery, is not built upon the sure foundation of Prophetical, and Apostolic writ, as on the Rock, but upon the sandy and unsure foundation of pretended unwritten tradition.

CHAPT. IV.

That these Doctrines of Faith, for which the Romanists pretend only unwritten tradition, as their warrand, are not only beside, but also plainly contrary to the written word, by their own confession: and so cannot be but the latter sown Popple in the Lord's Field.

BELLARMINE in his fourth Book of the Word of God, professeth in the name of all Romanists, saying, That such traditions as are repugnant to Scripture, we never do defend, (saith he,) seeing there-fore he renounceth such, and abdicateth them both from his profession, and patrocinie. Let VS inquyre concerning some points of Popery, (by their own confession,) whether they be Babels babes, or the brood of such a bastard birth.

And first, we know that public prayer, and performing of divine worship, in an unknown tongue to the People, is a doctrine and practice of Popery, having no ground but unwritten tradition. But if it be asked whether this be agreeable to Scripture, 1. COR. 14. or contrary thereto, their own Cardinal Cajetan on that place will tell us, saying, By this doctrine of S. Paul it is to be held, that it is far better for the edifying of the Church, that public prayers, which are uttered in the hearing of the people, be said in a language common, and known both to the Clergy and people.

And again, (saith their own Benedictus Montanus,) altho the Apostle would have prayers said in a language that is understood, yet notwithstanding it is to be held, that the Church (to wit, of Rome,) for most just causes, hath decreed and ordained the contrary. Here, then, we see that the Roman Church, can decree clean contrary to the doctrine of the written Word.

Agayne, we know that the prohibition [ 2] of people to read the Scriptures, is a doctrine and practice of Popery; having no warrand, but the Churches tradition: but if it be asked, whether this be agreeable to Scripture, or no, and especially to COLOSS. 3. 16; their own Bishop Espenceus will tell us, saying, It is manifest by the doctrine of the Apostle to the Colossians, 3. 4. and by the practice of the Church, (saith he) that of old the use of the Scriptures was permitted to the people. Therefore saith the Jesuit Azorius, we confess that in S. Jerome, and Chrysostom's times, the Laicke people were exercysed in reading of the Scriptures, because they were written in these Languages which they did vnderst • d, and so saith also their Alfonsus à Castro, Agrippa, and others.

[ 3] Lyke-wise we know, That the making the Image of GOD the Father, after the likeness of an old man, is a doctrine and practice of Popery; having no warrand, but the tradition of the Roman Church: But if it be asked, whether this be agreeable to Scripture, EXOD. 20. 4. and DEVT. 4. 15. a cloud of witnesses of their own Doctors will tell us the contrary, as Bellarmine • confesseth, Abulensis to be, Durand, and Peresius, to whom we may join also the late Jesuit Vasquez, and others: Wherefore Johannes Ragusius, in his Oration at the Council of Basil, is forced to confess, That altho in the old Law, the visible Images of GOD, and of his Saints, were forbidden by the Law of GOD, and no liberty was granted since, either in the Olde or New Testament to make any such; yet the Church taught (forsooth) by the holy Ghost, (saith he) hath not only permitted, but decreed and ordained the contrary. Where we may see a strange liberty assumed by the Church, and a far stranger inspiration of her by the holy Ghost, he to be contrary to himself, and she to trangresse GOD'S express command in Scripture, by his inspiration.

More-over, we know that the giving of the Communion to the people, under one kind only, is a doctrine and practice of Popeperie, having no warrand for it but the tradition and authority of the Roman Church: but if it be asked whether this be agreeable to Scripture or no, the Council of Constance, all in one voice, will tell us the contrary, and confess that neither was it so in CHRIST'S institution set down in holy Scripture, nor was it the practice of the Apostles, or of the primitive Church; but is brought in later, for such reasons as the Church of Rome thought good. For so saith the Council, Albeit CHRIST after Supper did institute this venerable Sacrament, and gave it to His Disciples under both kynds of bread & wine: As also, though in like-manner this Sacrament was received by the faithful under both kinds, Notwithstanding there-of, this custom▪ for eschewing of certain dangers and scandals that might ensue, upon good reason is now brought in, that the same shall be received by Laickes under one kind only. Where we see that the Church of Rome thinketh her self wiser, and more provident in fore-seeing of dangers, than CHRIST, His Apostles, and the primitive Church was, and that like the Pharisees and Scrybes of old, by her traditions she hath made the word of GOD to be of no effect.

CHAPTER V.

That these Doctrines of Faith, for which the Romanists pretend only unwritten Tradition, by their own confession, are neither necessary nor profitable to salvation; and consequently not only superfluous, but vnjustlie urged to be believed, upon danger of salvation.

CArdinall Bellarmine, in his fourth Book of the Word of GOD, confesseth, that the Apostles did preach unto GOD'S people, all these things which were necessary and profitable unto them, (saith he) unto their salvation: But what they preached so to all, that also they wrote, and left registrate in Scripture: for so saith Bellarmsne in like-manner, I affirm, that all these things were written by the Apostles, (saith he) which are necessary for all men, and which they publicklie preached to all. Therefore it followeth, that in the Apostles writs are contained all things, which are necessary and profitable to salvation.

But to subsume: These doctrinal Traditions, whereon is grounded the main body of Popery; were not written by the Apostles, (as is confessed.) Therefore it followeth, that the same are neither necessary nor profitable to salvation: and so we see, what doom their own mouths by the force of truth, are made to pronounce upon these unwritten Doctrines and Traditions; and consequently how vnju •• lie they are obt • uded upon God's people.

Next, I a • gue, What the Apostles did preach unto all, as necessary and profitable unto salvation, and which S. PAVLL calleth else where the whole council of GOD, that only should their successoures teach unto all, as necessary and profitable unto salvation.

But the Apostles (as is confessed) did preach nothing unto all, as necessary and profitable unto salvation, but that which is written in holy Scripture, under the pain of that curse denounced by S. Paul, GAL. 1. 8.

Therefore, nothing should be taught by true Pastors as their successoures unto all, as necessary and profitable unto salvation, but that which is written in holy Scripture. Where-fore saith Augustine, if we or an Angel from Heaven preach unto you any thing, beside that which ye have received, in the Legal and Evangelical Scriptures, let him be accursed. As also saith their Aquinas, It is to be affirmed, that no other thing ought to be preached, but that only which is contained in the Gospel's, and Epistles, and in the holy Scripture, plainly or more obscurelie.

Whosoever then teacheth for doctrines of faith, any unwritten traditions, neither contained in holy Scripture plainly nor obscurelie, (as Cano affirmeth most points of their doctrine to be) it followeth that he is no true teacher, nor successor to the Apostles; but controlling Scripture, and deserting their practice, he declareth himself to be an impostor, guilty of profane Noveltie, a sower of Tares in the LORD'S Field, and will-fully to incur that Apostolical Anathema.

CHAPTER VI.

Of the Noveltie, of withholding the people from reading of the Scripture.

FIrst, then, omitting Testimonies of Scripture formerly set down, which make for this point, I come to the Testimony of one of their late and famous Bishops, Espenceus by name, whereby he witnesseth, That this with-holding of Scripture from the people, was neither in the Apostles time, or agreeable to their doctrine, nor yet was it in the time of the primitive Church, whose practice was contrary to their now-a-days: his words then are these, It is manifest (saith he) by the doctrine of the Apostle, COLOSS. 3. 16. and by the practice of the primitive Church, that of old, the public reading of the Scripture, was permitted to people.

Whence it was that Chrysostom in his time, did vehementlie urge the same upon his auditors, saying, I beseech you all that are Laickes, that ye get Bibles to yourselves, the medicine of the soul: and if ye will not get more, get to your selves the New Testament at least. And again, he saith, What is it, then, that we so earnestly require of you, but that one of the days of the week, or at least upon the Sabbath day, ye would have a care to read the Gospel's, which before ye come to these Sermons, ye have amongst your hands at home, and that ye would frequentlie repeat the same, and diligently search out the meaning, and note what is clear, and what is • bscure therein. By doing whereof, he showeth what good will redound both to him who was their teacher, and to them who were his hear • s; to wit, that he should need the less labor and pains, to make them understand the meaning of the Gospel, when at home they have made the Text samiliare to themselves; and they also should thereby be made the more sha • pe and quick in understanding, not only only to hear and perceive what is said unto them, but also to teach others. And if any should plead the want of scarcity of Books, he showeth concerning this, that it were ridiculous to answer these who were rich; and as for the poor sort, he showeth also, that it is a shame to them to want the Scripture, which can afford so great profit to them, as their souls instruction, and yet carefully to acquire such tools or instruments, as their several Trades required, for winning their bodily Food: but if any be so poor, (saith he) that by no means he can acquire Books • o himself, then by the continual reading of the Scriptures, which is in this place, he needeth not to be ignorant of anything that is therein.

Which thing made the I • suit Azortus to say, We confess, that in the times of Jerome, and Chrysostom, (which was 400 years, and above, after CHRIST) that the Laickes were exercysed in reading of the Scripture, because they were written in these Languages, (saith he) which they did understand.

Wherefore also did Theoderet affirm, (in the 500 year of God) that the Hebrew Text of the Olde Testament, was not only translated into the Greek tongue, for the Grecians to read and understand, but also into the Latin, Egyptian, Persian, Armenian, Scythian, and Sauromatican; and that I may speak it in one word, (saith he) the Scriptures are translated into all Languages, which at this day any Country what-so-ever useth to speak: whereby it cometh to pass, that • very where you may see, that these doctrines of saith which we hold, (saith he) are not only familiarlie known by these who are Church-men, & teachers of the people, but like-wise by very Shooe-makers, Smiths, Weavers, and all such like Craftsmen: yea, by all our Women, and not these only who be learned, (if any such be) but also by poo • e Trades-women, menders of Clo • thes, serving women, and way • ing ma • des. Neyt ••• do they only who dwell in Towns, (saith he) understand well these things, but likewise the Husband-men: so that you shall find diggers of Ground, Heards-men, and setters of Plants, discoursing of the holy Trinity, and the Creation of all things, and having more knowledge of the nature of man, than ever Plato or Aristotle had.

And that this also was the ancient BRITANE practice within this I will, in the 700 year of GOD, Venerable Bed • , who lived in the succeeding Ce • turie or there-by, in his Ecclesiastical Story of the English Nation, mostclea • lie do • th show • , where speaking of the life of that Religious Bishop A •• anu • , he telleth us, that not only the Clergy men that were with him in company, but also these who were Laickes, were diligently exercysed in reading of the Scriptures, or learning PSALMES by heart. For which ende also Cornelius Agr • ppa reporteth, That there was a Decree in the first Council of Nice, that none who were able to read, should want the Book of the Scripture: and whereunto ye have heard how seriously Chrysostom did exhort his auditoures: Not-with-standing whereof, how peremptorily people are now forbidden, to have or read the same, let this ensuing prohibition, printed of late, and published in Spain, testifi • .

CHAPT. VII.

The Novelty of the Popes Supremacy, and first, The Noveltie of the style of Universal Bishop, where-by he claymeth the same.

THis point of Pap •• l Supremacy, (the loftiest Tower of • abels proud building.) Boneface the eyght declared to be of such consequence, as all Christians are bound to be subject there-to, and b • lieue the same, under pain of damnation, saying, More-over for all human creatures to be subject to the jurisdiction of the Bishop of Rome, we declare, affi • me, decree, and proclaim, that the same is altogether of the necessity of salvation, Now, (saith Bellarmine ) one title amongst all others, out of which is collected the supremacy of the Bishop of Rome, is this, the title of Universal Bishop, of the antiquity whereof, if we inquyre we shall find.

The first whoever usurped this title, (as all Histories record) to be JOHN, Patriarch of Constantinople, who obtained of the Emperor Mauric •• us so to be called, 600 years after CHRIST; and which style was strongly opposed by Pope Gregory the first, in this sense as Cardinal Cusanus testifieth, to wit, as it imported one to be so principal, as all others should be subject to him, (as Boniface decreed) or as Gregori • himself saith, one to mount above others to such an hight of singularity, as that he would be under none, but he alone would be abo • e all: and which style he challengeth expressly of NOVELTIE, calling it novum nomen & nova presumptio.

And lest this should have been thought a Noveltie, only in the Patriarch of Constantinople, usurping against Rome, and that Pope Gregory had quarrelled it, only as an injury done to himself, and to his Sea, therefore he first cleareth himself thereof, saying to the Emperor, Do I in this matter (most Religious Lord) defend any cause of mine, or do I challenge herein any special wrong done to me? And to clear this the • more, he saith, None of my predecessors would ever consent to use such a prophanetitle, no, not Peter himself the first alleged founder of that Sea, who altho he was the chief of the Apostles, and according to his Apostolical place, had the care of the whole Churches committed to him, (as Paul also professeth) yet notwithstanding, (saith he) he is not called the Universal Apostle.

And as he witnesseth this of his predecessoures, so he showeth, that this title was offered to himself, and yet he would nowayes accept of the same: therefore he saith to Eul • gius, Bishop of Alexandria, and Anastaciu • , Bishop of Antioch, Seeing we would not in any case accept any such honor, (saith he) being offered unto us, consider how shameful a thing it is, for any man violentlie to usurp the same: wherefore let not your holiness in your writings, ever style any man whoso-ever he be, Vni • ersall Bishop.

And even when it was given to himself in a letter, written by Eulogius, Bishop of Alexandria, he rejected the same as a title of damnable piyde, saying, Behold in the preface of a letter which ye seat unto me, who forebade any such titles, you have caused set down the word of a proud style, calling me Universal Bishop. which I beseech your sweetest Holiness, that you do so no more.

Yea, he showeth that this wicked style, imported no less pride, than that of Lucifer himself, saying to John of Constantinople, Who else, I pray thee, by such a wicked title is set before thee to imitate, but he who despysing the Legions of Angels, who were in one society joined with him, attempted to mount above them to such a hight of singularity, that he would be under none, (saith he) but he alone would be above all others? And again, What else sayest thou hereby, but I will ascend to H • aven, and exalt my Throne above the S • arres, and b • like to the h • g • est? For what are thy brethren Bishops of the Catholic Church, b • t the Stars of Heaven?

More-over, he declareth this style to be plain Antichristian, and consequently clearly guilty of Noveltie: for (saith he) I confidently affirm, that who-so-ever he be that calleth himself Vni • ersall Bishop, or desireth so to be called, he is the fore-runner of Antichrist, who by pride extolleth himself above all others. And therefore being Antichristian, the same Gregory telleth, that it is so far from true Catholic saith, to assent thereto, as on the plain contrary, this is to depart from the faith, and make Apostasy to Antich • ists 〈◊〉 . For to give assent, o • acknowledge any such style, what else is it, but to lose the saith, and make ship-wrack there of, (saith he?) Which thing made Cardinal Cusanus, to deny plainly, that the Pope was Universal Bishop, but only the first Bishop, saying, And while we defend this part, to wit, that the Pope is not Universal Bishop, but only the first above others, (to wit, in place) and while we • ound the vigor and str •• gth of holy Councils, not on the Pope, but upon the consent of all, because in so doing we defend the truth, (saith he) and reserve unto everyone their own honor, hereby we reverence the Pope a-right.

The cause likewise, why the primitive and godly Bishops of Rome, never claimed any such supremacy, quasi Episcopy vrbis potius quam orbis, (saith their own Duaren ) and would never use or assume, (as Gregory testifieth) any such proud title, their own Bishop of Rochester clearly setteth down, saying, For that age (being near to the Apostles times) did study to modesty, and humility, for as yet the word of CHRIST was recent in their memories, (saith he) which saith, Except that ye be converted, and become as these little ones, ye cannot enter into the Kingdom of Heaven. Wherefore they had a care to debar from them these glorious titles, (saith he) whereon the very lightest occasion of pride might arise. Insinuating thereby evidently, not only the latter Noveltie of any such lofty styles and supremacy, which the latter Bishops of Rome do usurp; but also the ground wherefrae the same proceedeth, to wit, the want of that wonted modesty and humility of their predecessoures, and the oblivion of these words of CHRIST, which were ever recent in the memories of their ancient and godly forebeares.

CHAPTER VIII.

The Novelty of the Popes supremacy it self, and first, over the whole Clergy in matters Ecclesiastical.

THE Noveltie of Papal supremacy it self, (implied in the fore-named title of Universal Bishop, ) will the more clear lie app • a • e, by s • tting down the beginning & progress • thereof, as their own undeniable records give evidence thereof.

First, then, their own Duarenus saith, That the more ancient and holiest Bishops of Rome, being content with their own Sea and Church, did leave to other Bishops, the free governament of these Churches that were committed to them: being (saith he) rather as the Bishops of a City, than of the whole world. But these Bishops who came after them, did not contain themselves within these bounds; but as it were Lord's and Kings, they made no doubt to do all things at their pleasure, (say • th he) and to ascrybe to themselves the governament of the whole Church.

He who was afterward one of their own Popes, likewise testifieth, saying, Before the Council of Nice, everyone lived to himself, and small respect was had to the Church of Rome.

After this, Emperors becoming Christian, there were appointed about the time of the Council of Nice, for the better governament of the Church, four Patriarchs, all of a-like jurisdiction, and the Bishop of Rome amongst them as one, having only the Primacie of place, for the dignity of the City, and imperial seat therein; as is evident out of their own writers, and especially out of that Famous Council of Chalcedon, consisting of 430 Bishops, whose mind was (saith Bellarmine ) that the Church of Rome had therefore the first place, because that City was the Seat of the Empire.

But thereafter, saith their own Cardinal Cusanus, by use and custom of subjection unto him, we may see how far the Bishop of Rome hath prevailed in jurisdiction, beyond the holy and ancient bounds (saith he) and allowance, which was only within his own western Patriarchie.

The first thing they strove for, (after the days of Gregory ) was for that style of Universal Bishop, which he had so much damned, and with it to claim an universal supremacy of jurisdiction over all others in matters Ecclesiastical: which style (as Platina telleth us) Boniface the third obtained from Phocas the Emperor, magna cum contentione, or with great opposition in the very hatching: for,

How far contrary this was (as Gregory himself saith) to the Evangelical ordinance and decrees of Councils, let the Canons of the first four general Councils testify, which four their canonized Pope Gregory, did reverence alike, as he did the four sacred Evangelistes.

The first whereof, was that Famous and first Council of Nice, under Constantine the first Christian Emperor, consisting of 318 Bishops, and celebrate Anno 325, In the sixth Canon whereof it was thus decreed, that the Bishop of Alexandria, should brook alike jurisdiction within his province, as the Bishop of Rome did in his: showing thereby that all the Patriarchs were alike in jurisdiction within their own precincts, without any subordination of one to another. Wherefore Cardinal de Cusa, (setting down the meaning of Parilis Mos, used by the Council) saith, As the Bishop of Rome, hath power over all his own Bishops, so like-wise the Bishop of Alexandria, hath the same privilege of power throghout all Egypt. Which limitation of every ones proper power within their own precinctes, is called 〈 in non-Latin alphabet 〉 , or the ancient custom amongst Bishops before: therefore saith the Canon, concerning Antioch, Let Antioch also and other provinces, keep their Auncient privileges.

Whence we conclude out of this Famous Council, that if this was the ancient privilege, and custom of other Churches, to be free from any subjection to the Church of Rome, then her universal claimed supremacy, now over all other Churches, as Mistress, and Mother over them, is nowayes the ancient faith, nor profession of the Catholic Church: but an ambitious usurpation, and a mere Noveltie.

The next general Council, whose sacred Canons militate against the Noveltie of Papal supremacy, is that Famous Council of Constantinople, consisting of 150 Bishops, and held in Anno 380; which (as Bellarmine confesseth) withstood altogether any such supremacy: the fifth Canon of which Council, giveth only a primacy of order to the Bishop of Rome, amongst his fellow Patriarchs, which they declare he had only given him, for the dignity of the City, being the imperial seat.

The third general Council, that giveth evidence of Rome's Innovation herein, is that Famous Council of Ephesus, of 200 Bishops, celebrate in Anno 434; resolutelie thus decreeing, Let it be observed, (say they) in all Provinces and Dioceses, that no Bishop draw under his subjection, any province which was not his from the beginning: lest under pretence of Priesthood, he bring into the Church arrogancy and pride.

The last, but not the least evidence of the Noveltie of this Papal usurped supremacy, is that of the Famous and fourth Council of Chalcedon, of 430 Bishops, and held Anno 451; decreeing peremptotilie, that how-so-ever the Bishop of Rome, had the primacy of place before the Bishop of Constantinople, yet that the Bishop of Constantinople, in all other things should be equal, and have alike privileges with the Bishop of Rome, Now we know, that the equality of power & privileges between two, dissolveth ipso facto Monarchy, which can not be but in one, as the very word importeth.

This sacred Conncell, and the Act thereof, so galleth the romaenistes, that forgetting all pretended reverence to Antiquity, and authority of ancient Councils, Bellarmine spareth not to impute to these godly Bishops, fraud and deceat, saying, They decreed this indeed, but not (saith he) without fraud and guyle. Which (as saith Lyrinensis) What is this else, but to tread under foot the decrees of the holy Bishops, almost of the whole Eastern Church, for preventing so wisely, pronounci • g so clearly, opposing so stoutlie, and decreeing so piouslie, against ani • such Noveltie, of the new Roman Hierarchy?

CHAPT. IX.

The Novelty of the Popes Supremacy, which he claymeth over Princes, as well as Prelates, and in things temporal.

HEEREIN, in these two points the Novation standeth, made by the Bishops of Rome, 1. in subducing their necks from that homage and subjection, which they yielded of old to the Emperors, as their dread Soveraygnes, and 2. in reducing them to such subjection under th • m, that they have trodden upon some of their necks.

First, then, for witnessing of the Bishops of Rome, their homage and subj • ction, which from the beginning and of old, they gave to the Emperors, Bell •• mine himself will instruct us, speaking of that time, which was many hundredth years after the Apostles, saying, At that time, all • ho the Bish • p of Rome in spiritual things was the head of all, even of Empe ••• res themselves, yet in temporal things he was subject to the Emperors, (saith he) and because he acknowledged the Emperor to be his temporal Lord, therefore he made supplication to him, that he would command a Council to be conveaned.

Whence it is, that Cardinal Cusanu • declareth, That the eyght first general Councils, were convocate by the Emperors, and no ways by the Popes: in so much, that Pope Leo, with much entreat • e desired to Theodosius, that a Council might be celebrate in Italy, and ye could not obtain it.

Gregory • yke-wise the great, everywhere in his Epistles to the Emperor Maurice, styleth him his supreme Lord & Sovereign: and writing unto him concerning his imperial command, that he should cause publish a certain Law, which Gregory thought unjust, he saith, I as the most unworthy servand of your sacred Majesty, being subject to obey your command, I have caused send your Law which ye have made, thorough sundry parts to be published; and because the same is nowayes agreeable to the Law of Almighty GOD, Behold, I have by my letter signified the same to my most excelle • t Lord: there-fore every way I have performed what I ought to do, who hath both given •• edience to the Emperor, and have not been silent, in that which I thought fit to speak for GOD.

And yet in a more humble manner doeth Agatho the first, profesie his subjection to the Emperor, supplicating in th • se words, Bowing humbly the knees of the mind, we entreat your royal Clemency. Where-with also Adrian the first, joineth the prostration of the body, saying, Prost • ate upon the ground, and • alling down grooflinges at the soles of your feet, do I entreat your Majesty.

Thus we see, that servitude and subjection, with prostration and humble supplicating, was the ancient practice and profession, of the Bishops of Rome, to the Roman Emperors, many hundredth years after CHRIST, till in place of humility, Luciferian pride was installed in seat of Antichrist.

The next point of Innovation, is the reducing of Emperors and Kings, by the Bishops of Rome, unto their subjection, and dominiering so over them, as to inthrone or dethrone them, at their pleasure, as BELLARMINE de facto instanceth, to have been done to Emperors and King's; and yet that the ancient Bishops of Rome, never usurped such power, nor used such practices, against either Hea • hen, Heretical, or Apostate Emperors, Bellarmine himself clearly acknowledgeth.

The particular time then, when the Noveltie of this usurpation began to peep out, their own Charter Monk, author of that book entitled, Fascic • lus temporum, telleth us, That it was in the days of Boniface the second, Anno 523; for, remark, (saith he) that about this time, the Popes began to oppose themselves to the Emperors, even in temporal things, far more than of old they were wont.

Thereafter, their own Bishop Otho Frigensis, condescendeth upon the very time of putting this usurpation first into practice, showing that Gregori •• , the seventh, was the first who deposed any Emperor: so that till 1060 years after CHRIST, this bold Noveltie began not to be practiced. Therefore saith their own Barclay, For the space of a thousand years and more, altho the Church did flourish with all wealth, and that there was also a great number of the wicked Princes and Tyrants, yet none of the ancient Fathers, or Orthodox w • yters in these times are found, (saith he) who either by word or writ taught any such thing.

And when it began to be practiced, Sigebert the Monk, who lived in the • leventh hundredth year of CHRIST, and time of Gregory the seventh, saith thereof, Let it be spoken with leave of all good men, (saith he) that this NOVELTIE, I will not say Heresy, before this time was ever hatched, or peeped out in the world.

And last, to put on the kepstone of Antichristian pride, and Tyran • ious usurpation, the Author of Fasciculus Temporum, telleth us, that Beniface the eyght rose up to that hight of pride, (saith he) that he called himself Lord of the whole world, as well in temporal, as in spiritual things: as if Kings only did reign by them, and with the Tempter, they might dispose of the Kingdoms of the Earth, to give them to whom they will.

Who-so-ever, then, they be, who may so clearly see the Noveltie of this usurpation, and yet so highly advance the Bishop of Rome, as only, that they make him not GOD. (saith their own Cassander) and who extolleth his authority to be not only above the whole Church, (as well in temporal, as spiritual things) but above the very holy Scriptures, &c. I cannot see, (say • th he) why these men may not be called false, or Pseudocotholickes.

CHAPTER X.

The Noveltie of public Prayer, and other divyne Service, in a tongue unknown to the people.

FIrst, in this point, that the Apostles doctrine, and Churches practice in their time, was co • trarie to the Romani • tes now, Cardinal Cajetan doeth evidently testify, saving, Out of the doctrine of S. PAVLL, we have it clearly set down, that it is better for the edification of the Church, that public prayers which are uttered in the audience of the people, be spoken (saith he) in a Language common both to Clergy and people, than otherwise. And that this was also the Churches conform practice, in the days of Justin Martyr, is evident, who in the ende of his second Apology for Christians, in express terms telleth us, (saith Bellarmine) That the whole people in the Church used to answer, AMEN, when the Presbyter ended the Prayer or Thankesgiving: wherefore it will follow, that the Prayer or Thankesgiving was in the vulgar tongue, else saith the Apostle, how shall he that occupieth the room of the unlearned say, AMEN, at thy Thanks-giving, if he understand not what thou sayest?

Next, what was the practice of the Church, after Iustines days, both in the East and West, is like-wise clear out of Bellarmine, who testifieth, saying, That this custom was also a long time observed, both in the East and West, is evident out of Chrysostom's Liturgy: where most clearly (saith he) are distinguished, what the Prie •• and Deacon, and what the people in divyne Service did sing. As like-wise out of Cyprian, in his sermon on the LORD'S prayer, where he showeth, how the people did answer, saying, We ha • e our hearts unto the LORD: and out of Jerome, in the preface of his second book on the Epistle to the GALATIANS, who writeth, That in the Churches of the City of Rome, the people was heard like a heavenly thunder, answering with a loud voice, and saying, AMEN.

Therefore their Nicolaus de Lyra, (and with him Aquinas, Gretzer, & others) freely acknowledgeth, saying, In the primitive Church the Thanks-givings, and all other common Serv • ce, was performed, (saith he) in the vulgar To • gue: and the Canonical Prayers, ( • ayth their Cassa • der) and specially the words of consecration of the body and blood of our LORD, the Auncientes did so read, that all the people might understand, and say AMEN thereto.

Which custom of the Church, (as yet used in Egypt, and Ethiopi • ,) it is a wonder, (say • th Erasmus) how it became to be changed.

And if we consider M. Hardinges reason, in his answer to Bishop Jewel, why Prayers and all other divyne Service, was used in the primitive Church, in the vulgar tongue, we shall find that the same reason holdeth still, and so mili • ateth constantly against this practice of Romish Noveltie: for thus saith M. Harding, In the primitive Church this was necessary, when faith was alearning: and therefore the Prayers were made then in a known tongue, understood by the people, (saith he) because of their farther instruction. And can any man say now, but people in like-manner are learning the faith daily, and have need of farther instruction than they have already? Or will any affirm, that this • ule of the Apostle, Let all be done unto edification, held only for a time? Therefore seeing the edifying of GOD'S people, (which is the fi • all cause why Prayer and public Thanks-giving, should be performed in the vulgar,) doeth not vary by diversity of times, but continueth still: even so, then, should speaking in the Church unto their understanding,

CHAPTER XI.

The Noveltie of the invocation of Saints departed.

FOr discovery of the Noveltie of which doctrine obtruded, to be believed and practiced by all Catholics, under pain of damnation, we have before CHRIST the first four thousand years prescription, against any such doctrine or practice in the Church of GOD, by the confession of Bellarmine, and all other Romanists, who grant, That during all that time, both before and under the Law, there was no invocation of Saints departed.

Next, if we come to our SAVIOR'S time and his Apostles, their own Eckius (Luther's great Antagonist) declareth, That in the New Testament the Apostles and Evangelistes, neither taught by word, nor delyvered or left any such thing by writ, that the Saints departed should be invocated; neither would the holy Ghost, (saith he) suffer them so to do, by whose inspiration they spake. The same also doeth their Dominicus Banns, and the Jesuit Salmeron testify, rendering this reason, Because it would seem hard to the Jews, (saith he) who were never taught so to do by Moses nor the Prophets, and the Gentiles should have thought, that there were many gods exhibit to them, in place of the multitude of gods, which they had forsaken.

Behold, th • n, here a doctrine of the Roman faith, confessed to have for the warrand there of, neither God's written word, nor yet Apostolical unwritten tradition: now if it was neither written, nor preached by them, let any man consider if the Noveltie thereof be not clear, and that they cannot eschew the Apo • tles Anathem • ▪ who saith. If an Angel from Heaven should preach unto you, beside th • t which I have preached, let him be accursed.

Next, to the Apostles times, if we come to after ages, and inquyre howe lo • g was it after the Apostles▪ before any mention was ever heard of any such thing, their own Bishop Poresi • s, Will plainly tell us, saying, That be • ore the • yme of the Martyr Corneli • s, (which was abou • 252 years after,) there was no mention, (saith he) so far as we can see, of any invocation, or intercession of Saints.

What was the practice likewise of the Church, in S. Augustine's time, (who lived after the 400 year of CHRIST,) and specially of the western or Roman Church, himself doeth declare, saying of the Martyrs and Sayncts departed, As for such men of God, (saith he) who have overcome the world, in confessing of Him, they are named in their own place and order, but they are not prayed unto.

Yea, in the 1200 year of God, Bernard did put it in doubt, whether the Saints departed, any ways heard the living: which if they do not, then speaking to them by prayer, were altogether foolish: for speaking of devoute Humbert, he saith, Neither see I him now, nor perhaps doeth he hear me.

More-over, it is to be observed, that the Fathers of the primitive Church, used this as a spec • all Argument, to prove Christ to be GOD, because He was every-where prayed unto. Which Argument had been of no force, if in those times they had prayed either to Saints or A • g • ls.

Therefore O • igen showeth, That PAVLL (1▪ COR. 1. 2.) proveth hereby CHRIST to be GOD, because His Name is everywhere incalled upon; for the Apostle (saith he) doeth thereby pronounce JESUS CHRIST to be GOD, because His Name is incalled upon. And if to incall upon the Name of GOD, and to worship GOD, be all one and the same thing, then as CHRIST is incalled upon, so is He to be worshipped (saith he.)

Hence it is also, that the Fathers in their several definitions of prayer, (which Bellarmine rehearseth out of them) maketh the same to have express reference to GOD o • elie, and therefore also styleth it, That • atte and greatest Sacrifice, which Himself hath commanded to be offered up unto Himself, (saith Tertullian) and that best and most holy Sacrifice of any: (saith Clemens of Alexandria) yea, that most excellent sort of worship, (as Bellarmine calleth it.) Now as Augustine showeth, and the Romanists confess, There is no Sacrifice that is lawful to be offered up unto any creature, and therefore least of all that of Prayer, which is the greatest and best.

And as for that reason, which Romanists give for their recourse to Saint • s, the Fathers also have not failed to take that away: S. Ambrose telling us, that the very heathen Idolaters, pretended this miserable excuse, saying, That they had recourse to such that had departed whom they worshipped, that they may have acce • se to God by them, as by Courtiours to a King: and then he subjoineth, saying, But is there any man so mad, (saith he) and so vnmyndfull of his salvation, as to give the Kings honor to a Courtier? whereas if any were found to do so, they would be justl • e c • ndemned as guil • ie of Treason: and yet these men think not themselves guilty▪ who give the honor of GOD'S Name to a creature.

In like-manner saith S. Chrysostom▪ When thou hast need • to put up a suit v • to men, thou • art forced first to deal with doorekeepers, and to entreat flatterers, and to go a long way: but with GOD there is no such matter, without an intercessor He is entreated: it sufficeth only that thou cry in thy heart, and bring tears with thee,

And therefore he biddeth us mark the wisdom of the Canaanitish Woman: she entreated not James, (saith he) she besought not John, neither did she come to Peter, but brake thorough the whole company of them, saying, I have no need of a mediator, but taking repentance with me for a spokes man, I come to the fountain it self, for this cause did he descend, for this cause took He flesh, that I might have boldness to speak to Him.

Last, to what hight of impiety and gross Idolatry, this Romish Noveltie is come unto, let us see in the last room: First, then, their own Vi • es testifieth, that they worship no otherwise their he and sh • e Sayncts, than GOD Himself: neither see I (saith he) in many things, what difference there is between their opinion of Saints, and that which the very Heathen had of their gods.

Lyke-wise they are come to that hight of Blasphemy, as they are not ashamed in their public Roman missal, to say to the Virgin Marie,

that is, O happy Mother, who expiateth our sins, by the authority of a Mother, command our Redeemer, and let thy Pappe-milk heal our wounds.

Even as of late Carolus Scribenius. Provincial of the Jesuits, hath written, saying,

That is, I will mixe the milk of the Mother, with the blood of the Son; and so I can not have a more excellent salve for sin.

They have also turned the whole PSALMES f • om GOD, to the Virgin MARIE alone, and in the 71 • SALME of that Psalter, they attribute j • stice only to CHRIST, and mercy to the Virgin MARIE: therefore also thus they begin th • 93 PSALM, saying, GOD is the Lo • d of revenge • : but thou boun •• full Mother of mercy, doest bow Him to show pity. And as Ahasuerus promised to Esther, to the half of his kingdom, even so (saith Biell on the Mass) seeing our heavenly Father hath justice and mercy, as the best things of His Kingdom, r • serving justice to Himself, He • hath given mercy to the Vi • gine His Mother, wherefore it is lawful, (saith their Bernardin de Busto) to appeal from the Sons justice, to the Mothers mercy.

CHAPT. XII.

The Noveltie of prayer to Angels.

THis worshipping and prayer to Angels, b • gan to be br • ached in the very Apostles time, who the •• fore did fore-warn, that th • mystery of iniquity did then allr • adi • work • : but no • ooner did this doct • ine under a specious show of voluntary humility peep out, but the Apostle discovered and declared the same to be a deceatfull doct • ine of error, whereof he biddeth all Christians beware, saying in express words, Let no man dec • aue you of your reward, in a voluntary humility, and worshipping of Angels.

The first and principal Author, then, of this error, we see, was that spirit of error and delu • ion: therefore saith Chrysostom, The Devil was he, who brought in this worship of Angels, envying us the honor which we have, (to wit, of immediate access by CHRIST) therefore though he be an Angel, (saith he) or Arch-angel, and though they be Cherubims, endure it not; for neither will these powers themselves admit it, but reject the same, when they see their Lord dishonored: I have honored thee, (saith the LORD) and have said, Call upon me, and doest thou dishonor Him? (saith that holy Father.)

After these Apostolical times, if we inquyre who was the first broacher o • this error, and setter of it on foot again, Origen telleth us, that it was Celsus, a Philosopher, who said, Because the Angels understood the • ffaires of GOD, therefore we should pray to them, that they may be favorable to us. Wherevnto Origen replieth, saying. Away with Celsu • counsel, saying that we should pray to Angels, and l • t us not afford any little audience thereto: for we must pray to GOD alone, (saith he) who is GOD overall, and to the word of GOD, His only begotten and first borne of all creatures.

Which er • our of prayer to Angels, spreading it s • lfe as a gangren in the Church, was not only opposed by Origen, and such others severallie, but also by a whole Council, as Theodore • sh • weth, which being assembled in Laodices, the chief City of Phrygia, by a law did forbid, (saith he) prayer to Angels, condemning the same as Idolatry; whereby the Communion both of CHRIST and His Church was forsaken: and therefore accursing the practicers thereof, saying, If any be found to give himself to this private Idolatry, let him be accursed, because he hath forsaken the LORD JESUS CHRIST, the Son of GOD, and given himself to Idolatry.

Whence it is, that from thence, forth, all those who transgressed this Cano • , were by the ancient Fathers, and whole Orthodox Church, accounted ever Heretics, and therefore called Angeliei, because of their worshipping and prayer to Angels, as witnesseth Augustine, Isidore, with dyverse others moe.

CHAPTER XIII.

The Noveltie of the worship of Images.

TO come, then, to the discocoverie of the Noveltie of this gross sort of Idolatry, which is not only to worship by or before an Image, but to worship the Image it self: for which cause saith one of the Bishops, It must not only be confessed, that the faithful in the Church, do adore before the Image, (as some perhaps would warilie speak) but also do adore the Image it self without any scruple: yea, with that same worship, where with they adore the thing that is represented thereby.

First, their own Cassander telleth us, that it is certain in the beginning of the preaching of the Gospel, (saith he) and a good while after, that there was no use at all of Images amongst Christians, but especially in Churches: so that whē Adrian the Emperor had commanded that Temples should be made in all Cities without Images, it was presently conceived, that he was preparing these for Christians. And when the ancient Christians themselves were demanded by the Gentiles, why they had no Images, Minutius F • elix returneth them this answer, What Image should we make to GOD, when man himself is GOD'S Image? (saith he.)

The primitive Church likewise, for preventing of that Idolatry which thereafter ensued, was so careful and provident, that the Council of Eliber i • in Granado in Spain, (in Anno 305) decreed plainly, that no Pictures at all should be brought within Churches, for fear of adoration, which might ensue thereafter.

Neither was this the decree of a provincial Assemblie only, but an ordinance also, in all other parts of the whole Church, as witnesseth their own Clemangis, • Parisian Doctor, and Arch-dean of Bajon, saying, Of old the whole universal Church did decree, (being induced thereto by good reason) for their cause who 〈◊〉 Gentilism, were converted to the saith, that no Images should be set up in Churches.

The first breach, and violation of which ordinance, we, find • o have been in Epiphanius time, Bishop of Salamins in Cyprus, (about the year 390) who as hims • lfe 〈◊〉 , entering into a Chapel for his own private devotion at Anablatha, and seeing a certain Vail hanging on the wall thereof, having painted thereupon the Image of CHRIST▪ or some Saynct, (saith he) he took down the same, and rent it in pieces, and thereafter wrote to the Patriarch of Jerusalem, within whose precinct it was, finding fault, that any such thing should have been done within his bounds; and desiring him that he would command, that thereafter in the Church of CHRIST▪ no more such Vailes or Pictures should be hung up: this being contrary to the authority of Scriptures, and against our Religion, (saith he.)

But a good while there-after, how they were more commonly brought in into Churches, Corneli • s Agrippa thus doeth declare, saying, The Heathnish custom, and their false Religion, hath also infected ours, and hath brought into Churches, Images, and Pictures, with many other pompous Ceremonies, none whereof were found amongst the first and true Christians.

Under what specious pretence also, and for what ende at fi • st this was done, their own Cassander hereby clearly testifieth, saying, At last it is evident, that Pictures were admitted into Churches, to represent only the • torie of things done: altho Augustine spake plainly against it, saying, These deserve to be thought altogether to er • e, who seek the knowledge of CHRIST and His Apostles, not in holy Scriptures, but upon painted walls. But how far the ancient Fathers, who lived in the primitive Church, did abhor from any worship of Images, only Origen writing against Celsu • may declare, (saith he.)

Thus being, then, generally set up into Church, through the superstition of people, about the 600 year of GOD, in the time of Pope Gregory the first, they began to be adored: at what time Cerenus Bishop of Marsil • . publicklie opposed the same▪ by breaking all the Images, and removing out all the Pictures, that were within the Churches of his whole Dioceses: which thing Pope Gregory himself doeth relate to us, in that Epistle of his written to Ser • nu • , commending his zeal which he show against any worshipping of Images, as being (saith he) altogether against the Scriptures: but thinking amiss only, that so rashlie he altogether had broken them in pieces.

What fierce contentions also afterward arose in the Church, concerning Images, it were too large a task at length here to set down, the Greek Emperors, Leo, Isaurus, Constantine Caballinus, Nicephorus, Stauratius, Leo Armenus, Michael Balbus, Theophilus and others, who were therefore called Iconomachi, or the enemies to Images, opposing them and their adoration constantly in the East, till at last their worship was established in that second Council of Nice, held by that superstitious Empresse IRENE, in Anno 787; which Council was quickly thereafter opposed, by the Council of Franckeforde, convocate by Charles the Great, and held in the West: at what time, (saith their own Cassa • der) when the copy of that Council of Nice was brought unto Franckeforde, and diligently read, by the command of the Emperor Charles, the Council of Franckeforde was indicted, at which the Legates of the Bishop of Rome were present, and there, by the full consent of the Western Bishops, (saith he) that Grecian Council, in so far as the same decreed the worship of Images to be lawful, was disallowed, and condemned, as not only contrary to Scripture, but also to the doctrine of the ancient Fathers, and to the custom of the Roman Church it self. So that we see, 800 years after CHRIST, that the Roman Church was then as far from the doctrine and practice of the Roman Church now, in this point of worshipping Images, a • ever Luther, or Calvin, or a • ie Protestant now.

Whereby it is evident, how falselie the Roman Catechism affirmeth, that it is not only lawful to have Images in th • Church, and to give honor and worship to them, but also that this hath ever, or in all ages been done, to the great good of the • aythfull.

Ney • her was that reason or excuse, thought to be of any worth then, (saith their own Cassander) which is by some now-adays pretended, that this worship is not given to the Images themselves, but to them whom they represent: for this excuse (saith he) was like-wise made by Pagans, to color their Idolatry.

Which practice of Romish devotion and piety, is come to that hight of madness, (saith their Polydor Virg • ll) that this part of Religion, is little different from impiety: for there are many so exceeding rude and stupide, (saith he) who worship Images made of Stockes and Stones, Brasse and M • rble; and these also, that are painted over with dyverse sorts of Coloures upon walls: not is representing figures, but as if they had sense and feeling, and confide more in these▪ than in CHRIST Himself.

Yea, they so dote upon Images, (saith their own Gabriel B • ell) that they believe a certain Deity, grace or holiness to be in them, whereby they are able to work miracles, restore health, and delyver from dangers, and to preserve men from hurtes and snares, out of the confidence of the fore-named, being moved to worship them, that they may obtain some of the former things.

Whence it is also, (saith he) that they vow & obliedge themselves to under-go Pilgrimages, some to this, and some to that Church, according as they respect the Images; beli • ving that this Image in such a place, to be of greater virtue, than in another, and to be more famous for miracles, and of greater power. And if at any time miracles be wrought upon men, who have recourse unto them, this is not by the virtue 〈1 page duplicate〉 〈1 page duplicate〉 of the Images. (s • yeth he) but some-times by the operation of the Devil, to deceive such Idolatrous worshippers, GOD so permitting, and their infidelity so deserving the same.

CHAPT. XIV.

The Noveltie of the doctrine of Merite.

HEEREIN the Romanists are so gross, that BELLARMINE saith not only, That good works merit a reward, for their own worthiness and condignity: but the Rhemistes add also, that they are so fully worthy of eternal life, which GOD of His j • stice oweth to the workers of the same, that GOD should be v • just, if He rendered not Heaven for them.

Yea, the Jesuit Vasquez. goeth so far in proud and open blasphemy, that he saith, Seeing the works of the righteous, by their own worthiness, merit eternal life, as an equal recompense and reward, there is no need of the interveaning of any other merit of condignity, such as the merit of CHRIST, that eternal life should be rendered unto them.

To come to the confessed Noveltie of which proud error, beside Scripture clear in this point, their own Cassander telleth us, what was the constant and uniform doctrine, of the primitive Church, and ancient fathers therein, saying, Wherefore this doctrine is not to be passed by, which with a full consent all the ancient Fathers delyvere: to wit, that our whole confidence of the remission of our sins, and the hope, both of pardon, and of life eternal, is to be placed in the only mercy of GOD, and merit of CHRIST.

Whence it is, that their Waldensis saith, I esteem him a sounder divyn • , and more faithful Catholic, (saith he) and more agreeable to the Scriptures, who simply deny • th any such merit; and who granteth according to the Apo • tles, and Scriptures manner of speech, that simply a man meriteth not the kingdom of Heaven: but only that it is given him of the mere favor of GOD, and will of the giver, a • all the ann • ient holy Fathers, unto the latter School-men have held, and as the whole Church did profess, accounting it an Heresy to proof • se the contrary.

The truth of which speech, of these two fore-named, may be seen at length, in the clear testimonies of the Fathers themselves, who show how the godly get eternal life from GOD, ration pacti, non facti, or by reason not of our woe • kes m • riting, but his mercy promising. Therefore, (said Augustine) whatso-ever GOD hath promised, He promised the same to these who were unworthy, that the reward might be seen to be promised, not for the merit o • the work, but of free • grace, (as the word it self importeth.)

Which doctrine of truth overthrowing▪ merit was also professed of old in the Churches of BRITANE, as may be seen in the order appointed in the • uncient Liturgy of E • GLAND, for visitat on of the sick, chiefly in Ansel • es time Arch-bishop of Canterbury, Anno 1080, wherein the Priest saith to the sick • person, Doest thou believe to come to Glory, not by thy own merits, but by the virtue and merit of the Passion of the LORD JESUS CHRIST, and that none can be saved by his own merits, or by any other means, but by the merit of His Passion. To which the sick party was taught to answer, All this I believe.

The contrary of which doctrine, maintained now by Rom • nist • s, was also long ago condemned, by the whole Facultie of Divinity at PARIS, Anno 1354, as most Heretical, and Blasphemous, in their sentence against one Guid • , an Augustine Friar, by way of recantation prescrybed unto him, saying, I said against a Bachelor of the preaching Friars, in my conference with him, that a man meriteth eternal life, for the worthiness of the work; that is, so, as if the same were not given unto him, there were wrong done unto him: which opinion I recant, as False, Heretical, and Blasphemous.

Therefore their own Cardin • ll Bellarmine, was forced to conclude, saying, Because of the vncertayntie of our own unrighteousness, and the danger of vain glory, it is most safe, (saith he) to put our whole confidence, in the only mercy of GOD, and His only goodness.

CHAPTER XV.

The Noveltie of Pv • ▪ GATORIE.

FIrst, then, if we ask their own Bishop of Rochester, and great Champion against Luther, whether this new Article, which avarice hath hatched, ignorance doeth foster, and fire and • aggo • maintain • h, was known of old, or believed by the primitive Church, he will tell us, saying, It was not so necessary to believe Purgatory, in the primitive Church.

And if we ask him farther, to wit, how long it was before either Purgatory, or indulgences, (which depend upon it) was known or received by the Catholic Church, he will tell us, That it was known but of late, (saith he) and that after many ages, the belief of Purgatory and indulgences, was received by Orthodox Christians; and therefore he granteth, that thereof little or no mention was at all in the ancient Fathers. But on the contrary, Justin Martyr doeth teach us, That after the souls departure from the body, sta • sm, or instantly, the souls of the godly are carried to Paradise, where the sight of Angels and Archangels, and the sight of CHRIST is. And so like-wise saith Prosper, that Christians having ended their Pilgrimage, presently thencefoorth reign happy in their native country. In like-manner Augustine, that the soul being set at liberty out of the body, presently goeth to Heaven.

Yea, Bellarmine himself, upon these words of S. PAVLL, 2. COR. 5. 1. confe •• eth no less, saying. The reasoning of the Apostle, then, is excellent, to wit, this (saith he) if this mortal life perish, we have presently the enjoying of another, far better in the Heavens.

Last of all, if moreover to prove the Noveltie of this error, we consider the vniversalitie or Catholicism, both of place and persons, we shall find that as it hath not been semper, or ever in the Church, so neither, hath it been held or believed; Vbique nec ab omnibus, or, in all places, and by all: which beside the irrefragable not orietie thereof, their own Bishop of Rochester clearly confesseth, saying, As for the Grecians, even unto this day, they did never believe Purgatory: and yet of the Grectan Church their own Bishop of Bit • nto, in his Oration before the Council of Trent, professeth her to be the mother Church, from whom the Roman Church hath whatsoever she hath, (saith he) to wit, of sound and Orthodox doctrine.

And if beside the Grecians, we consider and join the Musco • ites, and Abys • in Christians, the Gorgians, and Armenians, as also the Syrians and Chaldeans, that are subject to the Patriarch of Antioch and Babylon, from Cypr •• and Palestine, to the East Indies, besides the reformed Churches in Europe, we shall find these who believe Purgatori • , to be but a few.

CHAPT. XVI.

The Noveltie of Papal Indulgences.

HAving before cleared the Noveltie of Purgatori • , by the Roman •• tes own confession, it followeth necessarily, that Papell Indulgences can brage of no Antiquity: For, saith their own Bishop of Rochester, If ye take away Purgatory, what need will be of indulgences? for upon it, (saith he) dependeth all the respect that is had to indulgences.

Yet to discover more clearly, the Novelty of Papal indulgences, we will first consider what were these ancient indulgences, which are mentioned in the records of Antiquity, to have been at first in use in the Church of CHRIST, that by the general name common to these ancient, and the now late Papal indulgences, none may be deceived.

First, then, the indulgences of old, were only a releasing of penitent • , from some part of the severity of discipline, enjoined to scandalous offenders, as their serious repentance and public evidence thereof did procure: as may be seen, 2. COR. 2. and as Bellarmine himself maketh manifest, out of the Acts of the Councils of Nice, and Ancyra, set down by him at length.

Which thing also their own Cassander showeth, saying, That the diminishing of Canonical Penance, or that relaxation which was granted by the Bishop to public penitents, when either somewhat of the time, or of the rigor of the penance was lessened, was called an Indulgence: so that it was a lessening and mitigation, of their disciplinarie satisfaction to the Church, who were penitents and alive, granted by every Bishop to such of his Diocese, and that very sparinglie, as Bellarmine showeth, but no largesse and application of the satisfactions of Saints, joined with CHRIST'S sufferings, for the relief of those that are dead, out of a forged fiery Purgatory, granted only by the Bishop of Rome, for satisfaction to him in monies: and as Bellarmine acknowledgeth, for the lightest causes as any, lavishing out greatest Indulgences, as that is, which is granted to all who heareth • Popes blessing at Easter.

Now if we inquyre what is become of these ancient Indulgences, Bellarmine will tell us, saying, I confess indeed, (saith he) that the form of drspencing with a number of years or days, or Lents appointed for penance, which was of old in use, is now clean left off.

Next, if we inquyre concerning these new Papal Indulgences, that are come in their place, whether they have any Antiquity for them, either by Scripture, or ancient tradition, their own Syl • ester Prier • as, Antonius, Cajetan, and others, will g • ant, that they have none: for thus saith Prierias, (and with him the other two) Indulgences are not known to us, by any authority of Scripture: nor was there any use of the in the beginning of the Christian Church. (say • th their Bishop Fisher. )

To come next from Scripture, to the authority of Fathers, Cardinal Cajetan telleth us, That none of the Auncient Fathers, Greek or Latin, have brought these to our knowledge, (saith he) which therefore maketh Bellarmine, that he citeth not one Father for them.

As also to confess, that Durand, Antoninus, and Rochester, deny, (saith he) that Indulgences were known in the times of Jerome, Augustine, and other Fathers, who lived in the first five hundredth years.

Next, after the first five hundredth years, if we inquyre, in the ancient Fathers that thereafter lived, whether any mention is to be found of Papal Indulgences, their Antoni •••• will tell us, saying, There is no testimony for them in the ancient Fathers at all, but only (saith he) out of more later writers.

Wherefore their own Alfonsus à Castro, upon the same ground granteth, That their use (saith he) is only oflate in the Church.

Justly therefore, is that challenge made by Chemnitz, that no T • stimonie can be produced out of any Father by any, that any such doctrine or venting of Papal Indulgences, was in use in the Church, for the space almost of twelve hundredth yea • es after CHRIST: the first author of them being (as their own Polydor, and Agrippa telleth us) Boniface the eyght, who lived about that time, and extended them to the souls in Purgatory: and for the better sale, and venting of them, devysed a solemn Jubilee▪ being therein a successor, rather to Simon Magus, than to Simon Peter.

So that we see this doctrine of Indulgences, is new in the institution, now in the p • actise, new in the extent, and n • w every way, and consequently false, and impiouslie deceatfull.

CHAPT. XVII.

The Noveltie of the Popish five Bastard Sacraments.

FIrst, then, to clear the Noveltie of this doctrine, set down by the Council of Trent, with such a dreadful fulmination of a curse to the controllers thereof, if we inquyre beside these two Sacraments, to wit, Baptism and the LORD'S Supper, whether they be any moe, which the Antiquity of holy Scripture doeth countenance, and allow to be true and proper Sacraments of the Gospel, as having Christ's institution, and being visible signs of invisible justifying grace, conferred on the receavers in the right use thereof: then, their own Cardinal Bessarion, and Bishop of Tusculum, will tell us, saying, In the Gospel we read that • nelie these two Sacraments, (saith he) were delyvered to us plainly.

Or if we will ask at their Paschasius an Abbot, who lived about the 800 year of CHRIST, which are the Sacraments of CHRIST, to be found in His Church, he will show us, That these are they only, to wit, Baptism, and the Sacrament of the Body and Blood of CHRIST, without mentioning moe: which therefore Fulbertus, Bishop of Chartres, calleth, duo vitae Sacramenta, or the two Sacraments of life and salvation.

Lyke-wise, beside their own Doctoures, if we ascend higher to inquyre of the ancient Fathers, what are the proper Sacraments, which the Church then acknowledged, Augustine will tell us. That Baptism, and the LORD'S Supper, are these, saying, Haec sum Ecclesiae gemina sacramenta: or, these are the two Sacraments of the Church, like two twins: In like-manner doeth Cyprian speak, saying, Then, at last, men may be sanctified, and be the children of God, si vtroque sacramento nascantur: that is, If they be borne anew by both the Sacraments, to wit, Baptism, and the LORD'S Supper.

And if we consult with Bellarmine himself, he will show us the reason, why both the ancient Fathers, and many of their own Doctoures, countenance no other Sacraments, as properly so called, saying, The holy thing it self, which the Sacraments of the new Law doeth signify, is three-fold: 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. eternal, life the effect of that grace, and which is prefigured as to come: and concerning Baptism, and the LORD'S Supper, the matter herein is most evident, but concerning the other sieve Sacraments, it is not so evident, (saith he.)

Wherefore justly did their own Cassander say, as touching the seven Sacraments, It is certain that the School-men, and Roman doctoures, (saith he) never thought that all of them, should be called alike properly Sacraments.

Therefore, as to confirmation, Alexander of Hales showeth, That it is no Sacrament of the Gospel properly, because it wanteth CHRIST'S institution, and is of no greater Antiquity, than the Council of Milda,

Next, concerning Marriage, as Cassander reporteth, Lombard denieth that grace is thereby conferred: and Durand affirmeth, that it is nowayes properly a Sacrament.

Thirdly, as for penance and confession, Hugo de sancto Victore, in express terms excludeth it from being a Sacrament, properly of the new Law.

Fourthly, touching ORDOVRS, Bellarmine himself telleth us, That Episcopal Ordination, (which Durand showeth to be all one with Presbyterial) is denied to be a Sacrament, prop • r •• e so called, not only by sundry ancient School-men, and Doctors of the Roman Church, but by these also who are more recent, as Dominieus à Soto, and others: whence he conclude • h, saying, Wherefore, if Episcopal Ordination be not a S • cram • nt, we cannot p • oue out of Scripture, (saith he) that Ordination is a Sacrament at all.

Last, as for extreme unction, the lesuit Suarez declareth, That Hugo, Peter Lombard, Bonaventure, Aleusis, and Altizidorus, five Famous and learned Doctors in the Roman Church, deny plainly, that it was instituted by CHRIST, and consequently that it is no true Sacrament.

The peremptory time, then, and author when this doctrine of seven sacraments got foot in the Church, their own Cassander specifieth, s • ying, Herein surly there is no contraversie, that there are two special Sacraments of our salvation, wherein specially our salvation consisteth, and is apprehended by us: as speaketh Robertus Tuitiensis, and Hugo de Sancto Victore, to wit, Baptism and the Sacrament of the Body and Blood of CHRIST: neither shall ye find any who rashlie before Peter Lombards time, did set down any certain, and definite number of Sacraments: which time was about the 1140 year of GOD: and so the same i • but a very late Noveltie.

CHAPT. XVIII.

The Novelty of Transubstantiation.

BEfore we come to the discovery, of the Noveltie of this lurde error, we will show first, how gross not only the Romani • tes of old have been therein, but like-wise their very late lesuits: First, then, to use the words of the Council of Rome, held by Pope Nicolas, (Anno 1060) whereunto they caused Berengarie, by way of recantation, to subscrybe, The Bread and Wine which are set upon the Altar, after consecration, (say they) are not only the Sacrament of CHRIST'S Body and Blood, but are the very true Body and Blood of CHRIST, and sensibly in the very truth, is handled by the hands of the Priest, and kroken, and chawed by the teeth of the faithful.

A late lesuit like-wise, Cornelius à Lapide, saith upon these words of ISAI, Behold, a Virgin shall conceive, and bear a Son. In this venerable Sacrament, this mystery (saith he) is truly performed, and daily in very deed renewed: which here ISAIAH fore-telleth, and which was performed when the Word was incarnate: for by the words of consecration, as the Bread is truly and really transsubstantiate, so CHRIST is brought forth, and as it were begotten upon the Altar; as powerfullie and efficaciouslie, as if CHRIST were not as yet incarnate, yet by these words, This is my Body, He should be incarnate: and assume an human body, as grave Divynes do teach: there-fore (saith he) the Priest is as the Virgin that bare him, the Altar is the Manger, the little Emmanuell which he beareth, is Christ brought forth under the little Host • e, by virtue of the Highest, and over-shadowing of the holy Ghost: which made their Postellu • to call Transubstantiation, nativitas m • diatoris vltima, or the last birth of our Mediator CHRIST.

For detection of the Noveltie of which blasphemous error, if we first inq • ire of the Antiquity thereof in Scripture, a cloud of their own witnesses will tell us, that it is not expressed in Scripture, nor can be proven there • y a • all, and that it may be justly doubted, (saith Bellarmine himself) whether these words, This is my Body, be clear enough to enforce it, seeing the most sharp witted and learned Doctors of the Roman Church, (such as Scotus w • s) have thought the contrary, (saith he.)

Next, if we ask for the Antiquity thereof, in the writs of the ancient Fathers, or if it was believed in the primitive Church: then one of their school-men will tell us, saying, In the primitive Church, it was not believed as a point of faith, that the substance of bread, was converted into the body of Christ.

Next, of the Transubstantiation of the bread, into the body of CHRIST, (saith Alfonsu • à Castro ) in the ancient writers, there is very seldom mention.

Yea, sundry ancient Divynes do a •• irme, that the bread is not Transub • tanti • te, (saith their Cardinal Cusanus. )

Where • ore Theodores telleth us clearly, That the mystical signs after consecration, depart not f • om their own nature, but remain in their former substance, figure, and form, and may be seen and touched as before.

Yea, their own Pope Gelaesius, writing against Eutyches, saith expressly, That though in the Sacrament we receive a divyne thing, to wit, the Body and Blood of CHRIST, yet the substance and nature of the bread and wine ceaseth not to remain, (saith he.)

And if any speeches of Fathers would seem to sound other ways, their own Cassander telleth us, That the late School men do acknowledge these speeches to be figurative, whereby the sign is called, by the name of the thing which is signified, and is present also in the Sacrament. So that justly said the elder Schoolmen, (as Suarez. reporteth of them) that the doctrine of Transubstantiation is not very ancient.

This error, then, was first broached in the East, by Damascene, in the time of Gregori • the third, (Anno 740) and opposed then chiefly by the Council of Constantinople, consisting of 338 Bishops, (Anno 754) who declared, That the bread in the Eucharist, was the true resemblance of Christ's natural body, and consequently not the body it self.

About an hundredth years there-after, in the time of Gregory the fourth, the same also began to be propounded in the West, by one Amularius, Bishop of Lions, who was censured, and opposed, by the Council of Carifiacum, wherein it was declared by the Bishops of France, That it was to be understood, that the bread and wine, were the body and blood of CHRIST, after a spiritual manner only.

Here-after howsoever, sundry held this gross opinion of Transubstantiation, Paschasius Radbertus, a Deacon, (Anno 850) who to that purpose wrote a Book to Placidus, of the body and blood of CHRIST: yet others stoutlie maintained the truth in the contrary, as Rabin • s M •• rus, who at the same time opposed Paschasi • s, and w • o • e thereof to Abb • t Egilo, whereby arose great disputes by sundry upon both sides: whereupon Carol • s Calvus, then King of FRANCE, willing to have these differences composed amongst his people, and the truth of the matter cleared, singled out one Bertram, a Priest and M • nke of Corbey, as a man m • st famous in those times, both for learning and piety, and req • yred him to write to him his judgment in that matter▪ which he accordingly did in his book yet extant, written (Anno 876) wherein he declareth and proveth, That the bread and wine, are Christ's body and blood figuratiuelie only, or by representation, according to the na • ure of Sacraments, and sacramental speeches, taking so the name of that which they signifi • : but for the substance of the creatures or elements themselves, they are the same after consecration, as they were before: (saith he) for which cause the Romanis • es in the Belgic expurgatorie Index, wish, that this Book had altogether perished: the Jesuit Turrian giving the reason thereof, Because the citing of it declareth that Calvin's Heresy is not new.

About which time also of Bertrams writing, a famous countreyman of ours also, Johannes Scotus, wrote a book of the same matter, and to the same sense, who for his extraordinary great learning in those times, was surnamed, John the wise.

And in ENGLAND, in the days of Aeifricke an Abbot, (Anno 975) there was an ancient Homilie, which the said Aelfricke at the command of W • lfstane Arch-bishop of York. translated out of Latin and Sax • n, into Engl • sh, synodicallie appointed to be read to the people, for their instruction, at every Easter, before the receiving of the holy Housell, (as he calleth the Sacrament) wherein the very same doctrine, set down by Bertram, and professed now by us, is clearly set down, as the said Homilie at large may be seen, in Master John Fox his Book of Martyrs.

Yet at last, error in the times of ignorance, and Papal usurpation so far prevailed, that (Anno 1215) it was established as an Article of faith: so that as Scotus affirmeth truly, before the Council of Lateran, it was no doctrine of faith, (saith he.)

CHAPTER XIX.

The Noveltie of half Communion, or with-holding the Cup from the people.

FOR the clear detection, of the Noveltie of this sacrilegious error, first their own Canonized Aquinas (and with him Lyra, and others) declare, according to the custom of the ancient Church, all the people as they did communicate of the body of Christ, so did they also of His blood, (saith he.)

And if we ask at their own Cassander, how long this custom did continue in the Church of Christ? he will tell us, saying▪ It is sufficiently certain, that the universal Church of Christ, even unto this day, did celebrate the Sacrament under both kinds, and that the Western or Roman Church, more than a thousand years after Christ, (chiefly in the solemn and ordinary celebration of this Sacrament) did give the same in both kinds, both of bread and wine, to all the members of the Church of Christ: which is manifest, (saith he) out of the innumerable Testimonies, both of Greek and Latin Fathers.

And if, then, we inquyre, when this custom of communicating in one kind, began in the Roman Church generally to be received, their own Gregorte de Valentia, in like-manner will tell us, That it was but a little before the Council of Constance, which was held in • nno 1414.

There-after, if we come to the Council of Constance it self, where it was first decreed, and inquyre of the Noveltie thereof, they are forced to confess, that Christ instituted this venerable Sacrament, in both kinds of bread and wine, & gave it so to His Disciples, (say they) as also, that in the primitive Church, the same was received by the faithful in both kynds, and that for eschewing some perils and scandals, this custom was thought fit to be altered

Next, after the clear and confessed Noveltie of this point, both in altering and maintaining of Christ's institution, if we will examine out of their own confessions, whether it be best to adheare to Christ's institution, who gave it in both kinds, or not, Bellarmine will teach us a general rule, saying, It cannot be doubted of, but that is best, (saith he) and most fit to be done, which Christ Himself did. But to subsume, Christ gave the Sacrament of His body and blood under both kinds: therefore inevitablie it followeth, that without doubt, it is fittest and best, to give it as yet in both kinds.

Wherefore in express words, not only did Ruardus Tapperus, Dean of Lovane say, that it were better and more convenient to give it so, as being more agreeable to the institution of Christ, His example, and Fathers of the primiti • Church; but also their own Cassander setteth down the particular, and pregnant reasons, why it is better to give it so, under both kinds, and why the primitive Church ever so gave it: I. because of the institution and example of Christ, who gave this Sacrament in both the Elementes unto His Disciples, representing then the persons, (saith he) of the whole faithful communicants: 2. because they did believe in the Sacrament, by the Element of the wine, that there was signified a certain peculiar grace, of the blood of Christ, to wit, according to Christ's words, The remission of sins: 3. because thereby was represented the full Passion of Christ, which did consist in the oblation of His body, and the shedding of His blood, according to that of S. PAVLL, As oft as ye shall eat of the bread, and drink of the Cup, ye shall show the LORD'S death till His again coming. 4. because ou • perfect feeding, or now • ishment, is thereby signified, which is usually not only by meat, but by drink also: and 5. because like-wise is signified thereby, the perfect redemption of man, in His body, by the oblation of Christ's body, and in his soul the fountain of life, (which is said to be in the blood) by the shedding of Christ's blood.

So that it is not without cause, that one of their own Popes, Gelasius, said, That the divyding of one and the same Sacrament, cannot be done without great sacrilege, and therefore that he commanded, that either the whole Sacrament under both kinds should be taken, or else that these superstitious persons, who will not participate of the Cup, he debarred from the Sacrament altogether.

Lyke-wise, as they have withdrawn the Cup from the people, so they have also taken away a significant Rite, in giving to them • wafer fo • bread, without fraction, which was acted and instituted by CHRIST, to signify the breaking of His Body, and of the confessed N • veltie whereof, let Cardinal Cajetan witness, saying, In the primitive times, that the Church did use fraction of the bread, when the Communion was given to the people, even the very Acts of the Apostles do testify, in imitation of CHRIST, as I believe, (saith he) Who took bread, and blessed it, and brake it, and so gave it to His Disciples. But it was afterward that the Church used severallie little Hosties, which noway • s may be broken.

CHAPTER XX.

The Noveltie of the MASSE, where-in the Priest only reccaveth.

FIrst, for the clearing of the Noveltie hereof, having before spoken of the Noveltie of the name, we see that it hath no warrand in holy Scripture, being contrary both to the institution of CHRIST, and to that name which it getteth from the holy Apostle, Of a Communion: for in the institution we see there was fraction of Bread, which fraction was for distribution, and this distribution, was for common participation, everyone with another, as we see, I. COR. 10. 17. and as it was said of the Cup also, Drink ye all-of this, or, Divyde it amongst you.

Next, it is against the name of Communion, which the Apostle giveth it, for therefore is it called a Communion, (saith their Hugo Cardinalis ) because in the primitive Church, the people did communicate thereof daily: neither properly can it be called a Communion, (saith their Cassander ) except moe than one participate.

The same is contrary also, to the alleged Canons of the Apopostles, and writings of the Fathers: for thus saith their own Cochleus, Of old, all, both Priests and people did communicate together, as appeareth by the Canons of the Apostles, and writings of the ancient Fathers.

In like-manner, the same contradicteth their own Canon of the Mass directly, their own Cassander telling us, That therein the Priest prayeth not only for himself, and his own communicating, but also for those who do communicate with him, saying, Be merciful to as many of us, as have been partakers of this Altar: and chiefly in his prayer after the Communion, he seemeth to pray only, (saith he) for those who have been communicants.

In like-manner, Odo Camerace • sis, writing on the Canon of the Mass, affirmeth, That those solitary Masses were not of old, (saith he) in use in the Church, seeing that no Mass was without a collect, that is, some number who did offer, and participate of the Sacrament together.

Their own Durand like-wise telleth us, saying, In the primitive Church, all who • were present at the celebration of the Mass, did every day communicate, because all the Apostles did drink of the Cup, according to the LORD'S command, Drink • ye all of this: and their oblation was a great loaf, (saith he) which was sufficient for all, and which custom the Grecians are said to keep even unto this day. Which thing also their Tolossanus, Belethus, and sundry others, testify.

And to add the famous testimony of Pope Innocent the third, In the primitive Church, (saith he) every day those who were present at the celebration of the Mass, were wont to communicate. And all the best learned do acknowledge, (saith their Cassander ) this to have been the ancient custom, of the Roman Chu • ch in particular: which custom how it hath ceased, is to be marveled, (saith their Hofmeisterus ) and it is to be endeavored, that this good custom, (saith he) may be restored to the Church.

CHAPTER XXI.

The Conclusion of this Treatise.

THus having demonstrate the Noveltie of Popery, and detected the same to be the latter sown Tares in the LORD'S Field; we see that the Antiquity whereof they so much brag, belongeth nowayes to them, more than the living child to the false mother: and if the Roman Church in these points formerly discovered, will needs still claim Antiquity at all, it is manifest, that no other can be yielded unto her, than that which was yielded to Judah, and Israel, by the Prophet Ezekiel, under the names of Aholah, and Aholibah, to wit, That she is old in her Adulteries, the sometime faithful City, (as speaketh I saiah) having become an Harlot: and, as says Lyrinensis in the same place, now being a filthy Borthel, of wicked and profane errors, where a sacred storehouse was before, of chaste and uncorrupted truth, CHRIST'S sheep-fold being p • sterd with disguysed Wolves: and (as it was objected to PAVLL concerning the Grecia • s ) these things being brought within the Temple, which have defiled the holy place.

As Elihu then said of himself, That he was but of yesterday, in comparison of Job's elder friends; even so may Popery justly in like-manner confess of her self, that she is but of yesterday, in respect of that eternal Gospel spoken of in the Revelation, and the Popish Church being the meretricious mother only, of such bastard births, like brats of Babel, as she may well father upon the broodie brain of vain man's invention, puffed up (as the Apostle speaketh) by his fleshly mind, but can never say with Jacob of such. These are the children which the LORD my GOD hath given me.

Let no man therefore marvel, that we have come out of Babel, as the LORD'S obedient people, lest we should partake of her sin • es, and so receive of her plagues; nor think that we have forsaken Rome, farther than she hath forsaken the truth, and her former estate, when she was once the faithful City: it being our duty (as saith Lyrinensis ) to receive true teachers with the Church; but not with false teachers in the Church, to desert the true faith of the Church, and embrace Novelties. For if any man follow him, (saith Ignatius ) who have departed form the truth, he shall never inherit the Kingdom of GOD: and he who departeth not from a teacher of lies, shall be condemned to Hell fire: for neither must we depart from them who are godly teachers, nor must we have fellowship with these who are wicked.

Let her therefore with Ephesus, return to her first love, renounce her Whoredomes, quite her Erroures, reject her Novel • ies, forsake her Idolatries, and from Babel, turn Beth • ll; else we solemnlie protest, that we would have cured Babel, but she would not: and as LYRIN • N • IS speaketh, That our care is hereby to reduce the seduced multitude of the woe • ld, stricken with the cruel tempest of repentiue Heresy, from new broached error, to the ancient faith; from the phrenesie of Noveltie, to their won • ed health; and from the blindness of former darkness, to the primitive light of most sacred Truth: that so, GOD may have 〈◊〉 ie; the Church, her luster; Satan, an over-throw; BABELL, a down-fall; the Saints may have joy; and Veritie, the victory.

AN APPENDIX To this Treatise Of the Noveltie of Popery: Clearlie showing next, The antiquity of the Protestant Religion.

H Aving thus singled out Popery, from the profession of true Christian Religion, as Chaff from the Corn, or Popple rather from the good Wheat; and having shown the Noveltie thereof, as of a disease which hath overtaken a body, which was sound and healthful at first, but like BABELL had need of cure at last; it will not be amiss to set down the points of the true Christian Religion, which is that only Auncient, Catholic, and Apostolic Faith, Which was once (saith S. IVDE) delyvered to the Saints, and which in all the positive points thereof, we at this day contend for and profess, and wherein also our very adversaries do not dissent from us.

Which thing doeth serve, 1. to show the great advantage that we have of them herein, to wit, that what are the positive points of our Religion, therein they agree with us, and cannot say but the same is the truth: but in all the former points of Popery, which they do profess, we justly disagree from them, because of the proven Noveltie thereof, and disagreement from the Word of GOD. Next, this shall serve to answer two ordinary and customable questions of theirs; to wit, 1. whereby they ask, where was our Religion before Luther? and

2. what became of the souls of our forefathers, who died before the reformation?

First, then, this Catholic antiquity of our doctrine, we shall prove, GOD willing, by the plain in • uction only of the positive points thereof, wherein (as is said) our very Adversaries the, Romanists themselves, do agree.

First, therefore, concerning the Scriptures, we say, according to Scripture, that they are the sure and safe rule of faith: and so saith Bellarmine with us: The Scripture is the rule of our faith, most sure, and most safe, (saith he.)

2. We say, that all doctrines of faith and manners, which are simply necessary for all men,, are plainly set down in Scripture: and so doeth Bellarmine profess, that as this was the doctrine of Augustine▪ so it is true of the doctrines of faith, (saith he) which are simply necessary for all men to salvation.

3. Next to the word, to come to the Sacraments, we say, that Baptism, and the LORD'S Supper, are the two proper Sacraments, instituted by CHRIST unto our salvation: and this Bellarmine also confesseth, saying, Of Baptism, and the LORD'S Supper; there is no question at all.

4. We say, that in the Lord's Supper, the body and blood of CHRIST is present, not only in a sign or figure, but truly and really; yet spiritually, and mysticallie: and so doeth Bellarmine confess, as Bernard teacheth in his sermon of S. Martin, where he saith, That in the Sacrament is ex • ibite unto us, the true substance of Christ's flesh; but yet spiritually, not carnallie (saith he.)

5. From the word and Sacraments to come to the Church, we say that the Rock whereon the same is built, is CHRIST: and so granteth Bellarmine, saying, No man doubteth, but Christ is that Rock.

6. As He is the Rock and Foundation, we say in like-manner, that He is the only Head and King of His Church: and so saith Bellarmine, Onelie Christ is the head of all the Churches, and all others under Him are not heads nor Princes thereof.

7. As He is only King, so is He the high Priest thereof, whose righteousness and sufferings, in our justification, is made ours; so that we may offer up the same unto the Father as ours, for the remission of our sins: and so saith Bellarmine, That Christ is called our righteousness, b • cause He hath satisfied the Father for us, and so gifteth unto us 〈◊〉 satisfaction, (saith he) and communicateth it to us, when He justifieth us, that it may be called our satisfaction and righteousness: and this way it is not absurd for any man to say, that Christ's righteousness and merits are imputed to us, (saith he) seeing they are so given and applied to us, as if we our selves had made satisfaction to GOD.

8, We say, that good works are necessary to salvation, as Bellarmine acknowledgeth, saying, Cal • in and Luther do teach, That good works are to be done, and in some sort are necessary, seeing they affirm, that it is not true faith, which bringeth not forth good works: and so say the Romanists, jumping herein with us.

9. Yet, notwithstanding that we affirm them to be necessary, we say, That to obtain salvation, it is the only safe way to put our whole confidence in the only mercy of GOD, and merits of CHRIST only: and so saith Bellarmine, For the vncertayntie of our own righteousness, and danger of vain glory, (saith he) it is safest to repose our whole confidence, in the only mercy and free favor of GOD.

10. Lyke-wise, for religious worship, we say, that the holy Trinity is to be so worshipped, and to GOD only we should pray, as the author and giver of all good things: and so saith Bellarmine, That this most divyne excellency is to be worshipped; and it is most evident, that GOD is to be prayed unto, (saith he) yea, GOD only, as the author of all good gifts.

11. We say, that after this lie • e t • ere is Heaven prepared for the godly who die in the LORD, and Hell fo the wicked who die not in the LORD: and so saith BELLARMINE, Calling the South, whereinto the tree is said to fall in ECCLESIASTES H • aven; and by the North, that Hell is understood.

12. Last of all, in a word; we believe the holy Trinity, and whole Articles of the Creed, which contain the whole sum of the Christian faith; so that here by the Antiquity of our doctrine and Religion, and in all the fore-named positive points thereof may be clea • lie seen, beside which what-so-ever doctrines of faith, since have been vented and invented in Pope • ie, as the l • tter supersemination of Tares, is branded with that Apostolical Anathema, and is to be rejected.

Therefore, for our part, we say with Vincentius Lyrinensis, Let that vessel of election (to wit, PAVLL) cry, and that teacher of the Nations, and that trumpet of the Apostles, that preacher of the World, and who had knowledge of the very Heavens: Let him (I say) cry, and cry over and over again, and unto all men, and ever, and every where let him by his letters proclaim, If any man shall teach any doctrine of faith which is new, let him be accursed.

AN ANSWERE, Then, 1. to that usual and customable Question, Whereby the Romanists ask us, where was our Religion before Luther?

HAving therefore, ininstanced the positive points of our doctrine, which are the very foundamentall points of Christian Religion, held ever, and maintained as truths, in the very bosom of the Roman Church even unto this day, as is clear by their former confessions, we see how easy it is to answer to their vulgar question, whereby they ask, where was our Religion before Luther?

Indeed as that woman described in the REVELATION, Thorow the fury and cruelty of that red Dragon, was driven for a • time into the Wilderness, (which the R • emistes themselves expone to be the true Churches lurking for a season in time of persecution) so this hath been the condition of the professoures of the truth, sundry times to be brought to a very few number, and by persecution made like-wise to lurk in the time of errou • es p • evayling: which we may see clearly in that time whereof S. IEROME speaketh, when the whole world groaned, and wondered, that it was turned Arian: and of which time Athanasius thus complaineth, What Church now doeth freely worship, (saith he) seeing if it be holy and true, it lieth under many dangers: and if there be in any place, faithful servants of CHRIST, (as there be) yet they are hid, like that great Prophet ELIAS? So that the profession of the Orthodox faith, (saith Stapleton ) was then but with a few, and those like-wise living in exyle.

As also, the very Romanists themselves give us to understand, that the same shall be the estate of the true Church, in the time of their pretended Antichrist, to wit, that then the true worship, (saith their Jesuit Pereriu • ) shall be only in private, and the whole Congregation of of the godly shall be hid, (saith Joachim Abbas. ) For so shall the Elect be wise unto themselves, that they shall not presume to practice openly, because that darkness shall prevail: and as the Rhemistes affirm, The external • ate of the Roman Church, and public intercourse of the saith • ull with it, is like to cease: and the communion of Christians with the fame shall be only in heart, (say they) and their worship in private.

There • ore, what was the estate of true Religion, and the pro • essoures thereof, in the time of Arianism prevailing, or to be • n the time of their pretended Antichrists prevailing, it were • ot absurd for us to say, that the • ame was the estate of true Religion, and professoures thereof, in • he time of the prevailing of Popery, which we count Antithristianisme.

But yet to come nearer them, in answering to this question, we say, that as it is easy to answer, fit were asked in like-manner, Where were GOD'S people before they came out of BABELL? by replying thus, that they were even in BABELL it self: even so our Religion, which consisteth in the main positive points forenamed, and wherein we agree, the same was in the bosom of the Roman Church it self, (as hath been shown) held by the Doctoures thereof, and preached and preserved by them, in the very time of errors greatest prevailing, the same being in their mouths as the uncorrupted text of the Law, and sound doctrine of the Jewish religion, (in many things conform thereto) was in the mouths of the Scrybes and Pharisees, who in that respect were said to sit in Moses Chair, and the people were commanded by our SAVIOR to hear them. But in so far as those Pharisees, (like the Romanists ) joined their own traditions to the Law of GOD, teaching them for doctrines, and put false Glosses upon the Law it self, in that respect our SAVIOR declared •• em to be blind guydes, and will •• d all men to beware of the leaven • f their false doctrine.

Agayne, if they ask in these • oyntes wheerein we disagree • nd oppose them, where was our • eligion before Luther? we an • were, that the same was pro •• ssed, taught, and maintained • y the Roman Church her self, • her purer integrity, and by the •• ncient Fathers, both in the • reeke and Latin Church: and • any of their own latter Do • ours, who lived many hun • reth years long before Lu •• er, as

1. That the Books of APORYPHA, are not Canoni • k • • cripture, not only doeth Atha • asius, Hilary, Ruffinus, and • amascen declare, b • t also S. • rome, and with him Lyra, telleth • s, That the whole Church in • hose times held so, long before • uther.

2. That all doctrines of faith • nd manners, necessary to salvation, are contained in Scripture, without unwritten traditions, Athanasius, and Augustine, with dyverse others have taught, long before Luther▪

3. That the Scripture is plain in all things necessary to salvation, and therefore should be read by the people, and nowayes withholden from them, Augustine, Chrysostom, Theodoret, with sundry others maintained this, long before Luther.

4. That the true Church, or number of Orthodox professors, hath been redacted sometimes to a very few, who have been made to lurk for a time, because of cruel persecution, S. Jerome, Ambrose, and Athanasius, have demonstrate, long before Luther.

5. That the Bishop of Rom • may err, and hath erred, th • sixth general Council held at Constantinople, of 289. Bishops, an • the seventh general Council • assembled at Nice, declared thi • in the person of Honoriu • , wit • sundry latter Roman Doctoures, long before Luther.

6. That the Bishop of Rome had no supremacy over the whole Church, as Universal Bishop thereof, nor yet an • e other, S. Cyprian, and their own Pope G • egorie the first, hath at length maintained, long before Luther.

7. That public Prayers, or any other divyne Service in the Church, should not be said in a tongue unknown to the people, (beside S. PAVLL) Ambrose, Chrysostom, Seduliu • , and Haymo, taught clearly, long before Luther.

8. That GOD only is to be prayed unto, and neither Saint nor Angel, Ignatiu • , Martyr, Ori • gen, and others delyvered, long before Luther.

9. That no Images are to be any ways worshipped, the Council of Eliberis, Augustine, and Pope Gregory himself, with dyverse others declared, long before Luther.

10. That no Relics of Saints or Martyrs, are to be adored, S. Cyril and Jerome did teach, long before Luther.

11. Agaynst free-will, or the indifferency thereof in the estate of corruption, either to good or evil, the Council of Orange opposed it self, with Augustine, Prosper, and Bernard, and dyverse others, long before Luther.

12. That we are not justified before GOD by our own works, or inherent righteousness, Ambrose, Bernard, and many moe maintained, long before Luther.

13. That none is able in this life to keep GOD'S Law perfectly, let be to supererogate, Lactaentius, Firmianus, Jerome, and sundry others have testified, long before Luther.

14. That no man is able by his own works, to merit eternal life, S. Basel, Augustine, Bernard, and many moe have clearly demonstrate, long before Luther.

15. That there is no Purgatory, or place, where the souls of the godly go unto after this life, but only Heaven, Cyril, Gregory, Nazianzen, and dyverse others have taught us, long before Luther.

16. Agaynst the absolute necessity of the Baptism of Infants, Augustine, Bernard, and others have instructed us, long before Luther.

17. That there is no Transubstantiation in the Sacrament of the LORD'S Supper, Irenaeus, Theodoret, Pope Gelasius, Bertram, and sundry others have clearly declared, long before Luther.

18. That the Cup should not be withholden from the people, Ignatius, Justin Martyr, and Chrysostom taught, and as the Council of Constance granteth, the primitive Church practiced; yea, as Cassander showeth us, the whole Roman Church maintained and practiced, for the space of a thousand years, long before Luther▪

19. That in the Mass, there is no proper prop • tiatorie sacrifice for the quick and the dead, Chrysostom, Eusebius, Ambrose, with many others, even of their own latter Doctoures, as Lombard, and Aquinas, have taught us, long before Luther.

And if they inquyre f • rder, of any people, before Luther, who professed as we do, and opposed these doctrines of Popery, which we this day oppose? we name to them the Waldenses, (as they term them) of whom their own Raynerus testifieth, That there were in every country of them, and that they lived righteouslie, and believed all things aright concerning GOD, and held all the Articles contained in the Creed; only that they spake against the Church of Rome, to wit, her corruptions: the particulars where-of, their own Thuanu • declareth to be these, That they spake against Purgatory, the Sacrifice of the Mass, the worshipping of Sayncts, and Soul-Masses, &c. And therefore, against whom Innocent the third, caused preach a Crusado everywhere for their extirpation, as their own Charter Monk, the Author of Fasciculu • Temporum, doeth testify.

And though they would say, that yet these doctrines of ours, wherein we oppose them, and they dissent from us, were not generally received, not had a perpetual succession of Pastors professing the same ever expressly, and from the beginning, we may justly answer, that this was because these doctrines of Popery, which they now maintain, like the Tares, did not peep out at first after their sowing, nor were they received in the Western Church generally to be believed, till of latter times, (as hath been already proven, in the detection of the Noveltie of the whole points of Popery) more than the Pharisees leaven and traditions, which our SAVIOR opposed, were in the Jews Synagogue.

As like-wise themselves clearly confess, That the present Roman Church, hath at this day received some doctrines of faith, which she held not of old, (as Stapleton, and others with him declare) and for which, not-withstanding they cannot assign, a perpetual succession of Pastors, at all times professing the same.

AN ANSWERE, To that other common and customable Question of the Romanists, Whereby they ask, what became of the souls of all our Predecessoures, who died in the time of Popery, before the Reformation?

W Herevnto it may be answered, that in Paganism • indeed there was nothing could save, nor no word of grace, but in the most ignorant and corrupt time of Popery, there was ever so much light and knowledge to be had of the mystery of redemption, and principles of faith, like good Golde mixed with dross, and good Seed, though growing amongst Tares; that who-so-ever of our forefathers, did adjoin themselves to the common ensign of the Christian name, and had the knowledge of the common Articles of faith, (in the unity whereof all do agree, and upon the sole profession whereof, admission hath ev • r been by Baptism into the Church of CHRIST,) and with this mean measure of saving and sound knowledge, whosoever joined an holy and righteous life, and specially died relying only for salvation on the merits of CHRIST, (as almost all did) these (I say) in a safe and holy simplicity, contenting themselves in those times, with the former measure of knowledge, and being ignorant of the many errors of Popery, which make up the mystery of iniquity, died (we hope charitablie) under the mercy of GOD, and are saved eternally.

Neither was it to be accounted a small happiness to them, that that by that invincible ignorance wherein they were detained, wanting the means of farther knowledge, and which was then counted the mother of devotion, they were fred from the guiltiness of these errors, which other ways might have proven so prejudicial to their souls, so that their sober simplicity, contenting themselves with the common principles of Christian Religion, and not suffered to dy • e into the bottom of such mysteries, (as are indeed the deepness of Satan) was to them a happy sort of ignorance, like Adams, not knowing of evil in his estate of Innocence, which thereafter he too well knew.

But as for them who now live in the time of the light of the Gospel, when these foggy mists are dispelled, which arose before out of the bottomless pit, and obscured both Sun and Air; that is, (as saith their Valentia ) when some doctrines of faith were buried in darkness & overwhelmed as it were there-with, by error, malice, or negligence of men: such men (I say) who in so clear Sun-shine, will yet remain in willful error and ignorance, refusing to hear GOD'S Word, the ordinary mean of knowledge and conversion, upon all such is our Savior's speech spoken of the Jews, verified, If I had not come and spoken unto them, they should not have had sin: and therefore, as it is said, This shall be their just condemnation, that light is come unto the world, but they have loved darkness rather than the light. The like whereof can neither be said of those who then lived in the time of prevailing Popery, nor of such as live in these places now where the cruelty of inquisition, and Popery as yet only dominiereth, the estate of such being only, the want of the means of the knowledge of the truth; but the error of the other being a perverse disposition, that they will not hearken to instruction, nor embrace the truth.

Of both which sortes, (saith S. Cyprian ) If any of our Elders have not observed these things, • yther through ignorance or simplicity, nor have held that which our LORD hath, both by His example and doctrine taught us, the LORD may pardon (saith he) the simplicity of such men: but we cannot be pardoned at all, who being now admonished, and instructed by the LORD, yet reject these admonitions and instruction▪ of His: the first sort being only like those who followed Absalom, ignorantly in his rebellion against DAVID his father, and therefore as being excusable, are said in holy writ, to have done this in the simplicity of their heart; whereas the other are like the complotters with him, and treasonable adhearers to him, even to the ende.