THE novelty OF popery, Discovered and chiefly proven by Romanists out of themselves.  IER. 6. 16. Ask for the old paths, where is the good way, and walk therein. TERT. L. 2. CONT. Martion. Omnino res Christiana sancta antiquitate constat, nec ruinosa rectiùs reparabitur, quàm si ad originem reducatur. 
By William Guild, D. D. and Preacher of God's word.  
ABERDENE, Printed by James BROWN, 1656.   

TO The worshipful, and worthy of all respect, DAVID WILKIE Dean of gilled of Edinburgh.  
Worshipful Sir,  
THere are two remarkable points of policy which are used by the enemies of the truth the Papists, for bearing down the same, and for upholding the Dagon & Diana of their idolatrous worship. The first is, the claim of venerable. antiquity, to be only on their, side, being herein like the Gibeonites, who tho they dwelled near hand, yet pretended that they were come from a far, or like the Pharisees, who deryved the leaven of their new and corrupt doctrine from the very chair of Moses itself.  
The second is, the imputation of novelty to us, and laying that foul aspersion on the fair face of truth and of our profession, as (tho like Elihues' confession of himself Job, 32. 6.) the same were but young and of yesterday, but theirs (like jobs other friends) w●r only old or ancient, which imputation indeed is no new trick of enemies to the truth, seeing we see the same aspersion cast on our Saviours and his Apostles doctrine, Act 17. 19 and whereby also pagan's laboured to make the Christian religion at first odious to the world.  
But we are content to be tried by antiquity, the old way (as Ieremie●●eakes 6. 16.) being the only good way, and (as Tertullian sayeth cap. 4. ad praxeam) That, that only is truth which is first and most ancient, as that was the good seed only which was first sown in the Master's field, it being tares only which were sown later by the envious enemy.  
Therefore we must distinguish between antiquity of truth, which is like the Legitime, & first borne, & between antiquity of error, which is later and of a bastard brood, which made our Saviour to oppose to this, Math. 5. (it was said of old.) this other speech of his (but from the beginning it was not so) by which sort also of primitive antiquity Jerusalem was sometimes a faithful city (as Isaiah calleth her, 1. 21.) but afterwards by the other sort became a Harlot, & as Ezekiel also speaketh 23. 43. waxed old in her adulteries: even as Rome in like manner was first famous for her faith throughout the world, by holding the antiquity of truth. But thereafter like Jerusalem making defection to error and idolatry▪ she hath in likemamner played the Harlot, & waxed old in her Adulteries. Whose followers (as Demetrius cried up their great Diana of Ephesus, or the Jews, the Temple of the Lord.) so, tho they in like manner cry up the holy Roman Church, Mother and Mistress of all other, yet justly we may reply, as is said of her, Revel. 17. 5. That she is a mother indeed, but the Mother of harlots and abominations of the earth, and so, old indeed, but (as Ezekiel speaketh) old in adulteries, and who because of the multitude of her whoredoms (as the Prophet Nahum speaketh 3. 4.) is the Mistress of witchcrafts, whose skirts the Lord hath discovered upon her face, and will more and more show the Nations her nakedness, and the kingdoms her shame, who at last shall hate the Whore, (as Revel. 17. 16.) make her dosolate, eat her flesh, and burn her with fire, for strong is the Lord who judgeth her.  
Howsoever therefore they upbraid us with novelty, who are of that Apostaticke Church of Rome, and synagogue of Antichrist, yet it shall b●e seen (God willing) by this ensueing Treatise. That 〈◊〉 Potiphar's wife was only guilty of that foul aspersion, wherewith she accused innocent Joseph: so that they in like manner are only guilty of that aspersion of novelty, which they impute to us and to our profession, and that their doctrine is neither that first sown seed in the Lord's field by his Apostles, whereanent Paul sayeth Gal. 1. 8. If an angel from heaven should ●each any thing beside that which we have taught, let him be accu●sed, nor yet consonant thereunto, but altogether disagreeable and dissonant therefra, and like the supersemination & mixture of the tares by the envious enemy in the Lord's field.  
Which pains I have Dedicate to you (Sir) as a prime lover of the truth, and promover of learning, to whom by Divine providenoe as the patronage of six Bursers of philosophy in the university of saint Andrew's & Leonardin college thereof now belongeth, founded by that worthy and never to be forgotten principal thereof Master ROBERT WILKIE of happy memory. So your godly care and conscientious managing thereof, with your love to that place, which oweth so much to you and to your surname, hath moved me in this barren age of encouragements to virtue and learning, to single you out as fittest and most worthy to whom my pen and pains may contribute their best respects, the increase of whose prosperity and happiness every way, I shall ever wish who am  
Sir, Yours most affectionately devoted. William Guild.   
The novelty Of popery.  

CHAPTER I.  
That the most ancient Religion, is only true and Catholic.  
THERE can be no better direction in matter of Religion, than that of the Prophet, saying, 
Ierm. 6. 16  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 pravity, than that of our saviour's, 
Math 19 8.  from the beginning, it was not so. Or can there be a surer preservative against the seduction of those who speak lies in hypocrisy, than that which is set down by the Apostle S. Jude: to wit, 
Jude 3. 4.  earnestly to contend for that faith which was once delivered 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, 
Ephes. ●, 20.  and Prophets; Jesus CHRIST himself being the cornerstone.  
Therefore, as it was Paul's Protestation to the CORINTHIANS. 
1 Cor. 11. 23  That what he received of the LORD, that only he delivered unto them; So it was his precept to Timothy, and Titus, To hold fast that form of sound doctrine, 
2 Tim. 1. 13. Titus 1. 9  and word of faith, which they had been taught, and had heard of him.  
It was the primitive Churche● practice in like-manner, next to these apostolical times, (as witnesseth Lyrinensis) not to deliver their own inventions to posterity; 
Vinc. Lyrin. adversus here●.  but to hold fast only that which they received from their predecessors: so that as any one more flourished in Religion (sayeth he,) the more he withstood 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 therefraes, or adding any thing thereto, (sayeth 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 engine, but the bread of heavenly doctrine; which is not of private usurpation, but of public delivery or tradition, 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 tho 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 church's knowledge, that the growth there-of should be in the same doctrine of faith, already delivered, 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, 
Gal. 1. 8.  or an angel from Heaven, preach unto you ({non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}) beside that which we have preached, let him be accursed. So that it did not suffice, (sayeth Lyri●ensis) for keeping sound that doctrine of faith, which was once delivered, to make mention of man, although 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 explaineth thus, If we or an angel from Heaven, preach unto you any thing concerning faith and life, besides that which ye have received in the legal, and Evangelical Scriptures, (sayeth 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 warrant of holy Scripture, which they have left behind them: which made Tertull●an to say, 
Tertul. de prescript. adv. hereticos c 6.  doubtless that is to be held (sayeth 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 whatsoever, 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 sayeth the forenamed Vincentius Lyrinensis. In the Catholic Church a special care must be had, that we hold that which was ever, every where, and by all believed: so that, that Doctrine which is deficient in the very first point, to wit, the universality of time, and was not semper, or ever in GOD'S Church; but whereof it may be said, as our Saviour sayeth 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 curiosity, (sayeth the same Father,) can not contain itself within the chaste limits of sacred and uncorrupt antiquity.   

CHAPT. II.  
The novelty of popery, instanced in 14 particular points of erroneous Doctrine.  
THis challenge, then, of novelty, 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 ditty, the novelty where-of severally 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.  

The points are these that follow.  
THat beside Scripture, there are sundry doctrinal unwritten traditions, 
Concil. Trid. S●ss. 4▪  which men are bound no less to reverence and believe, than GOD'S written Word, and as Articles of faith; under pain of damnation.  
That people should not be permitted to read the holy Scriptures.  
That beside CHRIST, the Church is also built upon the Bishop of Rome, 
Bel. l. 1. de Rom. pont. c. 10.  as S. Peter's successor: so that he is both the foundation and head there-of, as universal Bishop.  
That by virtue of the same prerogative, 
Bel. l. 4. de rō. pont. c. 22. 〈…〉  he is over and above all the members there-of, even in temporal things.  
That Prayer in the Church, should or may be in an unknown Tongue.  
That beside prayer to GOD, we may lawfully likewise pray, 
Cō●il. Trid. Sess● 9  both to saints and Angels  
That beside the worshipping of GOD, we may also worship Images, relics, and such like, 
ibidem.  with a Religious Adoration.  
That beside CHRIST'S meriting, 
Concil. Trid. Sess. 6 Rhem in ●eb. 6. 10.  our good works are also meritorious causes of the kingdom of Heaven: so that GOD were unjust, if for their condignity he bestowed not the same upon us.  
That beside Hell and Heaven, there is a third place also after death, 
Concil. Trid. Sess. ●  for the souls in purgatory.  
That beside CHRIST'S satisfaction, 
Concil. Trid. Sess. vl●.  there are also satisfactions of the saints; whereof with the sufferings of CHRIST, is made up the church's Treasure of indulgences.  
That beside baptism and the LORD'S Supper, 
Concil. Trid. Sess. 7  there are also five other sacraments of the gospel, properly so called.  
That the body and Blood of CHRIST, 
Concil. Trid. Sess. 3 sub Julio 3.  is not only truly and really present in the Sacrament of the Supper, but likewise that the very visible Elements, are transubstantiate into the very substance of Christ's body and Blood.  
That the Cup in the Communion should not be permitted, 
Concil. Trid. Sess. 5 41.  or given to the people.  
That beside CHRIST'S Sacrifice of himself once upon the cross forever, there is also a daily, proper, propitiatory, and real sacrificing of Him upon the Altar, for the quick and the dead: and this is the sacrifice of the mass.    

CHAPT. III.  
Of the novelty, then, first, of the doctrine of unwritten traditions, whereon the main body of popery is built altogether.  
THE first urgers, then, of unwritten Traditions in the Christian Church, we find to have been some heretics, 
Iren. Lib. 3 Cap. 2  who arose in Ireneus 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 ambiguously set down, and that the truth can not be found out of them, by those who knoweth not Tradition, which was not delivered 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 Armour 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 likewise into the accusation of the Scriptures; that they are not rightly translated by us, and are not of sufficient authority of themselves: without the church's declaration, that they are also ambiguous and obscure, and that the truth in all points of Doctrine can not be had out of them, 
1 Cor. 2. 6. Bel. l. 4. de vorbo ●. 8.  without unwritten Tradition, bringing also for the maintaining thereof, this same place of Scripture, adduced by these ancient heretics.  
The same doth Tertu●●ian likewise testify of the heretics in his time, 
T●rtal l. de prescript. adv. ●●ret. c. 25.  who would not grant (sayeth 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, 
Bel. l. 4 de ●●rbo c. 11.  by unwritten Tradition: for which cause the Apostle sayeth to Timothy, O Timothy, keep that which was committed to thee.  
The Author also of that book, de Vnitate Ecclesie, 
Lib. de unitate Eccles in Tom. 1●.  (thought to be Waltram Bishop of Na●●●rg) showeth, that this ●aven sp●ed most and prevailed in the Roman Church, w●en the papacy came to an height in Hildibrandes time, about the year 1072, 
script. germane a M. fr●hero Edit. p. 233. et 228  by the monastical sort of that age; of whom he (Being living in that same age) sayeth, That despising these doctrines that are of GOD, (to wit, in holy Scripture) they affect other doctrines, (sayeth 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 (sayeth he) the customs of the traditions of men.  
And which thing was so far contrary to the ancient custom, used at first in Monasteries, 
Duarenus de sacris Ecclesiae minis● l● 1. c. 20.  that their own Duarenus testifieth, they were nothing else but Seminaries of divinity, wherein they studied (sayeth 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 likewise that venerable Beda testifieth, 
Beda l. 3. Hist. Eccles. Angli ●. 4.  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 (sayeth 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, 
Charroneus verit. 3. c. 4. Hosius c. 9 ●. conf●ss.  and the far greater part of the gospel is come to us by unwritten tradition, (as sayeth Hosi●s,) of which sort Petrus à Soto granteth these to be, to wit, the sacrifice of the mass, invocation of saints, the Pope's supremacy, Prayers for the Dead, the five sacraments, beside baptism and the LORD'S Supper. 
Canisius catec●● c. 5. Lind●●nus l. 4. panopo c. 100 Luke 1 4. 2. Pet. 1. 19  whereunto 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 warrant, are not only beside, but also plainly contrary to the written word, by their own confession: and so can not be but the latter swoon Popple in the Lord's Field.  
BELLARMINE in his fourth book of the Word of God, 
Bell. l. 4. de verbo c 11.§ ●ctavo  professeth in the name of all Romanists, saying, That such traditions as are repugnant to Scripture, we never do defend, (Saith he,) seeing therefore he renounceth such, and abdicateth them both from his profession, and patrociny. Let us inquire concerning some points of popery, (by their own confession,) whether they be Babel's 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 Cajetane 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,) 
Bishop Montanus, in 1. Cor. 14.  although 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.  
Again, we know that the prohibition of people to read the Scriptures, is a doctrine and practice of popery; having no warrant, but the church's tradition: but if it be asked, whether this be agreeable to Scripture, or no, and especially to COLOSS. 
Espen. in Titum ●. 2.  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, (sayeth he) that of old the use of the Scriptures was permitted to the people. Therefore sayeth the Jesuit Azorius, 
Azor. instit. moral l. 8. c. 26. 〈◊〉 28.  we confess that in S. Jerome, and Chrysostom's times, the Laicke people were exercised in reading of the Scriptures, because they were written in these Languages which they did vnderst●d, 
Alf●s. à Castro verbo Scriptura, Agrippa, de van. sci. Cap. 100  and so sayeth also their Alfonsus à Castro, Agrippa, and others.  
likewise we know, 
Bell. l. 2. de Reli. que c. 8.  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 warrant, 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 Bellarmin● confesseth, 
Abul●sis in Deut. 4. q. 5. Durand. in 3. Dist. 9 q. ●. Peres● de  Abulensis to be, Durand, and Perésius, 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 although 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 old or New Testament to make any such; 
Trad. Part. 3. de Imag● vasq. l. 2. de ●dor. c 3. disp 4. num 74▪  yet the Church taught (forsooth) by the holy Ghost, (sayeth 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 transgress GOD'S express command in Scripture, by his inspiration.  
Moreover, we know that the giving of the Communion to the people, under one kind only, is a doctrine and practice of popery, having no warrant 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, 
Concil. Constance S●ss. ●3.  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 sayeth the council, Albeit CHRIST after Supper did institute this venerable Sacrament, and gave it to His Disciples under both kinds of bread & wine: As also, tho in like-manner this Sacrament was received by the faithful under both kyndes, 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 laics under one kind only. Where we see that the Church of Rome thinketh herself wiser, and more provident in foreseeing of dangers, than CHRIST, His Apostles, and the primitive Church was, and that like the Pharisees and scribes 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 unjustly urged to be believed, upon danger of salvation.  
Cardinal Bellarmine, 
Bell. l. 4. de verbo c. 11. §. his not●tis.  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, (sayeth he) unto their salvation: But what they preached so to all, that also they wrote, and left registrate in Scripture: 
ibidem.  for so sayeth Bellarmsne in like-manner, I affirm, that all these things were written by the Apostles, (sayeth he) which are necessary for all men, and which they public 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, 
Act. 20. 27  I a●gue, What the Apostles did preach unto all, as necessary and profitable unto salvation, 
l. Cor. 25. 2.  and which S. Paul 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. 
Aug● l. 3. cont. petil. c 6. So Basil summa moral 72 c. 1  wherhfore sayeth 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 sayeth their Aquinas, It is to be affirmed, that no other thing ought to be preached, 
Aquinas in Gal. 1  but that only which is contained in the gospels, and Epistles, and in the holy Scripture, plainly or more obscurely.  
Whosoever then teacheth for doctrines of faith, any unwritten traditions, neither contained in holy Scripture plainly nor obscurely, 
Canu● Loc. Theol. c. 3. fund. 3.  (as Canus 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 novelty, 
Gal. 1. 8.  a sour of Tares in the LORD'S Field, and wilfully to incur that apostolical Anathema.   

CHAPTER VI.  
Of the novelty, 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, 
Espen●●●us in Ti●. 2  Espenceus by name, whereby he witnesseth, That this withholding 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 nowadays: his words then are these, It is manifest (sayeth 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, 
Chrysost. Hom. 9 in Epist. ad Coloss.  was permitted to people.  
Whence it was that Chrysostom in his time, did vehemently urge the same upon his auditors, saying, I beseech you all that are laics, that ye get Bibles to yourselves, the medicine of the soul: and if ye will not get more, get to yourselves the New Testament at least. And again, he sayeth, 
Hom. 10. in Johan ●●m.  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 gospels, which before ye come to these Sermons, ye have amongst your hands at home, and that ye would frequently 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 heare●s; to wit, that he should need the less labour 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 soul's 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, (sayeth 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 any thing that is therein.  
Which thing made the I●suit Azortus to say, 
Azor. instit▪ moral l. 8. c. 28. et 26.  we confess, that in the times of Jerome, and Chrysostom, (which was 400 years, and above, after CHRIST) that the laics were exercised in reading of the Scripture, because they were written in these Languages, (sayeth he) which they did understand.  
Wherefore also did Theodoret affirm, 
Theod de cur Gra●●● aff●ct. l. 5. f. 51.  (in the 500 year of God) that the Hebrew Text of the old Testament, was not only translated into the Greek tongue, for the Grecians to read and understand, 
See also Bel. l. 2 de 〈◊〉 c. 16 & vera igitur sententia.  but also into the Latin, Egyptian, Persian, Armenian, Scythian, and Sauromatican; and that I may speak it in one word, (sayeth he) the Scriptures are translated into all Languages, which at this day any country whatsoever useth to speak: whereby it cometh to pass, that ●verie where you may see, that these doctrines of faith which we hold, (sayeth he) are not only familiarly known by these who are churchmen, & teachers of the people, but likewise by very shoemakers, smiths, Weavers, and all such like craftsmen: yea, by all our Women, and not these only who be learned, (if any such bee) 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, (sayeth he) understand well these things, but likewise the husbandmen: so that you shall find diggers of Ground, herdsmen, 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 Britain practise within this I'll, in the 700 year of GOD, Venerable Bed●, 
Beda lib. 3. E●cl. Hist. Aug. c. 5.  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 laics, were diligently exercised in reading of the Scriptures, or learning psalms by heart. For which end also Cornelius Agr●ppa reporteth, 
Agrip pa de vanit sci. c. 100  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: notwithstanding 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●.  

The Spanish Prohibition, of having the Bible in any vulgar tongue, or any ways to read the same, set forth by Don Bernardo de Sandonal, i. rozas, Cardinal of S. Anasia, Archbishop of Toledo, Primate of Spain, and Inquisitor general.  
COmo la experiencia aya ensenado que de permiter se la sagrada biblia en lengua vulgar, 
In judice expurg. hispan excus. Madriti. 1612. regl●. 4.  se sign, por la temeridad de los hombres, mas damno que pronecho, se prohibe la biblia con todas sus partes, impressa, o de mano en qualquier lengua vulgar, i. assi mismo los sumarios, i compendios, aunque scene historiales, de la misma Biblia, o libros de la sagrada escritura, escritos en qualquier idioma, o lengua vulgar.   

The same in English.  
SEeing it is manifest by experience, if the holy Bible be permitted in the vulgar tongue, that thorough the temerity of men, more hurt than profit will arise: therefore the Bible is prohibit with all the parts thereof, whether printed or written, in whatsoever vulgar tongue it be, as also all summaries or compends, although they be historical only of the said Bible, or books of holy Scripture, in whatsoever vulgar tongue or language the same be any wise written.    

CHAPT. VII.  
The Novelty of the Pope's supremacy, and first, The novelty of the stile of universal Bishop, where-by he claimeth the same.  
THis point of Pap●●l supremacy, (the loftiest tower of ●abels proud building.) Boneface the eight declared to be of such consequence, as all Christians are bound to be subject thereto, 
Extra wag. comm●n. lib. 1. Tit. 8. c. 1. de major et ob.. Bell. l. 2. d● pont. Rom. ●. 31.  and b●lieue the same, under pain of damnation, saying, moreover 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 inquire we shall find.  
The first who ever 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, 
Cusan concord Eccles lib. 2. c. 34. Greg. Lib. 4. Epist. 38.  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 sayeth, one to mount above others to such an height of singularity, as that he would be under none, but he alone would be abo●e all: 
Lib 4 Epist. 36. et Lib. 6. Epist. 30.  and which style he challengeth expressly of novelty, calling it novum nomen & nova presumptio.  
And lest this should have been thought a novelty, 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, 
Lib. 9 Epist. 32.  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, 
Lib. 4 Epist. 36.  he sayeth, None of my predecessors would ever consent to use such a prophanetitle, no, not Peter himself the first alleged founder of that Sea, who although he was the chief of the Apostles, and according to his apostolical place, had the care of the whole Churches committed to him, 
2. Cor 11. 28  (as Paul also professeth) yet notwithstanding, (sayeth he) he is not called the universal Apostle.  
And as he witnesseth this of his predecessors, 
Lib. 4 Epist. 36.  so he showeth, that this title was offered to himself, and yet he would noways accept of the same: therefore he sayeth to Eul●gius, Bishop of Alexandria, and Anastaciu●, Bishop of Antioch, Seeing we would not in any case accept any such honour, (sayeth he) being offered unto us, consider how shameful a thing it is, for any man violently to usurp the same: wherefore let not your holiness in your writings, ever style any man who-so-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, 
Lib. ● indict ● Epist 30.  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, 
Lib. 4 Epist. 38.  saying to John of Constantinople, Who else, I pray thee, by such a wicked title is set before thee to imitate, but he who despising the Legions of Angels, who were in one society joined with him, attempted to mount above them to such a height of singularity, that he would be under none, (sayeth 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 
* Note that he calleth all Bishops, Bishops of the Vaive● Call Church, but will have none call●d universal Bishop: this being the difference, (as their ow●●Salm●ron sh●w●t●) that the one hath a care of 〈◊〉 good of the whole Church, & vult om●ibus prodesse, the other will be above the whole Church, & folus omnibus preesse. Salm●●on Tom. 12. Tract. 63.  Bishops of the Catholic Church, b●t the stars of Heaven?  
Moreover, he declareth this style to be plain Antichristian, and consequently clearly guilty of novelty: for (sayeth 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 forerunner of Antichrist, who by pride extolleth himself above all others. And therefore being Antichristian, the same Gregory telleth, 
Greg. Lib. 6 Epist. 30. l. 4 Epist. 39  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 shipwreck there of, (sayeth he?) Which thing made Cardinal Cusanus, 
Cusa●us cō●●rd cathol l. 2. c. 13. in fine.  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 sound the vigour and str●●gth of holy counsels, not on the Pope, but upon the consent of all, because in so doing we defend the truth, (sayeth he) and reserve unto every one their own honour, hereby we reverence the Pope a-right.  
The cause likewise, why the primitive and godly Bishops of Rome, never claimed any such supremacy, quasi Episcopi vrbis potius quam orbis, (sayeth their own Duaren) and would never use or assume, 
Roffen cont. Lu. ther Veritas 8.  (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, (sayeth he) which saith, Except that ye be converted, and become as these little ones, ye can not enter into the kingdom of Heaven. Wherefore they had a care to debar from them these glorious titles, (sayeth he) whereon the very lightest occasion of pride might arise. Insinuating thereby evidently, not only the latter novelty 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 predecessors, 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 Pope's supremacy itself, and first, over the whole clergy in matters ecclesiastical.  
THE novelty of papal supremacy itself, (Employed in the forenamed 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 sayeth, That the more ancient and holiest Bishops of Rome, being content with their own Sea and Church, did leave to other Bishops, the free government 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 Lords and Kings, they made no doubt to do all things at their pleasure, (say●th he) and to ascribe to themselves the government of the whole Church.  
He who was afterward one of their own Popes, 
Aeneus Silvius, after Pius. 2 Martino Maer. Epist. 227.  likewise testifieth, saying, Before the council of Nice, every one 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 government of the Church, four patriarchs, all of alike jurisdiction, and the Bishop of Rome amongst them as one, having only the primacy of place, for the dignity of the city, and imperial seat therein; 
Concil, Chalced. Act. 16.  as is evident out of their own writers, and especially out of that Famous council of Chalcedon, consisting of 430 Bishops, whose mind was (sayeth Bellarmine) that the Church of Rome had therefore the first place, 
Bell. l. 2. de pont. c. 17. & alterum  because that city was the Seat of the empire.  
But thereafter, saith their own Cardinal Cusanus, 
Cusa lib. 2. concord cathol c. 12.  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 (sayeth he) and allowance, which was only within his own Western patriarchy.  
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, 
Anno 657.  magna cum contentione, or with great opposition in the very hatching: for,  
How far contrary this was (as Gregory himself sayeth) to the Evangelical ordinance and decrees of counsels, 
Greg. lib. 4. Epist. 32.  let the Canons of the first four general counsels testify, 
Lib. 1. Epist. 24.  which four their canonised 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 sixt 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, 
Cusa lib. 2. concord cath. c. 12.  (setting down the meaning of Parilis Mos, used by the council) sayeth, As the Bishop of Rome, hath power over all his own Bishops, so likewise the Bishop of Alexandria, hath the same privilege of power throughout all Egypt. Which limitation of every one's proper power within their own precincts, is called {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, or the ancient custom amongst Bishops before: therefore sayeth the Canon, concerning Antioch, Let Antioch also and other provinces, keep their ancient 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, than her universal claimed supremacy, now over all other Churches, as Mistress, and Mother over them, is noways the ancient faith, nor profession of the Catholic Church: but an ambitious usurpation, and a mere novelty.  
The next general council, whose sacred Canons militate against the novelty of papal supremacy, is that Famous council of Constantinople, consisting of 150 Bishops, and held in Anno 380; 
Bell. Pr●f. de Rom. Pon●.  which (as Bellarmine confesseth) withstood altogether any such supremacy: the fift 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, 
Apud binium Tom. 2. Act Concil. Eph. app. 1 c. 4. p. 768.  that giveth evidence of Rome's Innovation herein, is that Famous council of Ephesus, of 200 Bishops, celebrate in Anno 434; resolutely 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 novelty of this papal usurped supremacy, is that of the Famous and fourth council of Chalcedon, of 430 Bishops, and held Anno 451; decreeing peremptorily, 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 council, and the Act thereof, so galleth the romaenistes, that forgetting all pretended reverence to antiquity, and authority of ancient counsels, Bellarmine spareth not to impute to these godly Bishops, 
Bell. praef. de●  fraud and deceat, saying, They decreed this indeed, 
Rom. Po●t.  but not (Saith he) without fraud and guile. Which (as sayeth 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 stoutly, and decreeing so piously, against ani● such novelty, of the new Roman hierarchy?   

CHAPT. ix..  
The Novelty of the Pope's supremacy, which he claimeth over Princes, as well as Prelates, and in things temporal.  
Herein, 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. l. 1. de 〈◊〉. c 13. §. 4a. r●tio.  Bell●●mine himself will instruct us, speaking of that time, which was many hundreth years after the Apostles, saying, At that time, al●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, (sayeth 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, 
Cusa cō●ord Cat●▪ lib. 2●●●●5.  That the eight first general counsels, were convocate by the Emperors, and no ways by the Popes: in so much, that Pope Leo, with much intreat●e desired to Theodosius, that a council might be celebrate in Italy, and ye could not obtain it.  
Gregorie●yke-wyse the great, every where in his Epistles to the Emperor Mauritius, styleth him his supreme Lord & sovereign: and writing unto him concerning his imperial command, that he should cause publish a certain Law, 
Greg. ●ib. 2 Epist. 61.  which Gregory thought unjust, he sayeth, 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 noways agreeable to the Law of almighty GOD, behold, I have by my letter signified the same to my most excelle●t Lord: therefore 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 doth Agatho the first, 
Apud, Bin●ū. Tom. 3. Act, 4. in oecum Concil. 6. sub Agathone. Ep, 1. apud. Bin●ū t●m. 3  profesie his subjection to the Emperor, supplicating in th●se words, Bowing humbly the knees of the mind, we entreat your royal clemency. Wherewith also Adrian the first, joineth the prostration of the body, saying, Prost●ate upon the ground, and ●alling down grooflingings 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 hundreth 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 enthrone or dethrone them, at their pleasure, 
Bell. I. 5. de p●ont. c. 8.  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, 
Bell. I. 5. de pont. 6. 4. et 7. §. q●od si  heretical, or Apostate Emperors, Bellarmine himself clearly acknowledgeth.  
The particular time then, when the novelty of this usurpation began to peep out, their own Charter monk, author of that book entitled, 
Fasc. temp. in vita Bonif. 2.  Fascic●lus temporum, telleth us, That it was in the days of Boniface the second, Anno 523; for, remark, (sayeth 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, 
Otho lib. 20. Ch●ō. c. 35.  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 novelty began not to be practised. Therefore sayeth their own Barclay, 
Barclaius cont. Monarchoma chos l. 6▪ c▪ 26  For the space of a thousand years and more, although 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 writers in these times are found, (sayeth he) who either by word or writ taught any such thing.  
And when it began to be practised, Sigebert the monk, who lived in the ●leventh hundreth year of CHRIST, 
Sigeb. Chron 1088. p. 101  and time of Gregory the seventh, sayeth thereof, Let it be spoken with leave of all good men, (sayeth he) that this novelty, 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, 
Fascic temp. in vita Bonif. 8.  telleth us, that Beniface the eight rose up to that height of pride, (sayeth 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 novelty of this usurpation, and yet so highly advance the Bishop of Rome, as only, that they make him not GOD. 
Cassand. de officio pii viri.  (sayeth 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 can not see, (say●th he) why these men may not be called false, or Pseudocotholickes.   

CHAPTER X.  
The novelty of public Prayer, and other Divine Service, in a tongue unknown to the people.  
FIrst, in this point, that the Apostles doctrine, and Churches practise in their time, was co●trarie to the Romani●tes now, 
Cajet. in 1. Cor. 14.  Cardinal Cajetane doth evidently testify, saving, Out of the doctrine of S. Paul, 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 (sayeth 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 Justine Martyr, is evident, who in the end of his second apology for Christians, in express terms telleth us, 
Bell. l. 2. de verbo c. 16. §. sed ●equc.  (sayeth Bellarmine) That the whole people in the Church used to answer, AMEN, when the Presbyter ended the Prayer or thanksgiving: wherefore it will follow, that the Prayer or thanksgiving was in the vulgar tongue, else sayeth the Apostle, how shall he that occupieth the room of the unlearned say, AMEN, at thy thanksgiving, if he understand not what thou sayest?  
Next, what was the practice of the Church, after Justines' days, both in the East and West, is likewise clear out of Bellarmine, who testifieth, 
Bell. loco quo supra.  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 (sayeth he) are distinguished, what the Prie●● and Deacon, and what the people in Divine Service did sing. As likewise 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, 
Lyra in 1●. C●r. 14. So Aq●●nas. and Gretzer. def. l. 2. de Gerbo c. 16. Cassand. Liturg. cap. 28. et 36. See also his consult. art. 24.  (and with him Aquinas, Gretzer, & others) freely acknowledgeth, saying, In the primitive Church the thanksgivings, and all other common Serv●ce, was performed, (sayeth 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 ancients did so read, that all the people might understand, and say AMEN thereto.  
Which custom of the Church, (as yet used in Egypt, 
Erasmus in 1. Cor. 14.  and Ethiopi●,) it is a wonder, (say●th Erasmus) how it became to be changed.  
And if we consider M. hardings reason, in his answer to Bishop jewel, why Prayers and all other Divine 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 novelty: 
Harding. art. 3. divis●o ●8.  for thus sayeth 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, (sayeth 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, 
1. Cor 14. 3. &c.  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 thanksgiving, should be performed in the vulgar,) doth not vary by diversity of times, but continueth still: even so, then, should speaking in the Church unto their understanding,   

CHAPTER XI.  
The novelty of the invocation of saints departed. 
Concil. Trid. Sess. 9 and Bulla Pii 4. pro ferm● confess. fid●i dat. Rom. 1564.   
FOr discovery of the novelty of which doctrine obtruded, to be believed and practised 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, 
Bell. l. 1. de sanct. c. 19  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, 
A. Eckii Enchi tid. c. 15.  if we come to our saviour'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 delivered or left any such thing by writ, that the saints departed should be invocated; neither would the holy Ghost, (sayeth he) suffer them so to do, by whose inspiration they spoke. 
D. B●nnes, in 2a. 2●. q. 1. art. 10 Sal● meron in 1. Tim. 2 disp. 8  The same also doth their Dominicus Bannes, and the Jesuit Salmeron testify, rendering this reason, Because it would seem hard to the Jews, (sayeth 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 warrant there of, neither Gods written word, nor yet apostolical unwritten tradition: now if it was neither written, nor preached by them, let any man consider if the novelty thereof be not clear, and that they can not eschew the Apo●tles Anathem●▪ who sayeth. 
Gal. 1. 8.  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 inquire how lo●g was it after the Apostles▪ before any mention was ever heard of any such thing, their own Bishop Poresi●s, 
P●resius de trad.. 3 part de cul●us sanct.  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, (sayeth he) so far as we can see, of any invocation, or intercession of saints.  
What was the practice likewise of the Church, in S. Augustin's time, (who lived after the 400 year of CHRIST,) and specially of the Western or Roman Church, himself doth declare, saying of the martyrs and saints departed, As for such men of God, 
Aug. l. 2●. de civit. Dei c. 10▪  (sayeth 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, 
Bernard do obi●●● Hum berti.  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 sayeth, neither see I him now, nor perhaps doth he hear me.  
Moreover, 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 everywhere 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, 
Origen l. 8. in Epist. ad Rom. c. 10. So No vatia nus de Trinit ●. 14.  That Paul (1▪ COR. 1. 2.) proveth hereby CHRIST to be GOD, because His Name is every where incalled upon; for the Apostle (sayeth he) doth 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 (sayeth he.)  
Hence it is also, 
Bell. l. 1. de bonis operibus in partic c. 1.  that the Fathers in their several definitions of prayer, (which Bellarmine rehearseth out of them) maketh the same to have express reference to GOD overly, and therefore also styleth it, That ●atte and greatest Sacrifice, 
Tertul Apologet. c. 30. Clem, Alex▪ l. 7. storm. Bell. praef. de sanctis Aug. l. 8. d● civit. Dei, c. 27. Amb. in Rom. 1.  which himself hath commanded to be offered up unto himself, (sayeth Tertullian) and that best and most holy Sacrifice of any: (sayeth 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 lest of all that of Prayer, which is the greatest and best.  
And as for that reason, which romanists give for their recourse to Sainct●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 courtiers to a King: and then he subjoineth, saying, But is there any man so mad, (sayeth he) and so unmindful of his salvation, as to give the King's honour 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 honour of GOD'S Name to a creature.  
In like-manner sayeth S. Chrysostom▪ When thou hast neede● to put up a suit v●to men, 
Chrysost. Serm. 7. de p●nit. ●om. 6 ed●t. Savi●. p. 802 qui in allis edit. est Serm. 4. Chrysost. in 〈◊〉. Cana ne● tom. ● edit. Sa●il. P. 190  thou● art forced first to deal with doorkeepers, 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, (sayeth he) she besought not John, neither did she come to Peter, but broke 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 itself, for this cause did he descend, for this cause took he flesh, that I might have boldness to speak to Him.  
Last, to what height of impiety and gross idolatry, this Romish novelty 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 saints, 
Viv●● in c. 27. l. 8 Aug. de civit. D●●  than GOD himself: neither see I (sayeth he) in many things, what difference there is between their opinion of saints, and that which the very Heathen had of their gods.  
Likewise they are come to that height of blasphemy, 
See al●so the same in the virgin's Psal●●r Psal. 25.  as they are not ashamed in their public Roman missal, to say to the virgin Marie, 
O foelix puerpera, nostra pians scelera  
Iure matris, impera Redemptori.  
Tua semper ubera nostra sanent vulnera.   
that is, O happy Mother, who expiateth our sins, by the authority of a Mother, command our Redeemer, and let thy pap-milk heal our wounds. 
Amphitheatrum honoris Caroli Bonartii,   
Even as of late Carolus Scribenius. provincial of the Jesuits, hath written, saying, 
Lac matris miscere volo cum sanguine nati,  
Non possum antidoto nobiliore frui.   
That is, I will mix 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 psalms 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 the 93 psalm, saying, GOD is the Lo●d of reveng●: but thou boun●●full Mother of mercy, dost bow Him to show pity. And as Assuerus promised to Esther, to the half of his kingdom, 
Biell in can missae lect. 80. Bern. de busto Mariali part. 3 Serm. 3.  even so (sayeth 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, (sayeth their Bernardin de Busto) to appeal from the son's justice, to the mother's mercy.   

CHAPT. XII.  
The novelty 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 forewarn, that the 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 deceitful 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, 
●oloss. 2. 18.  and worshipping of Angels.  
The first and principal Author, then, of this error, we see, was that spirit of error and delu●ion: therefore sayeth Chrysostom, 
Chrysost. in Coloss. 3. Hom. 9  The devil was he, who brought in this worship of Angels, envying us the honour which we have, (to wit, of immediate access by CHRIST) therefore tho he be an angel, (sayeth he) or archangel, and tho they be Cherubims, endure it not; for neither will these powers themselves admit it, but reject the same, when they see their Lord dishonoured: I have honoured thee, (sayeth the LORD) and have said, Call upon me, and dost thou dishonour Him? (sayeth that holy Father.)  
After these apostolical times, if we inquire who was the first broacher o● this error, and setter of it on foot again, Origen telleth us, 
Orig. l. 8. cont. celsum p. ●06  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 favourable to us. Whereunto Origen replieth, saying. Away with Celsu● counsel, saying that we should pray to Angels, and let 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 gangrene in the Church, was not only opposed by Origen, and such others severally, but also by a whole council, 
Theod i● Coloss. 2. Cocil. Laod. can, 35.  as Theodore● sh●weth, which being assembled in Laodices, the chief city of Phrygia, by a law did forbid, (sayeth he) prayer to Angels, condemning the same as idolatry; whereby the Communion both of CHRIST and His Church was forsaken: and therefore accursing the practisers 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, 
Aug. de Heres. c. 39 Isidorus l. ●. ●. 5.  accounted ever heretics, and therefore called Angeliei, because of their worshipping and prayer to Angels, as witnesseth Augustine, Isidore, with diverse others moe.   

CHAPTER XIII.  
The novelty of the worship of Images.  
TO come, then, to the discovery of the novelty of this gross sort of idolatry, 
Iacobu● naclantus in Epist. ad R● c. 1. sol. 4● Edit. Venet. an●o 1557.  which is not only to worship by or before an Image, but to worship the Image itself: for which cause sayeth 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 warily speak) but also do adore the Image itself without any scruple: yea, with that same worship, where with they adore the thing that is represented thereby.  
First, 
Cassand. consult▪ art. 2●  their own Cassander telleth us, that it is certain in the beginning of the preaching of the gospel, (sayeth he) and a good while after, that there was no use at all of Images amongst Christians, but especially in Churches: so that Whenadrian the Emperor had commanded that Temples should be made in all Cities without Images, 
Lampridus in Alexa●dro.  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 Foelix in Octavio  Minutius F●elix returneth them this answer, What Image should we make to GOD, when man himself is GOD'S Image? (sayeth 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, 
Concil. El. b. ●. 36.  (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 assembly only, but an ordinance also, in all other parts of the whole Church, 
Lib. de non celeb. non in stitut. c. 11.  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, 
Epiphanii Epist. ad lohan. Hierosol: tom. 1 oper● Hieronymi Epist. 60.  Bishop of Salamins in Cyprus, (about the year 390) who as himself 〈◊〉, entering into a chapel for his own private devotion at Anablatha, and seeing a certain veil hanging on the wall thereof, having painted thereupon the Image of CHRIST▪ or some saint, (sayeth 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 veils or Pictures should be hung up: this being contrary to the authority of Scriptures, and against our Religion, (sayeth he.)  
But a good while thereafter, how they were more commonly brought in into Churches, Corneli●s Agrippa thus doth declare, 
Agrippa de van. scien. c. 57  saying, The heathenish 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 end at fi●st this was done, 
Cassand. consult. 〈…〉  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: although Augustine spoke plainly against it, 
Aug. de co● sens● evang. l. 1. c. 9 et ●0.  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, (sayeth 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●. public opposed the same▪ by breaking all the Images, and removing out all the Pictures, that were within the Churches of his whole dioceses: 
Greg. l. 9 Epist. 9  which thing Pope Gregory himself doth 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 rashly 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, Constantinus Caballinus, Nicephorus, Stauratius, Leo Armenus, Michael Balbus, Theophilus and others, who were therefore called Iconomachis, 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 Empress 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, (sayeth their own Cassa●der) when the copy of that council of Nice was brought unto Franckeforde, 
Cassand. consultart. 21 Ba●o. Tom. 9 An. 794, Sect. 3 9 e● 41.  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, (sayeth 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 itself. 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 falsely the Roman catechism affirmeth, 
Ca●●chis. Rom.  that it is not only lawful to have Images in the Church, 
part. 3. c. 2. Sect. 14.  and to give honour 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, 
Cassand. ibidem,  (sayeth their own Cassander) which is by some nowadays pretended, that this worship is not given to the Images themselves, but to them whom they represent: for this excuse (sayeth he) was likewise made by Pagans, to colour their idolatry.  
Which practice of Romish devotion and piety, is come to that height of madness, 
Polyd. Virg. l. 6. de inven●●●rum ●. 13.  (sayeth their Polydor Virg●ll) that this part of Religion, is little different from impiety: for there are many so exceeding rude and stupid, (Saith he) who worship Images made of stocks and Stones, brass and M●rble; and these also, that are painted over with diverse sorts of colours 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, (sayeth their own Gabriel B●ell) that they believe a certain deity, 
Biell in Canon. Missae Lect. 49.  grace or holiness to be in them, whereby they are able to work miracles, restore health, and deliver from dangers, and to preserve men from hurts and snares, out of the confidence of the forenamed, being moved to worship them, that they may obtain some of the former things.  
Whence it is also, (sayeth he) that they vow & oblige themselves to undergo 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 of the Images. (s●yeth he) but sometimes by the operation of the devil, to deceive such Idolatrous worshippers, GOD so permitting, and their infidelity so deserving the same.   

CHAPT. XIV.  
The novelty of the doctrine of merit.  
Herein the Romanists are so gross, 
Bell. l. 5. de justif. c. 17. Rhemon 2. Tim. 4 8. Heb 6. 10. and 2 Thess. 1. 5. Vasq. c●men in l. 2● q. 114. Disp. 222. num. 30 31  that BELLARMINE sayeth not only, That good works merit a reward, for their own worthiness and condignity: but the rhemists 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 sayeth, 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 novelty of which proud error, beside Scripture clear in this point, their own Cassander telleth us, 
Cassand. consult art. 6.  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 father's 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 sayeth, 
Wild. tom. 3 de●sacramenta lib. tit. 1. c. 7. who wrot● anno 1430.  I esteem him a sounder divyn●, and more faithful Catholic, (sayeth 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 favour of GOD, and will of the giver, a● all the ann●ient holy Fathers, unto the latter schoolmen have held, and as the whole Church did profess, accounting it an heresy to profe●se the contrary.  
The truth of which speech, 
〈◊〉 the first part of this Trea●ise.  of these two forenamed, may be seen at length, in the clear testimonies of the Fathers themselves, who show how the godly get eternal life from GOD, ratione pacti, non facti, or by reason not of our wo●kes m●riting, but his mercy promising. Therefore, 
A●g. in Psal. 109.  (Said Augustine) whatsoever 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 itself importeth.)  
Which doctrine of truth overthrowing▪ merit was also professed of old in the Churches of Britain, 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 Archbishop of Canterbury, 
Ordo baptizandi et vi●tand●●grotos edit. V●n●● anno 1575. ●t Col●ni● 1576.  Anno 1080, wherein the Priest sayeth to the sick● person, dost 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 faculty of divinity at PARIS, 
Guido re●oc▪ erro●um fa●t.  Anno 1354, as most heretical, and Blasphemous, in their sentence against one Guid●, an Augustine Friar, by way of recantation prescrybed unto him, 
Parisiis anno 1354 Tom. 14. bibli●the●. patr● edit. Colon p. 347 Bell. l. 5. de justif. c. 7.  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 uncertainty 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.  

An advertisement to the Reader.  
THE novelty of this proud error being d●scovered, yet, lest with the veil of the Word, merit oft used in antiquity, they should craf●ilie palliate the novelty of their doctrine of merit, their own Vega, 
Vega l. 8. de justif. c. 8 p. 189.  in his book written in defence, and for the understanding of the council of Tren●, and wherein he was a chief Disputer, plainly confesseth, saying, I am not ignorant that the word, (mer●te) is used ost-tymes, (sayeth he) where there is no meaning of deserving, either by condignity, or congruity.  
And therefore we find, that sometimes improperly, i●simplie signifieth to o●tayne favour, without doing either good or evil: as where Ambrose sayeth. 
Am●▪ Serm▪ 53.  That John the Baptist in his birth, obtained so great a favour, as to be the forerunner of CHRIST, the words being, tantam gratiam nascendo meruit.  
Sometimes also it is put for obtaining favour, 
Greg. l. 9 moral in Job c. 17.  quite contra●ie to deserving, as where Pope Gregory speaking of Paul's conversion, sayeth. When he was labouring to extinguish the Name of our Redeemer on earth, he obtained that favour to hear His words from Heaven, where the words are, Verba de coelo meruit audire.  
And sometimes it signifieth generally, works, whether good or evil, as Aug. Epist, 46, and sometimes specially good works, yet excluding all worthiness in them to merit eternal life; 
Bern. Serm. 1. in annū● B. Mariae.  as where Bernard sayeth, neither are men's good works of such worth, that for their merit eternal life should be due unto them, or that GOD should do wrong except he gave the same for them: where the words are, Neque eni● sunt talia hominum merita, &c. and which speech of Bernand's, is diametrally opposite in ipsis termin●●, to that proud assertion of the rhemists, who say, 
Rhem in Heb. 6. 10.  that GOD should be unjust, and do wrong, if he rendered not Heaven for them.    

CHAPTER XV.  
The novelty of Pv●▪ gatory.  
FIrst, then, if we ask their own Bishop of Rochester, and great Champion against Luther, whether this new Article, which avarice hath hatched, ignorance doth foster, and fire and ●aggo● maintaineth, 
Rosse● cont. Luther art. 18  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, (sayeth 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 7. 75.  Justin Martyr doth teach us, That after the soul's departure from the body, sta●sm, or instantly, the souls of the godly are carried to Paradise, 
Prosper. l. 1. de Vita contempl.. c. 1. Aug. medit.. c. 22.  where the sight of Angels and Archangels, and the sight of CHRIST is. And so likewise sayeth Prosper, that Christians having ended their Pilgrimage, presently thence-foorth 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. 
●●l. 20 de c●. vit. De● c. 15. Bell. l. 1. d● sanct. c. 3.   
Yea, Bellarmine himself, upon these words of S. Paul, 2. COR. 5. 1. confe●●eth no less, saying. The reasoning of the Apostle, then, is excellent, to wit, this (sayeth he) if this mortal life perish, we have presently the enjoying of another, sarre better in the Heavens.  
Last of all, if moreover to prove the novelty of this error, we consider the universality 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 notoriety thereof, their own Bishop of Rochester clearly confesseth, 
Roffe● cont. Luther art. 18  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, 
Eia igitur Graci●a mater nostra cui to tum id debet quod ha●et Ecclesia Lati●●.  professeth her to be the mother church, from whom the Roman Church hath whatsoever she hath, (sayeth 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 Palestina, 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 novelty of papal Indulgences.  
HAving before cleared the novelty of Purgatori●, by the Roman●●tes own confession, it followeth necessarily, that Papell Indulgences can brag of no antiquity: For, sayeth their own Bishop of Rochester, 
Roffon cont. Luther art. 18.  If ye take away purgatory, what need will be of indulgences? for upon it, (sayeth 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, 
Bell. l. 2. de indulg c. 6.  2. COR. 2. and as Bellarmine himself maketh manifest, out of the acts of the counsels of Nice, and Ancyra, set down by him at length.  
Which thing also their own Cassander showeth, 
Cassand. cosult art. ●2  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 rigour of the penance was lessened, was called an Indulgence: so that it was a lessening and mitigation, of their disciplinary satisfaction to the Church, who were penitents and alive, granted by every Bishop to such of his diocese, and that very sparingly, 
Bell. I. 1. de indulg c. 3. §. post et c. 12. §. posterior  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 moneys: 
B●ll, ibidem §. 30  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 inquire what is become of these ancient Indulgences, 
Bell. l. 1. de indulg c. 8.  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, 
prior. l. cont. Luth. pro indulg Antonius part. 1 tit. 10 c. 3. Cajet. opuse. l. 5. c. 1. et●. de indulg. initio  which was of old in use, is now clean left off.  
Next, if we inquire 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, Cajetane, and others, will g●ant, that they have none: for thus sayeth 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. 
Roffen cont. Luth. art. 18  (say●th their Bishop Fisher.)  
To come next from Scripture, to the authority of Fathers, Cardinal Cajetane telleth us, 
Cajet supra.  That none of the ancient Fathers, Greek or Latin, have brought these to our knowledge, (sayeth he) which therefore maketh Bellarmine, that he citeth not one Father for them.  
As also to confess, that Durandus, Antoninus, 
Bell. l. 2. de indulg c. 17.  and Rochester, deny, (sayeth he) that Indulgences were known in the times of Jerome, Augustine, and other Fathers, who lived in the first five hundreth years.  
Next, after the first five hundreth years, if we inquire, in the ancient Fathers that thereafter lived, whether any mention is to be found of papal Indulgences, 
Anton. part. 1 tit 10 c. 3. 〈◊〉.  their Antoni●●●● will tell us, saying, There is no testimony for them in the ancient Fathers at all, but only (sayeth he) out of more later writers.  
Wherefore their own Alfonsus à Castro, 
alfons. adv. Heres. l. 8. ●it indulgentia them exam. de indulg. c. 4.  upon the same ground granteth, That their use (sayeth he) is only of late in the Church.  
Justly therefore, is that challenge made by Chemnitius, 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 hundreth years after CHRIST: the first author of them being (as their own Polydor, and Agrippa telleth us) Boniface the eight, 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 impiously deceitful.   

CHAPT. XVII.  
The novelty of the Popish five Bastard sacraments.  
FIrst, then, to clear the novelty of this doctrine, set down by the council of Trent, 
Sess. 7 can. 1. ●● 4.  with such a dreadful fulmination of a curse to the controllers thereof, if we inquire beside these two sacraments, to wit, baptism and the LORD'S Supper, whether they be any more, which the antiquity of holy Scripture doth 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 receivers in the right use thereof: then, 
Bessarion de sacram, Euchar.  their own Cardinal Bessarion, and Bishop of Tusculum, will tell us, saying, In the gospel we read that ●nelie these two sacraments, (sayeth he) were delivered to us plainly.  
Or if we will ask at their Paschasius an Abbot, 
Paschasiꝰ de coena Domini.  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, 
Fulbertus Epist. 1.  Bishop of Chartres, calleth, duo vitae Sacramenta, or the two sacraments of life and salvation.  
Likewise, beside their own Doctoures, if we ascend higher to inquire of the ancient Fathers, what are the proper Sacraments, which the Church then acknowledged, 
Aug▪ de symb..  Augustine will tell us. That baptism, 
ad caetechim et de doct. Christ l. 3. c. 9 Cyprian l. 2. Epist. 1. ad Stephanum.  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 doth Cyprian speak, saying, Then, at last, men may be sanctified, and be the children of God, si utroque 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, 
Bell. l. 1. de sacram c 9  The holy thing itself, which the sacraments of the new Law doth signify, is three-folde: 1. justifying grace, which is demonstrate as present, 2. the suffering of CHRIST, as the cause of that grace, and which is commemorate as by-gone, 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 sive Sacraments, it is not so evident, (sayeth he.)  
Wherefore justly did their own Cassander say, 
Cassand. consult art. 13  as touching the seven sacraments, It is certain that the schoolmen, and Roman doctoures, (sayeth he) never thought that all of them, should be called alike properly sacraments.  
Therefore, 
Alexand●r Halen part. 4 q. 24. memb 1.  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, 
Cassander consult art. 13  concerning Marriage, as Cassander reporteth, Lombard denyeth that grace is thereby conferred: and Durand affirmeth, that it is noways properly a Sacrament. 
Durand in l. 4. dist. 26. q. 3.   
Thirdly, as for penance and confession, Hugo de sancto Victore, in express terms excludeth it from being a Sacrament, properly of the new Law. 
Hugo de sac●●m, Bell. de sacram. ordinis c. 5. §. acprimum.   
fourthly, touching ordours, 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 schoolmen, 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, (sayeth he) that Ordination is a Sacrament at all.  
Last, 
Sua●. tom. 4 disp. 39 sect. 2  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 surely there is no controversy, 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 rashly before Peter Lombard's 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 novelty.   

CHAPT. XVIII.  
The Novelty of transubstantiation.  
BEfore we come to the discovery, of the novelty of this lurde error, we will show first, how gross not only the Romani●tes of old have been therein, but likewise 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 subscribe, The Bread and Wine which are set upon the Altar, 
Decreti 3 pars dist. 2. c. 42▪ ego Berengarius.  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 likewise, Cornelius à Lapide, sayeth upon these words of ISAI, 
A Lapide in Isai 7. 14.  behold, a virgin shall conceive, and bear a son. In this venerable Sacrament, this mystery (sayeth he) is truly performed, and daily in very deed renewed: which here ISAIAH foretelleth, 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 powerfully and efficaciously, 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: therefore (sayeth 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 novelty of which blasphemous error, 
Biel in can. M●ssae l●ct. 40 Roffe● c●nt ●●ptiv B●byl. num. 8 e● 90.  if we first inq●yre 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, (sayeth Bellarmine himself) whether these words, This is my body, 
Cajet. 3. 9 78. are. ●. Bell. l. 3. de Euch. 6. ●3.  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, (sayeth he.)  
Next, if we ask for the antiquity thereof, in the writs of the ancient Fathers, 
Johan Y●ibar nus in 4. se●t dist. ●1 9 3. disp. 4●.  or if it was believed in the primitive Church: than one of their schoolmen 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, (sayeth Alfonsu● à Castro) in the ancient writers, there is very seldom mention. 
Cus●n l. 6. ex ercit. tit. ex quar●● serm. p. 522 Theod dial. ●   
Yea, sundry ancient Divynes do a●●irme, that the bread is not Transub●tanti●te, (sayeth 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, 
Gelasius d● duab●● Chri●  their own Pope Gelaesius, writing against Eutyches, sayeth expressly, That tho in the Sacrament we receive a Divine thing, to wit, 
s●in●tur●● c●nt. Eutych●n. in bibliotheca patrum tom. 4 Cassand. consule. art. 10  the body and Blood of CHRIST, yet the substance and nature of the bread and wine ceaseth not to remain, (sayeth 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, 
Su●rez in 3. Thomae disp. 80. Sect. 2 p. 602.  (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, 
Dimas. l. 4 Orthod. fidei c. 14.  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 itself. 
concil. Gen. Tom. 3. pag. 599. & edit. Rom. pag. 600. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}.   
About an hundreth years thereafter, 
Lib. 3. de eccles. offic. c. 24 Florus in acts synod. Carisiac. See Philip Morney do missa. l. 4. ●. ●.  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.  
Hereafter 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 stoutly 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, than 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 
* Non minus vita quam doctrina in signis, (s●y●b Tritemius of bi●n, 〈◊〉 wrote 1490 being Abbot of spa●b●i●●. Bertramꝰ l. de corp. et sang. Christ●●dit Co●o●●●●.  a man m●st famous in those times, both for learning and piety, and req●yred him to write to him his judgement 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 figuratively 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: 
Anno 1551. pag. 18●0 200. et 205 Index expu●g Belgic Lit. B. T●rrian, contr. Volan. l. b. I. de Euthar, cap. 22.  (sayeth he) for which cause the Romanis●es in the Belgic expurgatory Index, wish, that this book had altogether perished: the Jesuit Turrian giving the reason thereof, Because the citing of it declareth that Calvine's heresy is not new.  
About which time also of Bertrams' writing, a famous countryman of ours also, Johannes Scotus, wrote a 
* See Lanfranc. lib. de sacram. euchar contr● Berengar. where this book is mentioned & the contents thereof  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 homily, which the said Aelfricke at the command of W●lfstane Archbishop of York. translated out of Latin and Sax●n, into Engl●sh, synodically 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, 
Fox Martyrolog. pag. 1119. edit. 1576. Scotus cited by Bel l. 3. de Euchar. c. 23.  set down by Bertram, and professed now by us, is clearly set down, as the said homily at large may be seen, in Master John Foxe 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, (sayeth he.)   

CHAPTER XIX.  
The novelty of half Communion, or withholding the cup from the people.  
FOR the clear detection, of the novelty of this sacrilegious error, 
Aqu●●. in lohan. 6 Lyr● in I. Cor. II.  first their own canonised 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, (sayeth he.)  
And if we ask at their own Cassander, 
C●ssand. consult art, 22  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 kyndes, 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 kyndes, both of bread and wine, 
See them ti●ed and set down by Cassander, consult. art. 22. pag. 1034.  to all the members of the Church of Christ: which is manifest, (sayeth he) out of the innumerable Testimonies, both of Greek and Latin Fathers.  
And if, then, we inquire, when this custom of communicating in one kind, began in the Roman Church generally to be received, 
Valen●ia de legittimo usu Euth●●r. c. 10. Concil. Confrance Sess. 13.  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.  
Thereafter, if we come to the council of Constance itself, where it was first decreed, and inquire of the novelty thereof, they are forced to confess, that Christ instituted this venerable Sacrament, in both kyndes 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 kinds, and that for eschewing some perils and scandals, this custom was thought fit to be altered  
Next, after the clear and confessed novelty 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 adhere to Christ's institution, who gave it in both kyndes, or not, Bellarmine will teach us a general rule, 
Bell l. 4. de Eu●h. c. 7. §. quia vero.  saying, It can not 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 kyndes: therefore inevitably it followeth, that without doubt, it is fittest and best, to give it as yet in both kyndes.  
Wherefore in express words, not only did Ruardus Tapperus, Deane of Lovane say, 
Tapperus cited by Cassand. pag. 1034.  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 kyndes, 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 elements unto His Disciples, representing then the persons, (sayeth 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. Paul, 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 likewise 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, 
Gelas. cited by Gr●tian. part. 3 decret de consecrat. dist. 2  Gelasius, said, That the divyding of one and the same Sacrament, can not be done without great sacrilege, and therefore that he commanded, that either the whole Sacrament under both kyndes should be taken, or else that these superstitious persons, who will not participate of the Cup, he debarred from the Sacrament altogether.  
Likewise, 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 Cajetane witness, 
Cajet in I. Cor. 10.  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, (sayeth he) Who took bread, and blessed it, and broke it, and so gave it to His Disciples. But it was afterward that the Church used severally little Hosties, which noway●s may be broken.   

CHAPTER XX.  
The novelty of the mass, wherein the Priest only reccaveth.  
FIrst, for the clearing of the novelty hereof, 
See the first part of this Treatise, c. 19  having before spoken of the novelty of the name, we see that it hath no warrant 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, every one with another, as we see, I. COR. 10. 17. and as it was said of the Cup also, drink ye all-of this, or, divide it amongst you.  
Next, it is against the name of Communion, 
I. Cor 10. 16 Hugo Card. in speculo Ecclesiae. Cassand. consult. art. 24  which the Apostle giveth it, for therefore is it called a Communion, (sayeth their Hugo Cardinalis) because in the primitive Church, the people did communicate thereof daily: neither properly can it be called a Communion, (sayeth their Cassander) except more than one participate.  
The same is contrary also, to the alleged Canons of the apostles, 
Cochl●us d● sacrif. Missae cont. Mu●culū.  and writings of the Fathers: for thus sayeth 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, 
Cassand. supra.  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, (sayeth he) for those who have been communicants.  
In like-manner, Odo Camerace●sis, 
Cassand. ibidem.  writing on the Canon of the mass, affirmeth, That those solitary Masses were not of old, (sayeth 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 Durandus likewise telleth us, 
Durand. rationale divin l. 4. c. 53.  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, (sayeth he) which was sufficient for all, and which custom the Grecians are said to keep even unto this day. 
Tolossanus l. de vitib. ●. 58. Belethus in explie. ●ax. cap. 30.  Which thing also their Tolossanus, Belethus, and sundry others, testify.  
And to add the famous testimony of Pope Innocent the third, 
Innoc. 3. l. 6. myster miss● c. 5.  In the primitive Church, (sayeth he) every day those who were present at the celebration of the mass, 
Cassand. de s●li●. miss●●.  were wont to communicate. And all the best learned do acknowledge, (sayeth their Cassander) this to have been the ancient custom, of the Roman Chu●ch in particular: 
●. Hofmeisterus cited by Cassand▪ ibid.  which custom how it hath ceased, is to be marveled, (sayeth their Hofmeisterus) and it is to be endeavoured, that this good custom, (sayeth he) may be restored to the Church.   

CHAPTER XXI.  
The Conclusion of this Treatise.  
THus having demonstrate the novelty 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 noways 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 Ezekiell, under the names of Aholah, 
Ezek●. 23. 43 Isaiah I. 21.  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 store-house was before, of chaste and uncorrupted truth, CHRIST'S sheep-fold being p●sterd with disguised wolves: and (as it was objected to Paul 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, 
Job 32. 6.  in comparison of jobs elder friends; even so may popery justly in like-manner confess of herself, that she is but of yesterday, in respect of that eternal gospel spoken of in the Revelation, 
Revel, 14. 6.  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 sayeth 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, 
Ignat Epist. 6. ad Philladelph.  (sayeth 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 whoredoms, quite her errors, reject her Novel●ies, forsake her Idolatries, and from Babel, turn Beth●ll; else we solemnly 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 wo●ld, stricken with the cruel tempest of repentive heresy, from new broached error, to the ancient faith; from the phrenesy of novelty, 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 overthrow; Babel, a downfall; the saints may have joy; and verity, the victory.  
AMEN.  glory to Him who giveth ability to the faint, & increaseth strength in them who have no might, ISAIAH 40. 29.  

AN APPENDIX To this Treatise Of the novelty of popery: clearly showing next, The antiquity of the Protestant Religion.  
HAving 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 novelty thereof, as of a disease which hath overtaken a body, which was sound and healthful at first, but like Babel 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 ancient, Catholic, and Apostolic faith, Which was once (sayeth S. Jude) delivered 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 doth 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 novelty 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 sayeth Bellarmine 
Bell. l. 1. de verb● c. 2.  with us: The Scripture is the rule of our faith, most sure, and most safe, (sayeth 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 doth Bellarmine profess, 
Bell. l. 4. de verbo c 11.§ ultimo.  that as this was the doctrine of Augustine▪ so it is true of the doctrines of faith, (sayeth 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: 
Bell. l. 2. de effect● sacr●. c. 24●  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 mystically: 
Bell. l. ●. de Euchar. c. 20. §. 30. vegula▪  and so doth Bellarmine confess, as Bernard teacheth in his sermon of S. Martin, where he sayeth, That in the Sacrament is ex●ibite unto us, the true substance of Christ's flesh; but yet spiritually, not carnally (Saith he.)  
5. From the word and Sacraments to come to the Church, we say that the rock whereon the same is built, 
Bell. l. 1. de Rom. pont. ●▪ 10.  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 sayeth Bellarmine, 
Bell l. 2. de Rom. pont. c. 31.  only 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 sayeth Bellarmine, That Christ is called our righteousness, 
Bell. l. 2, de ●ustif. ●. 10.  b●cause he hath satisfied the Father for us, and so gifteth unto us 〈◊〉 satisfaction, (sayeth 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, (sayeth he) seeing they are so given and applied to us, as if we ourselves had made satisfaction to GOD.  
8, we say, that good works are necessary to salvation, as Bellarmine acknowledgeth, 
Bell. l. 4. de justif. c. 1.  saying, Cal●in and Luther do teach, That good works are to be done, and in some sort are necessary, 
† Ephes. 2. 10.  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 sayeth Bellarmine, For the uncertainty of our own righteousness, 
Bell. l. 5. de ●ustif. c. 7.  and danger of vain glory, (sayeth he) it is safest to repose our whole confidence, in the only mercy and free favour of GOD.  
10. Likewise, 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: 
Bell. l. 1. de S●nct. c. 20.  and so sayeth Bellarmine, That this most Divine excellency is to be worshipped; and it is most evident, that GOD is to be prayed unto, (sayeth he) yea, GOD only, as the author of all good gifts.  
11. We say, that after this ly●e t●ere is Heaven prepared for the godly who die in the LORD, and Hell so the wicked who die not in the LORD: 
Bell. l. 1. de Purg. c. 12. §. resp ad li●eram▪  and so sayeth 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 forenamed positive points thereof may be clearly seen, beside which whatsoever 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, Paul) 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 answer, 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 fundamental 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, thorough 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 professors of the truth, sundry times to be brought to a very few number, and by persecution made likewise to lurk in the time of errou●es p●evayling: 
Hier●. dialogadv●  which we may see clearly in that time whereof S. Jerome speaketh, when the whole world groaned, 
Luciferianos. Athanasius ad so. litarian vitam agentes.  and wondered, that it was turned Arrian: and of which time Athanasius thus complaineth, What Church now doth freely worship, (sayeth 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, 
Stapleton l. 2. princip. do●ctrina lium▪ c, 18. Pererius in Dan. l 15. in 〈◊〉 veniet tempus. Abbas in Revel. ●. 2.  like that great Prophet ELIAS? So that the profession of the orthodox faith, (sayeth Stapleton) was then but with a few, and those likewise living in exile.  
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, (sayeth 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 practise openly, because that darkness shall prevail: and as the rhemists affirm, 
Rhem annot in 2. Thess. 2. 3.  The external ●ate of the Roman Church, and public intercourse of the sayth●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 professors thereof, in the time of the prevayling of popery, which we count Antichristianism.  
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 Babel? 
Revel 18. 4●  by replying thus, that they were even in Babel itself: 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 itself, (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 scribes and Pharisees, who in that respect were said to sit in Moses chair, and the people were commanded by our saviour 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 itself, in that respect our saviour declared ●●em to be blind guides, and wil●●d all men to beware of the leaven ●f their false doctrine.  
Again, 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 herself, ● her purer integrity, and by the ●●ncient Fathers, both in the ●reeke and Latin Church: and ●anie of their own latter Do●oures, who lived many hun●reth years long before Lu●●er, 
The particular places are noted, and the words set down, after  as  
1. That the books of aporyphas, are not Canoni●k●●cripture, not only doth 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, 
the particular points of doctrine handled orderly, as they lie in the first part of this Treatise, and in the witness sing of antiquity, subj●yned in every point to the  without unwritten traditions, Athanasius, and Augustine, with diverse 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 noways 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, the sixt general council held at Constantinople, of 289. Bishops, an● the seventh general Councel● assembled at Nice, declared thi● in the person of Honoriu●, wit● sundry latter Roman Doctoures, 
autho●rity of Scripture, whether I referr● the Reader.  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 Divine Service in the Church, should not be said in a tongue unknown to the people, (beside S. Paul) 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 delivered, long before Luther.  
9 That no Images are to be any ways worshipped, the council of Eliberis, Augustine, and Pope Gregory himself, with diverse others declared, long before Luther.  
10. That no relics of saints or martyrs, are to be adored, S. Cyrill and Jerome did teach, long before Luther.  
11. Against freewill, or the indifferency thereof in the estate of corruption, either to good or evil, the council of Orange opposed itself, with Augustine, Prosper, and Bernard, and diverse 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. Basill, Augustine, Bernard, and many more 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, Cyrill, Gregory, Nazianzen, and diverse others have taught us, long before Luther.  
16. Against 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, Ireneus, 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, Justine Martyr, and Chrysostom taught, and as the council of Constance granteth, the primitive Church practised; yea, as Cassander showeth us, the whole Roman Church maintained and practised, 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 inquire 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 
Raynerus, Lib. contra Waldensis c. 4.  testifieth, That there were in every country of them, and that they lived righteously, and believed all things aright concerning GOD, and held all the Articles contained in the creed; only that they spoke against the Church of Rome, 
Thua nus l. 6. Hist. de doc. trin. Waldensin Fasci● Temp. in vita Innoc. 3.  to wit, her corruptions: the particulars where-of, their own Thuanu● declareth to be these, That they spoke against purgatory, the Sacrifice of the mass, the worshipping of saints, and Soule-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, doth testify.  
And tho 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 novelty of the whole points of popery) more than the Pharisees leaven and traditions, which our saviour opposed, were in the Jews Synagogue.  
As likewise themselves clearly confess, That the present Roman Church, 
Stapleton in defence authorit. Eccles. l. 1. c. 2. sect. 5.  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, notwithstanding they can not assign, a perpetual succession of Pastors, at all times professing the same.   

AN answer, To that other common and customable Question of the Romanists, Whereby they ask, what became of the souls of all our predecessors, who died in the time of popery, before the Reformation?  
Whereunto 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 gold mixed with dross, and good seed, tho 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 charitably) 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 freed from the guiltiness of these errors, which otherways 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 Adam's, not knowing of evil in his estate of innocency, 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, 
Valentom. 3. d●sp. 1. q. 1. p. 6. col. 102▪  (as sayeth their Valentia) when some doctrines of faith were buried in darkness & overwhelmed as it were therewith, by error, malice, or negligence of men: such men (I say) who in so clear sun-shine, will yet remain in wilful error and ignorance, refusing to hear GOD'S Word, the ordinary mean of knowledge and conversion, upon all such is our saviour's speech spoken of the Jews, verified, If I had not come and spoken unto them, 
John 15. 22  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 harken to instruction, nor embrace the truth.  
Of both which sorts, (sayeth S. Cyprian) 
Cyprian Epist. 63. 13  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 can not 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 Absalon, 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 end.  
FINIS,