for the remission of sins This profession of our faith is confirmed by the words of Christ which are written by the Evangelists and Holy Paul Unto this profession may be added this body of Christ and his blood should according to the institution of Christ and his Church should be taken in both kindes of bread wine in remembrance of his death and of his blood shed as he said Doe this in remembrance of mee Then this death of Christ as it is declared in the Gospel and the fruits of his death should be preached as also the hope of his blood shed as the Apostle witnesseth saying So oft as ye eat of this bread and drink of this cup ye shall shew forth the Lords death untill He come Thirdly according to the sure knowledge of spiritual truth of which the Euangelist John doth write as also for assurance of giving taking using and of truth by faith in hope as the Lord saith Take and eat Take and drinke Fourthly for the conjunct use for according to the institution and practise of Christ and the primitive Church the Priest should then administer when the necessity of believers requireth and he should receive with them as He saith Doe yee this in remembrance of mee And Paul saith The cup which we blesse is it not the communication of the blood of Christ and the bread which we break is it not the partaking of the body of Christ for wee many are one bread and one body who are partakers of that one bread and one cup. Fifthly for distinction of believers from the unbelievers and unworthy and for excommunication and rebuke of those who being defiled with the spot of vices do refuse to amend Of this saith Paul I would not have you partakers with the Devils yee can not drinke of the cup of the Lord and the cup of Devils And again he saith Put away the evill from yourselves for if any who is called a brother among you be covetous or a fornicator or an idolater or a dronkard or a railer or a thief with such a one eat ye not Behold this is our faith most Gracious King concerning the body and blood of Christ which as we are afraid to change or forsake these things which our Lord JESUS hath been pleased to testifie and for which end we doe now declare it so neither dare we add any thing unto it which the Lord of the Sacrament hath not added as also the primitive Church which followed Christ in poverty and affliction in singleness of heart hath not altered the ordinances of his law Concerning this Sacrament which our Lord through his great mercy hath ordained for love of his elect have many contentions arisen in opinions expositions and addition of sanctions or decrees so that contrary unto the intention of the Lord's institution they have furiously raged against others even to take away their lives But we for eschuing so great mischief have our refuge unto the faith of Christ even unto his words and meaning so often repeated in his word so that what He commanded to believe we do believe it simply and what He hath commanded to do we would do it faith fully truly we doe not only believe that that bread is His body which being taken and blessed and broken He testifieth to be his body but also if He had taken a stone and said This is my body we would have fully believed it Because of this our simple faith and because we will not suffer ourselves to forsake it for the opinion of men wee are called hereticks likwise for the actuall use unto which the word of Christ and his Apostles and the example of the work of the same sacrament doe invite us because we doe and use it so with upright faith in remembrance of the death of Christ wee are condemned judged worthy of prison and are afflicted for wee being tied unto Christs command and dissuaded by his forbidding doe worship him with reverence and honour due unto him and we feare to worship any other thing as him only sitting at the right hand with the Father and the Holy Ghost Wherefore gracious King let your highness understand that we do so not in contumacy or any contempt but for feare of God and in obedience unto him and wee pray that your Highness would shew compassion on us who are condemned for the faith of Christ as wee wish that the most High would of his grace be pleased to preserve and keep your honour from his wrath By the same faith we believe that the ordination of priests is truly from the high Bishop and great priest that in stead of the embassage of Christ the ministery preaching of the gospell doctrine judging offering of prayers by men thanksgivings and praises may be done unto God by them And it is from God unto men that the promise of God may be verified in hope of the received true faith and by excommunication the wicked may be debarred from that good And by the same faith wee confesse that the promises of God may be verified in hope of the received true faith and by excommunication the wicked may be debarred from that good And by the same faith wee confesse that they who intend to ordain others should follow the example of Christ and should consummate his ambassage with a right mind without respect of persons free from covetousness and simony By the same faith we declare that they which are to be ordained or promoted to higher or inferior orders should excell other believers in a godly life and faith in Christ for a lively faith sanctifieth and maketh fit unto all offices and possesseth the blessing and life for good works of an honest conversation are the garments and ornaments of a priest to the glory of the heavenly Father and example of the people and shew the vertue of the word they should also have more aboundant gifts of the Holy Spirit to wit more servent love toward Christ confidence of their own and their nieghbours salvation trust in God equity of mind a wholsome feeling of faith in a good conscience theire feet prepared unto the Gospell of peace prudence of Spirit knowledge of Gods law discerning of Spirits and the like What clerck soever by such an ordination is advanced unto the priesthood wee professe that such an ordination is a Sacrament because it is a signe of the true priesthood of Christ Jesus and of his ordination by God the Father and a forme of the ministry as of the head of his Church to offer unto God the incense of truth in Christ Wee approve that three things are necessary unto the full gradation of a presbyter first the the triall of his life faith gifts and fidelity in lesser things that are intrusted unto him another prayers with fasting thirdly the giving of power with words suitable there unto and the imposition of hands for corroboration By faith wee doe testify that marriage is a lawfull honest and
Brethren and did conferre in the doctrin of faith of them he writes unto Nicol. Hausman to 2. epist pag. 167. saying Pighardi judge so of the sacrament that Christ is not bodily under the bread as some say they have seen blood and the babe there ..... but spritually or sacramentally that is he that receives the bread visibly verily receives naturally the blood of him which is at the right hand of the Father but receives it invisibly I can not blame them more for this And that they do not worship the bread they say it is for the same cause that he is not there visibly as we speak of seeing but invisibly and he is at the right hand of the Fathet Here is the Bohemians their judgement and Luthers approbation thereof Then Ab. Schultet in Annal. ad Ann. 1524. shewes that when Andrew Carolstad was still at Wittembergh he was scandalised at some words of Luther who said Christ is in the bread of the Supper tantus quantus in cruce pependisset so bigg as he did hang up on the cross and that this was an occasion of alienation of their minds We have seen other causes of their schisme On August 22. Luther preached at Jena against the fanaticall spirits of Anabaptists pretending revelations and at that time he said Of the same Spirit are the breakers of images and Sacramentaries Carolstad was present and took these words as spoken against him because he had noted and challenged Luther upon these former words After Sermon they meet in an Inn and in end Luther provoketh Carolstad to writ concerning that question of the Supper and so began that Sacramentary strife Luther hath written of that Conference at Jena one way Scultetus saith falsly and Martin Rheinhard preacher at Jena at that time hath writen of it another way Within two dayes Luther went to Orlamund where Carolstad was preacher at that time but he would not speak with Carolstad yet some of his hearers disputed with Luther and did maintain that what they had done in breaking down images was warranted by the word of God so that Luther went away being almost ashamed Not long after by the means of Luther and at command of John Frederik Duke of Saxony Carolstad was exiled out of Thuringia and so was Rheinhard who had written the Conferences at Jena and Orlamund Carolstad wrot Letters unto Orlamund these were read in a publick meeting and all the people did weep at the reading of them the subscription of the two Letters was this Andrew bodeynstein neither heard nor convicted yet exiled by Luther Bodenstein was his fathers sirname When Luther heares of this subscription he writes to Amsdorfius saying you see how I which should have been a Martyr am come so far to make martyres you can scarcely believe how largely this doctrine of Carolstad concerning the Sacrament hath spread Carolstad went to Basile and there he converseth with the Anabaptists only and set forth sixe little books concerning the Lords Supper Upon which occasion Erasmus wrote unto Henry Stromer 4 id Decembr saying Carolstad hath been here and scarcely did visite Oecolampade he hath set forth sixe little books the printers were imprisoned on the third day after at the command of the Magistrate especially because as I heare he teaches that in the sacrament the very body of Christ is not None can endure this for the vulgare sort are offended that God is taken from them as if God were in no place unless he be under that signe and the learned are moved by the words of holy Scripture and decrees of the Church This business will breed a huge tragedy when we have too many tragedies So far he The sum of Carolstad's doctrin concerning the Supper is The body of Christ neither is nor can bee eaten with the mouth but there is a celebration of the remembrance of his body broken for us and of his blood shed for us So he acknowledges a figurative speach in the words of institution and the word This he expoundes not of the bread but of the body as if the meaning must bee Take eat this bread in remembrance of mee for here is the body that was given for you He addeth there must be a trope necessarily lest we be forced to maintaine that the bread was crucified for us and that the Scripture commandeth us to eat his flesh which is false and that flesh profiteth which is also false and that his body is given and broken for us in the use of the Supper which is also false In the book which he called Of the un-Christian abuse of the bread and cup of the Lord he pleadeth against their errour which bid men seek remission of sin in the sacrament and he asserts that the Sacrament should be often celebrat to declare the Lords death and the annunciation of his death to flow from the remembrance of Christ and this remembrance to flow from the discerning of his broken body and shed blood and that the body is discerned and not the bread or the sacrament when we distinguish his body and blood from other bodies and bloods and that we then discern the body and blood of Christ when we consider that his body was broken for us and his blood was shed for us they who consider not these things are guilty of the body of the Lord even as the wicked men which killed him because such do eat of the bread of the Lord and drink of his cup Therefore a man should examin himself to wit whether he thinkes rightly upon the death of Christ and whether he be such as Christ would have him to bee He denieth also that the sacrament can be called an earnest or pledge of redemption by Christ because what is proper unto Christ and his Spirit should not be attributed unto the bread and wine and the Scripture saith not that consciences are quieted by the bread and wine but rather the Apostle commandeth that a man should first examin himself and then eat of that bread which examination were superfluous if one were made more sure of the remission of his sin by the Supper The Senate of Zurik were offended at the newness of this doctrine and therefore had forbidden the selling of these books But both Zuinglius and Oecolampade had spoken of a trope in the words of institution long before they knew how to make it cleare and thereupon Zuinglius in a Sermon exhorts the Magistrat to let the books pass and be read that so the victory of truth may be the more ingenuous and he said Carolstad was lyke unto a souldier which hath arms and a good mind to fight but hath not skill of arms and puts his helmet on his shoulder and takes his brestplate as a buckler in his hand .... so Carolstad is sensible of the truth but because he knowes not throughly the proper nature of tropes hee disposeth and places the words not in a right ordet Likewise Oecomlapade wrote unto severall friends
elected that they may beleeve for the Lord himself declareth this when he saith Ye have not chosen me but I have chosen you for if they were therefore chosen because they did beleeve they did first chuse him by believing in him that they may deserve to be chosen But he takes this away altogether who said Ye have not chosen me but I have chosen you And certainly they did chuse him when they did beleeve in him therefore for no other cause saith he Ye have not chosen me but I have chosen you except because they did not chuse that he should chuse them but he did chuse them that they might chuse him because the mercy of God did prevene them with grace and not according to debt This is the immovable truth of predestination and grace In the same place he addeth God hath predestinated us ere we were he called us when we were averse he justified us when we were sinners he glorified us when we were mortal If God be thus with us who shall be against us He who will be against them who are predestinated by God against them who are called justified and glorified let him prepare himself to fight against God if he can For when we hear If God be with us who can be against us None can harm us but he who overcometh God Beda is large on this purpose there out of Augustine Of the Bread and Wine in the Sacrament he saith on Luk. 22. He breaketh the bread which he giveth that he might shew that the breaking of his body was not without his own accord when he saith Do this in remembrance of me the Apostle expoundeth it when he saith How oft ye eat of this bread and drink of this cup shew forth the Lord's death till he come because bread strengthneth flesh and wine worketh blood in the flesh the one is referred unto his body mystically and the other unto his blood And on 1 Cor. 10. at the words The cup of blessing which we bless he saith What ye see is bread and a cup which even your eys declare unto you but what faith requireth to be taught the bread is the body of Christ and the cup his blood This is spoken briefly which possibly may suffice faith but faith requireth instruction he took up his body into the Heaven whence he will come again to judge the quick and the dead there he is now sitting at the right hand of the Father How then is the Bread his Body And the Cup or what is contained in the cup how is it his blood Brethren these things are Sacraments for in them one thing is seen and another thing is understood c. When he saith The Lord breaketh the bread and the bread strengthneth flesh and it is referred unto the body mystically and even our eys declare it to be bread c. Certainly he thought not upon Transubstantiation Beda did translate the Gospel of John the Psalms and some other parts of the Scripture into the Saxons language and he writ an Epistle unto Ecbert Bishop of Lindsfarn wherein he admonisheth him of negligence in his calling and exhorteth him to translate some books of Scripture into the Saxon language that people may read them he telleth him he ought to admonish the King and correct false Monks and the builders of Monasteries if they respect their own ease more then solid vertue Ecbert returneth him answer thanking him for his Christian admonition and thereafter did translate some books of the Bible into the vulgar language as appeareth by the book of Will Butler against the common Translation In Hist Angl. lib. 1. cap. 1. he testifieth that at that time the Island of Britan did with five several languages confess one and the same knowledge of the highest truth and of true sublimity to wit the English Britans Scots Pichts and Latines which last by meditation of the Scriptures is become common unto them all Here he acknowledgeth that the faith of all the four Nations in the Island was one and the same Nevertheless he did observe and deplore the waxing corruption of the Church for in that Epistle to Ecbert he did not approve the specious and spacious buildings of Monasteries and in Samu. lib. 4. cap. 2. he saith Let the Reader behold with tears a thing worthy of tears how far the Church slideth daily into a worse or to speak moderately unto a weaker estate He did write many books as Io. Bale in Cent. 2. testifieth he lived 72 years and died An. 734. 2. In the year 724. Jua King of the West-Saxons was perswaded by his Peter's pence wife Ethelburga to go unto Rome in a Monkish habit and first did grant that a penny should be payed unto the Pope out of every fire-house of his Kingdom which was called Peter's pence and was ever almost payed until the year 1533 when King Henry the VIII shook off the Pope Ethelbert King of the East-Saxons went to marry the daughter of Offa King of Merceland and Offa did perfidiously cause him to be murthered Thereafter his pride was turned into so great repentance that he gave the tenth part of all that he had unto the Church and several lands to the Church of Hereford and then he went to Rome and gave unto the Pope a yearly penny as Jua had done An. 793. Henry Spelman in Concil reporteth out of a book De Vita Offae pag. 171. This penny was given not as a Tribute unto Saint Peter but as an alms for the help of an English Colledge at Rome and it was called Peter's pence because it was ordained to be payed on Peter's day yet certainly thereafter it was called Peter's tribute 3. About the year 786. Charls the Great King of France made a league A League between France and Scotland with Archaius King of Scots which hath continued inviolate untill our time The Saxons and others had spoiled off France by incursions and Charls did seek to adorn his Kingdom with Letters as well as Arms therefore he sought the favour of the Scots and did intreat King Archaius to send unto him Professours of the Greek and Latine languages and of other learning for his University of Paris amongst whom Archaius did send Albinus or Alcwine John Meilrosius so named from the Abbey Melrose Claudius Clemens Antoninus Florent reckoneth them amongst Hereticks who followed the Greek Church because they did oppose the Romish Rites John Meilrosius became Abbot of the Augustinians at Ticino and Claudius was Bishop of Altisiodore or Auxerre They both writ several works as Io. Bale sheweth in Cent. 14. 4. We have mentioned Boniface Bishop of Ments he was an English Boniface alias Winefrid man and called Winefrid he had boldly reproved Ethelbald King of Merceland for Adultry and Tyranny therefore the King sought his life he fled unto Rome where Pope Gregory the II. did regard him for his liberty and sent him into Germany for conversion of the Saxons then of a
have disputed concerning the calling of the Elect according to the purpose of God is contrary unto the opinion of the Fathers and the mind of the Church But it is sure that the Massilians were Semipelagians And Arnobius on Psal 108. hath this note Mark saith he that it was of his will that he would not Because of the heresie which saith God hath predestinated some unto blessing and others unto damnation In a word whosoever pleaseth to search for this heresie he cannot find that ever there was such an one but that the Pelagians or Semipelagians have used the name to discredit the sound doctrine of Augustine and they seeing his books to be in high esteem and authority in the Church were afraid to put it upon him and they did wrest some conclusions out of his books which they did brand with the odious name of such an heresie 17. At this time was Published an Exegesis or Commentary on thirteen The Exegesis of the Epistle of Paul by Remigius is vindicated Epistles of the Apostle Paul which was lately Printed at Rome under the name of Remigius Rhemensis which lived about the year 540 a Jesuit Baptista Villapand gave out that he had found it at Saint Caecilia in Rome and did publish it as a rich treasure lying so long time in a manuscript Andr. Rivet in Critic sacr lib. 4. cap. 27. sheweth the vanity of the Jesuit seeing the same book was Printed above 30 years before that at Paris two several times and in the Book is mention of Gregory and Beda I add another reason that Exegesis on 2 Thess 2. at these words Except there come a falling away first All Kingdoms shall fall away from the Roman Empire and the man of sin to wit the Antichrist who although he is a man yet shall he be the fountain of all sins Be revealed and made manifest and the son of perdition i. e. a son of the Divel not by nature but by imitation and is called perdition because perdition shall come by him ..... He shall sit in the Temple of God shewing himself as if he were God This may be understood two waies And here he hath first that opinion that Antichrist shall be born at Babylon of the Tribe of Dan c. and then he addeth Or also he shall sit in the Temple of God i. e. in the Church shewing himself as if he were God for as the fulness of God-head did rest in Christ so in that man who is called Antichrist because he is contrary unto Christ the fulness of all wickedness and iniquity shall dwell because in him shall be the head of all wickedness the Divel who is the King above all the children of pride In these words the Apostle demonstrates unto the Thessalonians that the Lord shall not come to judgment untill there be a defection of the Roman Empire Note which now we see fulfilled and Antichrist appearing in the World who shall kill the Martyrs of Christ So far there It is true Chrysostom and others had long before expounded that Text in the same manner but none did apply it in that manner neither could it be applied before that time seeing the Empire of Rome though sometimes more weakned than at other times yet was never solow before the daies of Lotharius then every Nation had their own King and Lotharius had a part of France and a part of Italy and his Successour had no more but a part of Italy As for the appearing of Antichrist we have heard before in Sect. 14. what Gunther and Thietgaud writ unto Pope Nicolaus and in Sect. 15 what Luithpett writ unto King Lewis both which agree with this exposition and application Hence it followeth that this Commentary That Exegesis is not for but rather against Transubstantiation could not be written before this time Next consider for what cause the Jesuit and after him others do commend this Commentary to wit thereby they would prove the fancy of Transubstantiation to have been so old for on 1 Cor. 10. it is said The Bread which we break is it not the Communion of the Body of Christ Certainly first it is consecrate and blessed by the Priests and the Holy Ghost and then broken and now although it seem videatur or is seen to be Bread in verity it is the body of Christ of which Bread whosoever communicates he eats the body of Christ And again it is said there That Bread doth pass transit into the body of Christ neither are they two bodies but one body Because the explication of this testimony may serve for clearing many other such testimonies I will set before you the words preceding and following and then confer all together First a little from the beginning of that Chap. it is said He saith not The Rock did signifie Christ but as if it had been in truth The Rock was Christ though certainly it was not so by substance but by signification Likewise speaking of the two sons of Abraham he saith not These signifie the two Testaments but These are the two Testaments Christ then in respect of firmness is the Rock not by substance and the water which did flow out of the Rock signifieth the doctrine of Christ and the grace of the Holy Ghost of which in the Gospel Who thirsts let him come to me and drink c. It is also called a spiritual and following Rock because it signifieth spiritually Christ who followed them of which spiritual Rock following them they did drink because when human help failed them Christ was at hand giving help by whose powet who is the Word of God the Father they were delivered out of the Land of Aegypt and brought into the Land of Promise So far there And in the other place it is written thus The Cup is called Communication i. e. partaking because all do communicate of it and receive a part of the blood of Christ which it containeth in it And the Bread which we break on the Altar is it not a partaking of the Body of Christ Certainly first it is consecrate and blessed by the Priests and Holy Ghost and then it is broken and now although it seem videatur or it is seen to be bread in verity it is the body of Christ of which bread whosoever communicateth they eat the body of Christ because one Bread to wit of Christ and one Body to wit of Christ we many are who eat that Bread the flesh which the Word of God the Father did assume in the Virgins womb in the unity of person and the bread which is consecrate in the Church are one body of Christ for as that flesh is the body of Christ so that bread doth pass transit into the body of Christ neither are they two bodies but one body for the fullness of the God-head which was in him filleth also that bread and the same God-head of the Word which filleth Heaven and Earth and all things therein the same filleth the
of the elements and blowing on them and crossing them I know not how often the thwarting and lifting up of their Arms the joining and unjoining of the Priest's thumb and fore-singer with such other rites which have no such foundation in nor relation unto Christ's Institution nor his Apostles doctrine or practice and do smell of charming or heathenism more then of true piety and the rather is the word to be forsaken because their Priests are not ashamed to say Qui creavit me dedit mihi creare se qui creavit me sine me creatur à me 25. Raban speaks so not that he meaneth the bread to be turned into the body of Christ although Io. Eckius in tom The Bread is he Body figuratively 4. homil 31. doth cite his words unto that purpose For Transubstantiation was not then hatched as I shall shew God willing and Raban was reckoned amongst Hereticks for the contrary doctrine as is touched before but because the Bread and Wine are the visible figures and resemblances and seals of Christ's Body and Blood and because with the signs the Believers receive the Body and Blood of Christ Raban's words which I have related in the former Section do clearly shew his mind in these words and so we may judge of many others writing in this manner although their words have been wrested to another sense 26. Observe he saith Prayer unto God But in all this Institution is not one word of praying unto the Bread I know they The Bread was not worshipped do quote the Ancients for adoring the bread and especially they alledge Theodoret. dial 2. But by one we may understand the meaning of all others his words are these The mystical signs after sanctification do not depart from their nature for they remain in their former substance figure and form and they may be both touched and seen as they were before but they are understood to be those things which they are made and are beleeved to be and they are adored as those things which they are beleeved to be compare therefore the Image with the exemplar or patern for the figure should be like the truth In these words Theodoret. denieth Transubstantiation and the bodily presence and he calleth the Bread and Wine signs mystical the Image of the exemplar and figure of the truth and thereby we may easily understand what kind of adoring or reverence he would have given unto the signs and not that they should be adored as Christ himself And to shew the impudency of the Romanists I add another testimony which they do object out of August in Ps 98. saying No man eats it before he adore it They object these words as if Augustine were speaking of the bread But his words are Of the earth he Christ took earth because flesh is of the earth and of the flesh of Mary he took flesh because he walked here in the same flesh and did give us the same flesh unto salvation and no man eats that flesh except he first adore it c. Here Augustine speaks not of the Sacrament but of the flesh which Christ took of the flesh of Mary and who denieth that flesh should be adored Some words after these may be understood of the Sacrament and they are clear for he expoundeth the words of Christ The words which I have spoken unto you are spirit and life as if the Lord had said Understand ye spiritually what I have spoken ye shall not eat this body which ye see nor drink this blood which they shall shed who shall crucifie me I have commended unto you a certain Sacrament which being spiritually understood shall quicken you and although it be necessary that the same be celebrate visibly yet it must be understood invisibly So August Nothing can be spoken more plainly and directly against the gross and carnal manner of the presence of Christ's body in the Sacrament 27. It is certain that our Saviour is the Authour of this Prayer and who hath ordained it to be sung Rites at saying Pater noster I know not But Io. Beleth cap. 47. testifieth that in his time the people did stand when this prayer was said if it were a Feast-day and if it were not a Feast the people were prostrate and the Priest said it with a loud voice except these words But deliver us from evil which the people did answer 28. As Christ did ordain that all Believers should eat in remembrance of Communicating now left of him so in ancient times was an order that all should communicate who will not be excommunicate Gratian. de consecr dist 2. cap. Peracta Comperimus Where was then the private Mass wherein the Priest alone consumeth the Sacrament This order of communicating hath ceased through the sloth of Priests and people saith Cochlaeus de sacrif Missae and Harding's answer to the first article of Bishop Juel's challenge And for remedy it was provided that two Deacons should communicate with the Priest Gratian. de consecr dist 1. cap. Hoc quoque Omnes And Pope Sergius the II. ordained And the rite is turned to a mystery that the Bread should be broken into three parts according to the number of Communicants which rite of breaking remaineth yet although the Priest be alone but they have drawn it to signifie a mystery Lombard lib. 4. dist 12. F. saith The part which is offered and cast into the Cup signifieth the body of Christ which rose again the part which is eaten signifieth him walking on the earth and the third part lying on the Altar till the end of the Mass signifieth the body lying in the grave for untill the end of this world the bodies of the Saints shall continue in the graves The Authour of Specul Curator saith two parts are reserved and the third is cast into the cup to signifie that the sacrifice is profitable for three things unto just men for increase of grace unto sinners for taking away their sins and unto those in Purgatory for taking away their punishment So uncertain are they in their errours And in that direction of the Curats it is specially provided that only the Priest shall eat that part which is cast into the Cup. So that now the Communion is for the most part turned into a theatrical eating and drinking of the Priest alone Cassander cannot wonder enough how they have departed so far from the Institution and how they dare so clearly violate the Acts of Councels c. Consult art 24. 29. Christ did not put the Sacrament into his Apostles mouths but every one received the bread with his hand Receiving is altered and such was the custom of the Church untill the sixth Synod saith Jesuit Salmeron on 1 Cor. 11. disp 19. But this was altered when the Roman Church ordained that for reverence sake people should not touch it with their hands but so oft as they communicate the Priest should put the bread into their mouths
intend to hold unto our last breath wee firmly believe of the Holy Ghost wee believe the Holy Ghost and in the Holy Ghost Of the Holy Ghost that he is the one true God with the Father and the only begotten Sonne distinguished in this only that he proceeds from both by vertue of which faith quickning renewing reforming every one attaineth the participation of Christs meritorions grace justification truth fortitude and perfect salvation by which Spirit also the Holy Church is grounded in the faith of Christ against which the gates of hell are not able to prevaile which also by the same Spirit in the members of true faith he washeth justifieth sanctifieth ordereth governeth gathereth strentheneth fructifieth As also by the same Spirit were the Holy Scriptures inspired and are known by him the members of the Church are vnited from him are the gifts of ruling the Church and many other things which by the same Spirit are made perfect unto the life of glory Wee believe the Holy Ghost when wee fully consent unto the Divine Scriptures or Apostls of God Wee believe in the Holy Ghost when with clear knowledge and unfained faith wee love him and with the members inspired by him wee keep his revealed truth unto eternall glory By the same fulness of formed faith wee believe that the holy Catholick Church in respect of the foundation of lively faith is the number of all the elect from the beginning of the world unto the end thereof whom God the Father in Christ by his Spirit hath chosen justifieth calleth unto the glory of salvation and magnifyeth without which is no salvation unto man But in respect of ministry and dispensations wee believe that the holy Catholick Church is the congregation of all Ministers and people subdued by obediente obeying the will of God from the beginning of the world unto the end of it whom God only sendeth inspired by his Spirit giving them the word of truth peace reconciliation that they may bring forth the fruit of salvation in the unity of the Church and their travell be not disappointed of the saving reward whose names and number He only knoweth because he hath writen them in the book of life That first Church hath none that shal be damned and the other is mixed untill the appointed time of the last judgement But the Church of malignants seekes them that are of that evil one whom Satan sendeth in this time of mortall life to the perdition of the world and tryall of the elect On this Church all the curses and sad things that Christ his Apostls have foretold shall be heaped to wit that they who are unworthy of ecclesiastical honour may rule over them by their power The promises also of renovation are fulfilled in her And yet wee arrogate not so much unto us as that we would be called or bee the only Catholick Church as if salvation were to be found with us only but wee endeavour with all diligence to be partakers of the ecclesiasticall truth and wee are afraied to be subject unto orobey evill workers whom wee find to be enmies of the Church and its truth for fear of everlasting damnation and for obedience unto Christ and because they doe minde speak and doe unto his Church things contrary unto his law Wherefore wee willingly endure oppression tauntings and calumnies for the salvation of our souls for un less Holy fear and the horrour of hell did withhold us we would embrace the liberty of the world with it's vanities wherin one may live as he listeth But wee would rather choose the strait derided and sad way in which our Redeemer Christ and the Church his spouse condemned by the world and despised yet following the example of Christ have walked than to taste and follow the momentany pleasures of the world The first and chief ministry of the Church is the Gospell of Christ whereby grace and truth that were painfully purchased by the torment of the cross is revealed which grace is given for salvation by the Holy Ghost and God the Father unto the Elect which are called by the gift of faith Another necessary ministry of the Church wee declare to be the word of teaching by which the saving truth is known in the sense of faith through which knowledge the life of grace and glory is administred unto the men of good desire Likewise wee declare that the seven sacraments are useful unto the Church of Christ by which Sacraments the promises of God are signified to be fulfilled unto believing people and by them entrance into the Church of God for keeping unity among them that walk unto glory is ministred Faith which God gives causeth us think of baptisme the first Sacrament these things whosoever of ripe age by hearing Gods word believeth and believing is renewed in soul and is enlightened such by outward washing for argument of inward cleanness attained by faith should be baptized in the name of the Father Sonne and Holy Ghost into the vnity of the holy Church Our profession is also extended unto children which by the decree of the Apostles as Dionysius writes should be baptized and then by the guidance of their God-fathers being instructed in the law of Christ should be invited unto and accustomed with the life of faith By faith received out of the Holy Scriptures wee professe that in the dayes of the Apostls this was observed whoesover in their young years had not received the promises of the gifts of the Holy Ghost such did receive them by prayer and imposition of hands for confirmation of aith Wee thinke the same of infants Whosoever being baptized shall come to the true faith which he purposeth to follow through adversities and reproaches so that new birth appeareth in his spirit and life of grace such a one should be brought unto the Bishop or priest and being demanded of the truths of faith and of Gods commandements and of his good will and constant purpose and works of truth and shall testify by confession that all these things are so such a one is to be confirmed in the hope of attained truth and he is to be helped by the prayers of the Church that the gifts of the Holy Spirit may be increased in him for the constancy and warrefare of faith and finally for confirming the promises of God and the truth that he hath he may be associated into the Church by laying on of hands in vertue of the name of the Father of the Word and of the Holy Spirit By this faith which we have drunk from the Holy Scriptures we believe and confesse with our mouth Wheresoever a worthy priest with believing people according to the mind and purpose of Christ and order of the Church shall shew forth his prayer with these words This is my bodie and This is my blood immediatly the present bread is the body of Christ which was offered unto death for us and so the present wine is his blood shed
decent union in Christ of twoe persons man and woman keeping a chast bed without breach and it is a signe of a great truth to wit the coupling of Christ with the Church and a believing soul By faith wee affirme that if God give a contrite and humbled heart for sin unto a falling sinner having the true faith of Christ and if with heart and mind and really he repent of his former sins such a one being so truly disposed if he find a presbyter able to discerne good from evill and whose lips preserve the knowledge of Gods law he should reveale uprightly unto such a priest his sins by confession by whom as a judge ruling in stead of God and the Church according to the law of the Lord the weight of the fault may be rightly discerned to the end he may be ashamed and being corrected he may have advice of repentance unto reformation of himself and being either loosed or bound by Christs keyes he may obey humbly and that such humble contrition of the heart is a sacrament that is a signe of true grace bestowed on the repentant But if there be not a heart contrite humbled through faith abhorring vice and an afflicted Spirit embracing the will of God and also confession with relaxation of the fault and moreover if fained satisfaction be added wee pronounce it to be a vain signe and void of the grace of Christ The anointing of the sicke containes two things in it first a cause of a more ready approaching unto the diseased for this it is not a sacrament the other is the thing signified by that unction which is given by God in Christ for which thing prayer especially should be made in true faith that it may be given unto the sick believer as blessed James commandeth saying Is any sick among you let him call for the Elders of the Church and let them pray for him anointing him in the name of God and the prayer of the faithfull shall save him and the Lord wil relieve him and if he be in sins they shall be forgiven him By faith of the sick the signe of unction assures him of the forgiveness of sins When wee have declared the faith of the Catholick Church and her truth by which truth holiness is given unto her it remaines to declare by the same certainty of faith the communion of Saints The communion of the Saints is when the members of the Holy Church doe for common benefite use the good free saving and administring grace of God which is given without repentance and they exercise themselves according to the grace of God given unto them to the common utility of others It is cleare then that the elect only are partakers of true faith grace and righteousness in Christ by his merite unto the glory of eternall salvation as also they receive the sacraments to the evidence of faith albeit they have been seduced yet damnation shall not ceize upon them But the wicked of unformed faith albeit they communicate truly in the Sacraments digniries administrations and publick manners if they he destitute of true faith they communicate unworthily as hypocrites and if they follow the erroneous by their leading they fall into seduction and deceit By faith of Christs grace wee pronounce freely that who communicateth with a lively faith by the same he attaineth through Christ true remission of his sins and also because he partaketh of the Sacraments of the Church he getteth by the same faith and certainty the relaxation of crimes and at the time of the last judgement in the resurrection the glorification of his soul Amen The Letter which they sent with this Confession is worthy of reading But for brevity I omit it When the Confession was delivered their adversaries ceased not to accuse them still as if they had writen otherwise then they did believe or practize and so the King went on in cruelty against them Wherefore they sent another Apologie where in they tooke God to witness of the injuries done unto them by their adversaries and that they had writenin singleness of heatt nor did their tongue dare to speak what their heart did not believe There also they expresse them selves more clearly in some particulares as concerning the Eucharist they say Wee do not only believe and confesse that the bread is the naturall bodie and the wine is the naturall blood sacramentally but also that the bread is the Spirituall bodie and the wine is the Spirituall blood And to believe this we are induced by the saying of the Apostle Paul The bread which we break is it not the communion of the body of Christ and the cup ..... for wee that are many are one bread and one bodie for wee are partakers of one bread and of one cup ...... The Redeemer of mankind hath commanded to take eate and to doe that in remembrance of him but no command is given unto believers to worship the sacramental subsistence of Christ's body and blood for Christ gave unto his disciples sitting what they should use and they obeying him did eat and drink but did not worship the sacrament And the Apostles and their successours for a long space of time went to the houses of believers and break the bread with joy and certainly they did not worship the sacrament nor in so doing did they erre nor were called hereticks But they did worship the personall subsistence of Christ at the right hand of the Father And unto the true worshippers of the Divine Majesty it is commanded in both the Testaments the old and new to worship and adore Christ very God and Man not in the sacramentall existence but in his naturall and personall subsistence at the right hand of his Father For the old Testament as the triumpher over Satan tempting him remembreth saith It is wrtiten Thou shall worship the Lord thy God and him only shall thou serve The vessell of election explaines the New when he saith God hath exalted him and given him a name which is a bove every name that at the name of JESUS every knee should bowe .... The incarnat truth confirmes this when he saith That all men should honour the Sonne as they honour the Father But none doeth worship the Father in any creature but only in heaven as that prayer published by Christ testifieth Our Father which art in heaven c. In the words following because they were accused that they did not worship the Virgine Mary nor the Saints they shew that they did esteem of the Virgine as blessed above all women not only for that she was sanctified but also for that the Sonne of God did assume a body of her body and they esteem of all them who were sanctified by faith in the grace of God through Christs merite and so as blessed of God they doe honour them with due honour they love them and would follow them but they can not give them more honour than Gods word directs them 10. When
of Christ by the Holy Ghost Which argument is like unto this God healeth by the power of nature therefore a Physician oâ— medicin help nothing thereunto Certainly only Christ worketh whole salvation in us and that not by the power of any other thing but by his only Spirit and nevertheless for the same effect in us he useth his word both visible in the sâ—craments and audible in the gospell and by them exhibiteth and bringeth remission of sins communion of himself and eternal life Zuingliâ—s did acknowledge this therefore when he denied that the sacraments give grace he understood the outward action of itself can do nothing to this purpose but all thing belonging to salvation is from the inward action of Christ and the sacraments are his instruments in some manner And it was Luther who first of all men did impugne this tenent of the School-men that the sacraments of themselves conferr grace without any good motion of ourselves and wihtou faith And so in this question Zuinglius did impugne what Luther taught not The same happened unto Oecolampade whom none doubteth to have been an excellent Divine if they read his works as he did read the Scriptures with singular modesty and reverence and was well acquainted with the fathers and did much esteem of them so he wrote very reverently and religiously of the sacraments howbeit he thought that Luther's wordes did import an impanation or local inclosing of Christs body and upon this account did impugne them for he writes so in his last dialogue when he would declare the difference The difference saith he is rather in the manner of the presence and absence then in the very presence and absence for none is so blunt to affirm that Christs body is every way absent or present Some hold that the Lords bread is the very body of Christ so that whosoever whether godly or ungodly do eat it they eat not only the bread and the sacrament but also the body of Christ bodily and let it down into the stomack But we speak against this and affirm that the element is not so honoured as that the most excellent of all creatures would unite himself into the same and natural substance of it or that he is so naturally contained in it that by it as a midle pipe grace is conveyed which the Holy Ghost gives unto believers and by the touch and tast of it even the ungodly do touch and eat the very body of Christ and are partakers of grace From those his words who may not see that Oecolampad impugneth three things only that the body of Christ is united with the bread into one and the same natural substance contained naturally in it and that by the touch or tast of bread all both godly and ungodly are partakers of grace But Luther did never affirm any of these albeit not a few did judge that those things were in the words which he did use in this purpose especially when he did deny any trope in the words This is my body I will also adioyn a whole epistle of Oecolampad where in he plainly avouches his faith concerning this point It is thus John Oecolampade unto N. a brother in Christ Grace and peace from God the Father I have need to be informed by thee my brother and thou comest unto mee and violently pressest mee unwilling to answer Is this thy tyranny tolerable and yet in Christ it is to be comported for it is friendly and brotherly and yet upon this condition that I may have the same power over thee and thou shalt impart unto mee thy judgement mutually when thou shalt receive mine Receive then plainly what I believe The sacramentall signes whereby the sacramentall promise concerning the remission of my sins that it may be more believed by my infirm conscience are not unto mee bread and wine for I who seek higher things make no reckoning what sort of bread and wine be given but I desire more admirable things and powerful to streng then my weak soul and those are no other but the very body and the very blood not the figure of the body and blood but the body that was given and suffered for my sins and which the Angels of heaven do enioy deliciously which Christ promised to give and did give to be meat not carnal but spiritual and the blood which flowed out of his body and was shed for my sins for that doth powerfully seal the promise of purging mee from all mine iniquity and for this I believe simply the words of Christ saying This is my body which shall be given for you and This is my blood of the new testament which is shed for you Whereby he testifieth that that body is a seal that sins are forgiuen unto him who believes and eates spiritually seing he suffered for this cause The word of Christ went first which the effect hath sealed by the holy seal I hunger and thirst for this bread and drink not that it as bodily meat may be converted into mee but that I may be turned into it and may become spiritual by spiritual meat that when I shall be in Christ Christ also abiding in mee to wit being received in the sacrament may by his grace work his own works that so I may be ready to obey all the members of Christ albeit it were to die for them as he died for mee and so I may be a true member in that his mysticall body not in the body of Antichrist because I desire not a portion with him but I desire to be a member of Christ though the lowest I can not speak more plainly take this in good part do with courage and trust in the Lord. Basile Aprile 19. By the providence of God saith Bucer this epistle is amongst the epistles of Zuinglius and Oecolampad which other ways were not happily published for in that book some epistles that were published in the first heat of the disputation came abroad again which annoy not so much the concorde of the Churches which the Lord gives at this time as the sincere and solid knowledge of those mysteries amongst not a few Moreover when I heard that those epistles were a printing and intended in a preface which might have been prefixed unto the work in name of some man in Basile to supply some things that were written in these epistles slenderly concerning the sacraments and therefore might offend many that the readers might understand how even that Church approves the right faith of the sacraments even as they had embraced it long ago and doth profess it soundly Some man the Lord forgive him caused the preface be published in my name And so when it is said in the beginning of the epistle When wee set forth those episâ—les many did judge that I had caused these epistles to be divulged and thence did inferr that I do not intend the agreement of the Churches in the doctrine of the sacrament And because at this time I can
appointed and the next day he brought his answer and propositions The sum is A Sacrament in the strict sense is a sensible thing appointed by Divine institution to be separated from common use to signify spiritual and holy things and this signification consists not in a bare representation whereby the mind is admonish'd to conceive the thing signified this is the use of pictures but on Gods part with the signs is also a very giving of those things which are signified and offered unto our souls 2. We teach that according to Christ's institution by the bread is signified Christs body by the wine his blood by breaking the bread and powring out of the wine are signified those grievous torments which He suffered for us in his body and soul by outward giving the bread and wine the spiritual giving the things signified by Christ unto our souls by outward taking the signes is signified the spiritual receiving of Christ by faith Sacramentaly and truly For He hath commanded not only what things are to be used but also what we should do 3. The Sacramental union of the signes and things signified consists in a mutual relation as is now said for the verity of Christs body which is local and circumscribed both before and after his glorification can not consist otherwise Again many passages of Scripture that shew the true and physical ascending of Christ from the earth and his returning from heaven unto judgement do confute the doctrine of consubstantiation Thirdly that Paul saith We are absent from the Lord and We desire to be with him Lastly this was the continual consent of the Church concerning the true absence of Christs flesh from us and the continual circumscription of his body not on the earth but in heaven which can not consist with any other conjunction but this relative 4. When the word Sacrament is taken in a more large sense it consists of two things one earthly and another heavenly We teach that earthly things are received by earthly instruments to wit the hand and mouth but the heavenly things are apprehended only spiritually by faith because albeit Christs body is a truly organical body yet analogy requires that such as the nurishment and end thereof is such also must be the manner of receiving it but the nurishment and end thereof is spiritual that is they concern our spiritual union with Christ and eternal life through him therefore the manner of receiving those must also be spiritual by the proper instrument of the soul which is faith and therefore seing the bodily receiving of the signes is a pledge of the spiritual receiving these words eat and drink as they are properly spoken of receiving the signes so are they spoken figuratively of the thing signified to wit by asacramental metony my whereby that which agreeth unto the signes is spoken of the things signified and so both those receivings can not be by the mouth Again if the substance of Christs body were received bodily it should remain in the faithfull at least and they should become the substantial or bodily members of Christ and so the Church were not his mystical body but a body verily and substantialy consisting of the substance of His body and of the bodies of all believers 5. The proper effect of the Supper is the saluation of the worthy communcants by confirming their spiritual vnion in Christ and another effect but by accident is the condemnation of them who come unworthily that is ignorant of this mystery or meerly incredulous and without repentance and this condemnation proceeds not from the Supper but from the unworthy vsing of it Then unto the question as it was propounded Beza answered negatiuely not denying that the body of Christ is truly offered unto all that come but to be received by faith and not by the mouth and therefore albeit the wholl sacrament be tendered unto all that come yet unbelievers receive only the signes and they are guilty of Christs body and blood not which they have received but which they contemned Unto the two arguments he answered We deny not the truth of Christs words but we expound them according to the analogy of faith contained in the Creed unto which faith consubstantiation is contrary and albeit Christ as he is God is almighty yet his manhood is not almighty and as he is God he can not do what he hath not decreed to do or what is contrary unto his decree not because he is not almighty but because to change his will and so to be mutable is not a power but an infirmity But God hath ordained that Christs body should be local and circumscribed c. On this article the disputation continued three dayes the one pressing the truth of the words This is my body and Beza urging the analogy of the faith and the like phrase of other sacraments Neither of the two would yield and then they passed unto the article of the person of Christ First the Wurtembergers say both agree that the Sone of God hath assumed the nature of man and became like unto us in all things excep sin that he hath assumed this nature into the unity of his person and he is one person so that the two natures are most strictly united not by confusion or commistion or absorption or transmutatioâ— of either of these natures before nor after his ascension for unto the perfect person of the Mediator both natures are required neither can the properties of the one nature be the properties of the other for then would follow an abolition of one of these natures also the properties of the humane nature are the gifts that were given unto him without measure by which he excelleth all men and Angels In the person of Christ is a communication of properties whereby the properties of both natures are spoken of his person and the properties of the one nature are given unto the other by that docttine which is called doctrina idiomatum and so when it is said The Son of God communicates his properties unto the assumed nature to wit his omnipotence or omnipresence it is not understood as if he powred into the assumed nature as a thing is powred from a vessell into another his properties as if humane nature by itseif or of itself or considered in abstracto without his person had proper omnipotency neither may we think that his humane nature is made an infinite substance or uncircumscribed or extended unto all places or is every where in such a manner as God is every where When we speak of the real communication of properties we mean not that one nature passeth into another but we oppose real unto verbal communication which makes only names common unto the natures Then the question is Whether for the personal vnion there be a real or a very and true communication of properties between the two natures in his person or that the one nature communicates its properties unto the other and how far this
They shall give signs and wonders that the very elect if it were possible should be deceived Why speaks he as doubting seeing he fore-knows what shall be It is one of two because if they be elected they cannot be deceived and if they be deceived they are not the elect Therefore that doubting of our Lords words designeth tentation because they who are elected to persist shall be tempted to fall by the signs of the Preachers of Antichrist for they shake but fall not It is said therefore if it were possible because they shall tremble and neverthelesse they are called the elect because they fall not Again on Iob lib. 25. cap. 20. in that he saith He causeth an hypocrite to reign for the sins of the people Antichrist may be understood the head of hypocrites for that deceiver feigneth holiness that he may draw into wickedness but for the sins of the people he is suffered to reign albeit many have not seen his principality yet they serve his principality by their sins are they not his members who by a shew of affected sanctily would seem to be what they are not Certainly they come out of his body who hide their iniquities under the cover of sacred honour And in an Epistle to Wimund Bishop of Aversa which is in Gratian. dist c. 8. Sâ— consuetudin he saith If thou oppose custom observe what the Lord saith I am truth and life he saith not I am custom but I am truth And truly to use the words of blessed Cyprian Whatsoever custom how old soever is altogether to be postponed unto truth and custom contrary unto truth should be abolished In lib. 7. Ep. 1. unto Sabinian then his Resident at Constantinople amongst many particulars he saith Shew my most gracious Lords that if I their servant would have medled with the death of the Lombards this day that Nation should not have had either King Dukes or Counts and it might have been in utter confusion but because I fear God I am afraid to meddle with any mans death Certainlie his Successours neither have carried themselves as loyal servants of the Emperours nor have they feared God in this manner nor have they been so sparing of bloud In humilitie he first called himself The servant of the servants of God and his Successours retain the same Title but they will not willinglie hear the name given them by another Pol. Verg. de invent rer lib. 8. cap. 2. for they will be Lord of Lords Concerning the Lords Supper his words are remarkable in Dialog lib. 4. cap. 58. His bodie is taken and his flesh is divided for the salvation of the people his blood is now poured forth not into the hands of unbelievers but into the mouths of believers therefore let us consider what a sacrifice this is for us which for our absolution representeth or follows continuallie the Passion of the only begotten Son Here though he call the breaâ— Christ's bodie and flesh and the wine the blood and the Sacrament a sacrifice yet he shews 1. That the bread was then divided 2. The wine was given unto the people 3. That the Sacrament is a continual representation or imitation of Christ's passion All which are contrarie to the Doctrine of the Romish Church now nor can they consist with the opinion of transubstantiation Upon other occasions we shall yet see more of Gregorie 3. It was received by many of the ancients in the third Centurie and others Purgatory entreth by degrees following that the souls departing must be purged from corruption lest any unclean thing enter into heaven Origenes wrote this purgation must be by fire and thereupon many have written of a purging or purgation fire as Bellarmin lib. 1. de Purgator cap. 6. hath a role of such testimonies The Fathers did think that all men must passe that fire but they who had committed the most sins or had been most superficial in their repentance on earth must suffer the more pain So Gregor Nissen in Orat. pro mortuis saith He who goeth out of the bodie cannot be partaker of the Divinitie unless the purging fire cleanse away the filth of the soul And Origen in Psal 36. All men must come to that fire even Paul or Bellarm. de Purg. lib. 2. cap. 1. Theodoret. on Cor. 3. saith The day of the Lord shall reveal i. e. the day of judgement if any mans work abide Doctours teach heavenly things but the hearers do chuse according to their own mind what is to be done but in the day of the Lords coming there shall be a sharp and great examination and them that have lived rightly that fire shall make them more glorious then gold or silver but them who have committed iniquitie it shall burn up like wood and hay But the Teacher of good things shall not suffer punishment but shal be judged worthie of salvation for this he saith he shall be saved to wit the Teacher And the work shall be burned that is they who have made themselves evil work For if we read the words so we shall perfectly find the meaning of the words that are written c. Ye see he differeth from the former concerning the faithfull Teacher they who thought that all shall suffer did pray for the souls of all who die in hope of resurrection so excluding the Reprobates only as is manifest in some Greek Liturgies who say We offer unto thee O Lord sacrifice for the Patriarchs Prophets Apostles Martyrs and especially for the blessed mother of God and we remember all the faithfull who are dead Bellarm. loc Amongst others he quoteth Lactantius Firmian as a teacher of Purgatory his unsolid and different opinion is Institut lib. 7. cap. 21. thus All souls abide in one place untill the great day and then they must all be examined by fire they who have been perfectly righteous and who are they if the words be taken strictly shall not feel the fire they who have not been so godly shall quickly pass through the fire and be cinged about and the wicked shall burn for ever But Basilius surnamed the Great when he was a dying did expect to be received quicklie among the Angels and Gregor Nazianzen who writ his life did believe that his soul departing should be received in the eternal Tabernacles and with Basil behold the blessed Trinitie Neither did any of the Fathers before Augustine dream of such a place in Hell where they say this purging is before the day of judgement nor speak they of any place thereof and so they knew not of such an Inn in Hell which the Romanists now call the place of Purgatorie yea the Jesuits Duraeus cont Whitek fol. 338. and Bellar. de purgat lib. 2. cap. 2. say expresselie that the Fathers expound that Text 1 Cor. 3. of a metaphorical fire and in cap. 6. of that book Bellarm. saith neither the Fathers nor Gregorie himself know where Purgatorie is nor Petrus Damianus who lived 400. years after
verb. Apost saith This is the tradition of the Fathers and observed by the whole Church thar when the defunct are mentioned at the sacrifice we should pray for them who have departed in the Communion of the Bodie and Blood of Christ and that it should be told that it is offered for them It is without doubt that these things are available unto the defunct but such as have lived so before their death that they may profit them after death But they who have gone out of their bodies without faith which worketh by love such duties of holiness are bestowed on them in vain seeing while they were here they received no grace or received it in vain and did treasure unto themselves no mercie but wrath And Confess lib. 9. cap. 3. he praieth for his mother Monica and addeth Lord I believe that thou hast done what I crave yet approve the voluntaries of my mouth for she did crave to be remembred at thy Altar Bellarmine saith that the Church was wont to pray on the Feast daies for particular Saints as on the Feast of Leo they said We beseech thee Lord grant that this oblation may be helpfull unto Saint Leo But saith he this sentence is now changed And Ambrose did pray for the soul of Theodosius but as they who did so pray do never bring any warrant from Scripture for it so neither can they tell what to make of such prayers Epiphanius contra Aâ—ri haeres 75. saith These prayers and oblations were at first instituted partly as Thanksgivings unto God to glorifie him in his servants partly in commendation of their praises who sleep in the Lord partly that others might thereby be moved to the imitation of their godliness and partly to shew publickly the faith hope charitie and love of the living their faith saith he because albeit these were departed yet the living believe they are injoying a blessed life hope because they are awaiting the same their charitie because they retain a sweet remembrance of the departed and their esteem because they judge them who are departed in the fear of the Lord howbeit in a blessed estate yet to be inferiour unto Christ seeing they praied unto him for them So far he Augustine in the fore-named Sermon saith It is not to be doubted that the dead are helped by the prayers of the holy Church and sacrifices and alms that is given for their souls that the Lord would deal more mercifully with them than their sins have deserved Where Cyprian in 34. Epistle saith We offer sacrifices continually for them Pamelius expounds it not to be otherwise then in remembrance of them and he proves this out of the Canon of the Mass presently in use and out of Augustine in Ioh. tract 84. where he saith The Martyrs we remember at the Table not so as we remember others who rest in peace to pray for them also but rather that they would pray for us that we may cleave unto their steps This washing excuse doth add more guilt as followeth Bellarm. de Purgat lib. 1. cap. 18. saith Their prayers were thanksgivings to God for their glorie or petitioneth not that their Saints might be augmented in glorie but that their glorie might be augmented with us or that their glorie might be more known unto the world or they were petitions for some accidental glorie of their bodie at the resurrection And whereas it is commonly said He doth wrong unto a Martyr who prayeth for a Martyr Bellarmine saith it is to be meaned of them only who pray for remission of their sins or for essential glorie unto a Martyr which is not lawfull saith he Thus we see they are contrarie one to another concerning prayers for them who are in blessedness and albeit Augustine calleth it a tradition of the Fathers and saith that it was observed by the whole Church yet none of them can shew that it is a Tradition or that it was observed by the Church in the time of the Prophets or Apostles nor some hundred years after them As for the souls damned in Hell Epiphanius loc cit saith We remember sinners and seek mercie for them and our praiers are helpfull unto them although they take not away all the blot Chrysostom homil 22. ad pop Antioc saith Read the Scriptures of our Saviour and learn for none can help us when we depart hence into that place a brother cannot redeem a brother out of those endless torments nor one friend another nor the Parents their children nor the children their Parents But you will say where is the proof of that Behold him who was thrust out from the marriage and none interceding for him consider the five Virgins that were excluded and their neighbours not praying for them and Christ calling them fools Ye have heard how that the rich man had no pitie on Lazarus and when he was tormented he craved a drop of water and how Abraham could not ease his torment and on 1 Cor. 16. hom 41. he biddeth rejoice that the sins of the wicked are by their death come to an end lest their punishment were increased yet saith he strive so far as ye can to help them not with tears but with prayers supplications alms and oblations So is he contrarie to himself and which is especially to be marked in the first place he gives reasons of his doctrine and none for his exhortation save only that Job offered sacrifice for his children But we find not that Job offered for them when they were dead but while they were alive in their bodies Likewise Augustine a little before said that duties of pietie are bestowed on such in vain but in Enchir. cap. 68. he saith prayers for the damned if they be no ease unto the dead yet they are comfortable to the living but he shews not what manner of comfort Pope Gregorie the I. prayed for the soul of Trajan an heathen Emperour and Bellarmine loc cit saith this was an ungodly praier unless we will hold that it was a particular motion of the spirit So he will neither approve nor condemn the Pope but he condemneth the like praier But Augustine had a by-way of his own concerning a third sort of souls that were not reprobates and yet in pain he had been a Platonick and retains so much of the Elisian fields and thought that praiers for such souls is a propitiation to God for their relief as followeth But after the 600. year this opinion was received by many especially by the authoritie of Pope Gregorie the I. that praiers and oblations should be offered for the dead to the end their torments in Purgatorie may be eased or ceased Now if we compare the practice of the Fathers in the preceding 400. years with the opinion of Gregorie and of the Roman Church after him we find that both sorts praied for the dead but with great difference The Greeks thought that the elect souls were not in Heaven yet not any of them in
Writer of the Historie saith lib. 2. there was great contention concerning the Latine Translation and in the end they did conclude that it is to be approved as authentical yet so that they who are more diligent should not be forbidden to quench their thirst out of the Hebrew and Greek Fountains And after that Councel two other Editions were published by Pope Sixtus the V. and Clemens the VIII with infinite alterations as followeth in the 16. Century 11. The Popes did indeavour to take libertie of marriage from the Clergie The single life of Church men is opposed and where they could prevail adulterie and murther of babes was multiplied as is touched In sundrie Nations great opposition was made for Arnulph Bishop of Metensis was the father of Anchises the father of Pipin Britain would not receive this bondage In Creet John a Priest had a wife and therefore was reproved by Pope Vitalian What may I speak of one Greek The Greeks are for the most part married untill this day In the fourth Councel at Toledo Cap. 43. Marriage was approved and Fornication prohibited More of this hereafter 12. Divers Nations then received the faith the Gothi and Suevi in Spain Some Nations hear of Christ forsook Arianism by authoritie of their King Reccared Ghent brake down the Altar of Mercurius whom they had served and began to serve the true God by the preaching of Amand a French-man an 613. who was exiled for reproving King Dagobert of luxurie and venerie Other Flandrians were converted by his Countrie man Aegidius an 649. The sound of the word had been through the world but the Nations persevered not and being instructed but in few persons Paganism continued and the Barbarians disturbing the Realms did also disturb the estate of religion 13. In that Centurie lived sundrie Divines although not equal to their forefathers John Bishop of Alexandria called the Almons an 610. who for Some worthy men his rare example of hospitalitie and bountifulness to the poor is no less worthy to have place amongst good men than he is followed of few He was wont at all occasions to propound unto the people questions out of the Scriptures because multitude of heresies were then on foot and he exhorted the people to propound their doubts unto him If any did presumptuously move curious questions he could cunningly turn to another more profitable When any of the unlearned moved trivial doubts he accepted them calmly and commanded that thereafter such persons should not be admitted to the end others seeing such men checked should be the more wary In the daies of Boniface the IV. John Bishop of Gerunden a Spaniard was instructed at Constantinople in the languages and reading of Scriptures thence he returning into his Countrie did with dexteritie refute the heresie of Arrius and therefore was exiled to Barchinona but after the death of the Arrian King Lemungild he returned and wrote many books Of the same country was Europius Bishop of Valentia worthy of remembrance for godliness of life and sinceritie of faith Then also lived Ildefonsus Bishop of Toledo who as another Augustine is called the Hammer of Hereticks France did never want famous witnesses of the Gospel at that time was the fore-named Arnulph Bishop of Metensis Projectus a Martyr in Aquitania an 610. Eustathius Abb. Luxovien the Disciple of Columban an 624. Modoald Bishop of Trevers Renald the successour of the above-named Amand we have heard of Serenus Bishop of Marsilia where succeeded Projectus who is said to have suffered martyrdom in agro Cameracen an 678. Eustasius a Preacher in Bavier an 640. Lambert Bishop of Tungri was put to death an 658. because he rebuked Pipin for marrying another wife the first being yet alive Dodo the brother of the second wife was the Executioner and shortly thereafter died of vermine Ulfranius Bishop of Senonen hath been a diligent labourer in the Lord's harvest in Frisia an 660. Leodagarius Bishop of Augustodunen suffered death at the command of Theorick King of France because he oft reproved him of tyrannie Victor Bishop of Carthage an 646. writing to Pope Theodore retains the old Titles saying Unto the most blest and honourable Lord his holy brother Theodore Pope the works of your most blessed brother-hood are acceptable unto God c. There he affirmeth that all the Apostles were of equal authoritie and honour 14. Isidorus Bishop of Hispala called the latter did write many books of the Christian faith and the History from Adam untill his own time 624. Isidor Hispalen he hath many errours but in many things is sound In his book de summo bono cap. 28. he saith In the holy Scriptures as on high mountains both the learned find sublimities of knowledge whereunto as Harts they may lift up the steps of their contemplation and the simple men as lesse Wights may find mean things for their capacitie to which they may humbly have refuge the holy Scripture seems unto the babes of understanding to be base in words in respect of the historie but it wadeth more deeply with the more learned opening unto them the mysteries thereof and it remains common to the learned and unlearned Lib. 7. etymolog cap. 9. Peter received his name from the Rock which is Christ on whom the Church is built the Rock hath not the name from Peter but Peter from the Rock therefore the Lord saith Thou art Peter and upon this Rock which thou hast confessed will I build my Church for the Rock was Christ upon which Peter himself was built Lib 8. cap. 5. he noteth it as a fault in the old Catharists that they did glorie in their merits and that they denied forgiveness of sins to the penitent Lib. 6. cap. 19. The Sacraments are baptism and chrism the bodie and blood of Christ Here he nameth but two because the custom was then to anoint them who were baptized De offic lib. 1. cap. 18. Bread because it strengthneth the bodie is therefore called Christ's bodie and Wine because it worketh blood in the flesh therefore it hath relation to Christ's blood these two are sensible but being sanctified by the Holy Spirit are changed into the Sacrament of the Lord's body The Papists now in our daies would gather out of these words Transubstantiation but hereafter God willing it shall appear that neither word nor thing was thought upon in 500. years after that time and Isidore saith Transeunt in Sacramentum And de doctrin fide art 33. saith That marriage is evil or to be compared with fornication and to believe that meat is evil or the cause of evil unto the eaters is not Christian but properly Manichean or Encratitish 15. Agrestin was Clark to King Theodorick and then entred the Abbey Lexovien with all his Wealth he became wearied of the superstitious rites Agrestin and left the Abbey Then he went to Aquileia which for that time was not under the yoke of the Romish Pope and
should be used in all Churches and Chappels But many did expound that sign the contrary way and would not receive it till Charls did command all Bishops and Priests to use it thorow his Dominions he caused the Mass of Ambrose to be burned and threw many Priests into prison who refused to accept the new Mass The Church of Millain would not change Walafrid Strabo who lived about the year 900. testifieth in his book de Exordiis rer cap. 25. that in his time the Roman Mass was not universally in all Churches but almost saith he in all the Churches of the Latines and no Benedictine Monk did read it In the sixth tom of Biblioth Patr. de la Bigne are many books of several Authours explaining at that time the signification of the Ceremonies injoined in that Mass Their Dedicatory Epistles and Prefaces shew that they were put upon that work by the authority of the King and some time-serving Bishops and the great number of those books is an evident proof of great opposition against that Mass and the rites thereof although the books of the Adversaries have been kept down by the prevailing party Hereunto serveth what Antoninus de Voltelina a Dominican said in the Councel at Trent as is written hist lib. 6. It is clear by Histories that of old every Church had their own Rituals of the Mass brought in day by day rather of custom than by judgement or constitution and that the lesser Churches did follow their Metropolitan or their neighbour greater Churches but the rite of the Roman Church was received in many Provinces for gatifiing the Pope and nevertheless there be yet many Churches whose rites differ very much from the Roman Even in Italy remaineth the rite of Millain differing from the other in the principal parts thereof and that the same Roman hath suffered many changes is clear unto any who readeth the old book called Ordo Romanus Neither in ancient time only but within these few ages certainly before 300. years the rites of Rome were not the same which the Priests observe now in the City of Rome but which the Order of the Dominicans do retain Moreover said he the Vestments Vessels and other Ornaments both of the Ministers and of the Altars which are now in use are so new and transchanged as is easie to be observed by looking on the Books and Pictures that if the old things were brought into the World again none would know them Wherefore if the Fathers will bind themselves to approve the only rites of the Roman Church they cannot want reproof as by prejudice condemning antiquity and the rites of all other Churches and so expose themselves unto the sinistrous interpretations of men wherefore it were better to set upon those things which concern the essence of the Mass without any mention of the rites And in declaring the differences betwixt then-present custom of the Romans and that which was called Ordo Romanus he nameth especially that in this the Communion was given under both the species unto the people Some were offended at his freedom of speech and the Bishop of Quinquecclesiensis did openly profess that the Frier had spoken truly neither could any who loveth truth be offended with him Hence it appeareth clearly that the Church of Rome hath been subject to novations from time to time and the Missal now is not the old book of Pope Gregory the I. More of the Mass followeth in the next Century 10. In the sixth tom of the fore-named Biblioth Patr. is a remarkable piece Amularius Fortunatus of Amalarius Fortunatus Trithemius calleth him Hamularius a very learned man in the Latine and Greek languages a Monk of Luxovia In the Preface he sheweth that he had written another book of Divine Service and thereafter he went to Rome to enquire of the reasons of the rites different there from other Churches and so he did write four other books wherein he describeth what he had heard and what he thought himself on the contrary yet in a mild and moderate way whether for fear to offend or in hope to prevail with fair information it is uncertain He saith In all that I write I hang on the judgement of godly men and holy fathers and withall I say what I think What things are done in the celebration of the Mass are done in the Sacrament of the Lord's Passion as he commanded saying How oft ye do this do it in remembrance of me Therefore the Priest in offering Bread and Wine and Water in the Sacrament representeth Christ the Bread and Wine in the Sacrament do represent his Body and Blood Sacraments should have a similitude of those things whereof they are a Sacrament wherefore let the Priest be like unto Christ so the offering of the Priest upon the Altar is like unto that of Christ on the Cross that which is offered in resemblance of Christ the Priest commendeth it unto God the Father Let the judicious hearer consider for whom are the prayers that the Priest saith after the Communion and he shall find that they sound for them who are refreshed with the heavenly bread No prayer for the dead Lib. 3. in prof It is sufficient that the Bishop or Priest do only bless the Bread and Wine whereby people may be refreshed as in ancient times it was done by the Apostles Lib. 1. Cap. 14. he saith No creature do I by reverencing adore but God all substance which is not God is a creature and a creature is not God the Cross of Christ may be set before me but in my mind I hold Christ as hanging on it The very words of the prayer declare whom we adore we say We adore thy Cross O Lord and we commend and glorifie thy holy resurrection Here are no words of praying but of shewing the adorable Cross and the commendable resurrection of our Lord. And in another place we say God who by the precious blood of thy only begotten Son our Lord Jesus Christ hast been pleased to redeem us grant graciously that who come to adore the life-giving Cross may be freed from the bonds of their sins to whom I pray him I adore I am cast down in body before the Cross but in my soul before God I reverence the Cross by which I was redeemed but I pray unto him who hath redeemed me Then he hath a story of Oswald King of England whom he calleth faithfull and most Christian how he being in danger of his enemies caused a Cross to be set up on a Tree that came first unto his hand in the Field and said unto his Army Let us all bow our knees and all pray together unto the Almighty living and true God that he of his mercy would defend us from our proud and fierce enemy for he knoweth that we have undertaken Wars for the safety of our Nation They all did as he commanded and in the dawning they obtained Victory according to their faith Here Amular gathereth no conclusion
good purpose what good works did precede whereby that man did deserve to be one person with God yea to be very God To wit God himself even he by whom man began began not to be another then the Son of God and that the only the only begotten and properly and for the Word of God who was made flesh verily God that as every man is one person even a reasonable soul and flesh so Christ is one person the word and flesh Whence is so great glory unto human nature by no preceding merits without doubt by the free and gracious gift but only here the great and only grace of God is evidently shewed unto them who consider faithfully and soberly to the end men may understand that they are justified from their sins by the same free grace by which it was that the man Christ could have no sin Ibid. cap. 12. Certainly no man can have peace with God but by the Mediatour Christ Jesus who is in two natures very God and very man one Christ both Priest and sacrifice he came unto us to offer for us what he had assumed of us that he might take away from us that which he found in us that is our sins Ibid. cap. 21. The Apostle saith of the fire of the day of judgement What each mans work is the fire shall declare It is not to be doubted that he speaketh of a Purgatory fire which fire the ungodly shall feel one way and the godly another way and the righteous another way seeing the ungodly shall from the torment of the fire be thrown into everlasting flames but the godly who shall rise in their bodies without all blot of sin and who have built gold silver and precious stones upon the foundation which is Christ they shall escape that fire with so great facility as with integrity of faith and love of Christ they have kept the commands in this life and that fire of Dooms-day shall be unto them as the Fornace of Babylon was unto the three children who without all harm of that fire shall call upon the beauty of all the creatures unto the praises of God But some just men are subject to some small sins because upon the Foundation which is Christ they have built stones hay and straw which are cleansed by the heat of that fire from which they being cleansed shall be made pertakers of everlasting glory And so by that transitory fire and the whole judgement of that day being compleated two congregations of the godly and the ungodly shall be severed the one of Christ and the other of the Divel So he expoundeth not that Text of a Purgatory before the day of Judgement On the Psalms of degrees at the words of Psal 130. If thou Lord wilt mark iniquity he saith He expoundeth out of what depth he did cry that is from the gulf of his sins which as a deluge had gone over his head understanding that all his life was full of tentations Therefore he saith Who can stand If thou judge only righteousness unto us and shew not mercy none can stand for we are all the children of wrath but we have more hope of thy mercy but not of our merits On John chap. 6. This is to eat his flesh and to drink his blood even to abide in Christ and to have him abiding in us and therefore who abideth not in Christ certainly he eateth not his flesh spiritually although carnally and visibly he do press the Sacrament of his body and blood but rather he eateth the Sacrament of so great a thing for damnation to himself because he being unclean presumeth to come unto the Sacraments of Christ which none taketh worthily but who is clean as it is written Blessed are the pure in heart for Contra Felic Vrgelit lib. 2. Shew us any Nation or Alcwin writeth against the errours of Felix and Elâ—pant Town or Church either Roman which is the head of Churches or Constantinopolitan or of Jerusalem which was dedicated by the presence of the Lord himself or of Antiochia where first the name of Christianity is read to have been or of Alexandria or of any other Church either in Italy or Germany or in France or in Aquitania or in Britan which agrreeth with you in your assertion Here he acknowledgeth all these to be true Churches at that time and distinguis heth them one from another and where he calleth the Roman the Head of Churches certainly he understandeth not that other Churches had their original from Rome seeing he saith the Church of Ierusalem was dedicated by the presence of the Lord himself and Christians had their first name at Antioch both which were before there was any mention of a Church at Rome When Felix came to a Synod at Regensburg where were Priests from all parts of the Christian Empire as Alcwin speaketh contra Elipant lib. 1. his errour was accursed and nevertheless he continued in his errour till at the command of Charls the Great Alcwin writ these books and then he became zealous for the truth and did write a recantation unto the Presbyters and Deacons of his Church that as he had been a scandal unto them so by his means they may be brought again from errour unto the truth as he himself writeth and this recantation is printed among the Works of Alcwin But Elipant Arch-Bishop of Toledo having read these seven books of Alcwin writ very bitterly for maintaining the same errour He professeth to beleeve that Christ is but one person in two natures in one eternal and equal with the Father and the same unity of his person remaining inseparably is also the son of man in respect of his flesh and in respect of his divine nature the Father and He are one unum and in respect of his form of a servant he came not to do his own will but the will of him who sent him But as in respect of the Divine nature He is the natural Son of the Father so in respect of his flesh he is the Son of God adoptive and nuncupative It is to be marked by the way that Felix had said Christ in respect of his flesh was the old man and had need of regeneration but Elipant did not write so For proof of this his last point he alledgeth several testimonies of Scripture of Augustine and other fathers and of the Spanish Missal Against this Epistle of Elipant Alcwin writ four books wherein he sheweth that Elipant held the same heresie with Nestorius who had spoken the same way and yet was judged to have spoken inconsistibly with the unity of Christ's person He retorteth all the restimonies of Scripture and from them proveth that Christ is never called a nuncupative God nor adoptive son but even whilest the Scripture speaketh of his manhood or of him as man calleth him the only begotten of the Father Thirdly he sheweth that Elipant did corrupt the testimonies of the Fathers and did add the words Nuncupative
he leaveth others in their wickedness and hath condemned them unto everlasting death In the Preface before 3 Reg. In all things we have need of aid from the Holy Spirit In 4 Reg. cap. 19. Whosoever by true faith toucheth the death of Christ and truly laieth hope on him shall without doubt be pertaker of his resurrection Catal. test ver lib. 10. 8. Raban Magnentius otherwise surnamed Maurus was famous in the University of Paris for Poesie Rhetorick Astronomy others Philosophy and Theology unto whom neither Germany nor Italy brought forth an equal saith Trithemius He became Abbot of Fulda where he was born and there he writ Commentaries on all the Books of the Bible His Monks were offended that he did so study the Scriptures and did not attend their Revenues as Trithem writeth therefore after 24 years he gave place to their anger and left the Abbey but they besought him to return and he would not but did abide with the Emperour Lewis untill Otgar Bishop of Ments died and Raban succeeded Tho. Walden in the daies of Pope Martin the V. reckoned him and Herebald or Reginbald Bishop of Altisiodor amongst Hereticks because they favoured Bertram Out of some of his works I have picked out these passages In Eccles lib. 4. cap. 7 he saith In meditating and reading The perfection of Scripture the Holy Scriptures we should be wary neither to add any thing to that which is written nor take away from those things which are comprehended by the Authours of Divine Scriptures in those books but we should thing of them with the highest veneration and with all our strength fullfill the commandments thereof Ibid. cap. 1 Man can now be saved no other way but by the death of Jesus Christ who is our Redeemer Ibid. lib. 5. cap. 5 The foundation A sure foundation which the Apostle Paul hath laied is one the Lord Jesus Christ upon this foundation both firm and stable and strong in it self is the Church of Christ builded In Ier. lib. 18. cap. 2. Lest they would say Our fathers were Against merits accepted for merits and therefore did they receive great things from God he adjoineth this was not for their merits but because it so pleased God whose free gift it is whatsoever he bestoweth De modo satisfact cap. 2. 17. Whatsoever one remembreth that he hath done wickedly let him declare it Confession unto the Priest by confession but if thou art ashamed to reveal thy sins before men cease not with continual supplications to confess them unto him from whom they cannot be hid and say Against thee only have I sinned he useth to heal not publishing thy shame and to forgive sin without upbraiding De Eucharist cap. 24. Behold what these two Sacraments do by Two Sacraments baptism we are regenerate in Christ and by the Sacrament of the body and blood regeneration is proved to continue not only by faith but by unity of flesh and blood Here he speaks but of two Sacraments and so he calleth them expressly But de Institut Cleric lib. 1. cap. 31. one may think that he speaks of more Sacraments for he saith Because we have spoken of more Sacraments Baptism and Chrism it remaineth that we speak of the other two that is of the body and blood of Christ But when he calleth the body and blood of Christ two Sacraments it is clear that he calleth the two elements two Sacraments and that is improperly And in cap. 28. of the forenamed book When the baptized person ascends out of the Fount immediately he is signed in the face by the Presbyter with holy chrism here he speaketh not of extream unction as they now speak but of an appendix of baptism as they were wont in those daies and this he calleth improperly another Sacrament but in that chap. de Eucharist he speaketh properly and nameth two baptism and the body and blood of Christ Ibid. cap. 41. And The signs are distinguished from the thing signified because he Christ according to the flesh must pierce the heavens to the end those who by faith are renued and born again in him might more earnestly and confidently long after him he hath left unto us this Sacrament as a visible figure and resemblance a sign and seal of his body and blood that by these things our minds and our bodies by faith may be more plenteously nourished to partake of invisible and spiritual things now it is the sign which we outwardly see and feel but that which is inwardly received is all substance and truth and no shadowing or resemblance and therefore there is nothing but truth and the Sacrament of the very flesh of Christ which is manifested unto us for the very flesh of Christ which was crucified and buried even the Sacrament of that true flesh it is which by the Priest upon the Altar through the word of Christ and power of the Holy Spirit is consecrated and hallowed See how Raban distinguishes that which is received outwardly and inwardly in the Sacrament and he calleth the outward part a visible figure and representation a sign and seal of the body and blood and that which is received inwardly is no shadow or resemblance but substance and truth even the very body of Christ which was crucified and as he saith in the first part of this testimony which hath pierced the Heavens De Institut Cleric lib. 2. cap. 30. Satisfaction is to exclude the occasions and suggestions of sin or not to commit sin again Reconciliation is that which is done after repentance for as we are reconciled unto God when we are converted first from gentilism so we are reconciled when after sin we return Lib. 2. cap. 57. He hath the Confession that was professed at that time saying 9. This is next unto the Creed of the Apostles the most certain faith A confession of faith which our Teachers have given That we should profess the Father the Son and the Holy Spirit of one essence of one power and sempiternity one invisible God so that the propriety of persons being reserved unto each one neither the Trinity should be divided substantially nor confounded personally to confess also that the Father is unbegotten the Son is the only begotten and the Holy Spirit is neither begotten nor unbegotten but proceedeth from the Father and from the Son that the Son proceedeth from the Father by generation the Holy Spirit not begotten but proceeding also that the Son did assume of the Virgin perfect manhood without sin that whom of his goodness only he had created of his mercy he might restore after he was fallen who verily was crucified and rose again the third day and with the same flesh being glorified he ascended into Heaven in the which flesh he is expected to come and judge the quick and the dead and that Christ in one person beareth both the divine and the human nature being perfect in both because neither the
being prepared thereby may be the more attentive to the rest After this a Chanter singeth Responsorium 13 so named because when one resteth another answereth The same is also called Graduale because it is sung upon the steps of the Pulpit After it Halelujah 14 is sung to lift up the minds of the people unto Heavenly things and raise them unto Divine contemplations Then the Gospel is 15 read in audience of the people by the Deacon with great authority that his doctrine may be heard and his vertue be understood by the Gospel the mystery of whose body is then celebrate Then the offerings 16 are made by the people and the Offertorium 17 is sung by the Clarks which hath the name from the causes as if one would say The Song of the Offerers And the Pallium corporale 18 is laid upon the Altar which signifieth the cloath wherein Christ's body is wrapped it is of pure linnen and not of silk or purple nor of litted cloath as we find to have been ordained by Pope Sylvester Then are laid down the holy vessels 19 which are the Cup and the Platter upon the Altar these two somewhat resemble the Lord's burial because as then Christ's body being anointed with odours was laid in a new Tomb by the obedience of the Saints so now his mystical body being embalmed with holy prayer is given in the holy vessels to be received by Believers in the ministry of the Priests After all this the Mass 20 is sung by the Priest who when he hath spoken of the lifting up the heart 21 unto the Lord he exhorts the people to give thanks 22 unto the Lord and he filling his mouth with praises praieth that the Almighty God the Father to whom the Heavenly powers do serve would of his grace command that the professions of men may be conform to their voices After this prayer followeth a song made of the songs of Angels and Men 23 to wit Holy Holy Holy is the Lord God of Hosts c. Now is the consecration 24 of the Body 25 and Blood of the Lord and earnest prayer unto God 26 and in the mean time the Lord's Prayer is tooned 27. For when they come to communicate 28 and receive 29 the body 30 they give one to another the kiss of peace 31 and they sing The Lamb of God 32 who takes away the sin of the world that 33 we in peace perceiving the Sacrament may be made of the number of thy children and have all our sins forgiven us After the Communion and a song of that name 34 and the blessing 35 of the people by the Priest a Deacon intimateth unto the people that the Mass is ended 36 and dismisseth them 37. 12. Methodius a Bishop of Moravia Juliamentana went with one Cyril The Bible and Worship in vulgar language into Poland in the daies of Lewis the Godly and converted many of the Sclavi unto Christianity He found the Vandal Letters and translated the Scriptures into that language and in their Liturgy they used the vulgar language therefore he was summoned to Rome he went and defended himself by the testimony of Paul Rom. 14. Every tongue shall confess unto the Lord and he did shew the inconvenience of speaking in an unknown language among these new Proselytes So Pope Nicolaus granteth liberty unto the Scalves and Polonians to use their own language When he returned from Rome he dealt with others in Dalmatia and Illyticum to put away the Latine and serve God in their vulgar language The Bishops and Priests were so offended with him that he was constrained to return into Moravia where he died Catol test ver lib. 9. 13. Huldricus or Uulrik usually called Saint Ulrik Bishop of Augusta Against the 〈◊〉 single life of the Clergy Vindelicor did write unto Pope Nicolaus the I against the Decree for single life of Priests After a modest and grave Preface he saith Since there are very many proofs both in the Old and New-Testament let it not I beseech be grievous unto thy Father-hood that a few of many be inserted into this page The Lord in the old Law ordained marriage unto the Priests which he is never read to have forbidden again But in the Gospel he saith ... because of fornication let every man have his own wife The hypocrites say falsely this belongeth especially to Laicks and they themselves although entred into the Holy Orders spare not to abuse other mens wives After other testimonies of the Scriptures he citeth unto this purpose some testimonies out of Regula Clericor and out of Augustine out of Tripartita Historia he citeth the History of Paphnutius in the Councel of Nice then he bringeth the practice of Pope Gregory the I who once condemned marriage of Priests and when he saw so many heads of babes even more then 6000 which were taken out of his pond he condemned his own Decree and said It is better to marry then to give occasion of murther And then Ulrik inferreth If they had read such an accident as I have I beleeve they would not possibly judge so rashly .... Unto so fond filthy suggestion of this command I will not say counsel they have further said It is more honest to have dealing with many women secretly then openly in the sight and knowledge of men to be knit with one Which surely they would not say if they were of him or in him who said Wo to you Pharisees hypocrites who do all things to be seen of men c. The late Romanists have great spight against this Epistle and call it a Lutheran fiction their Iudices expurgatorii have ordained that it shall not be Printed again and they have forged arguments against it from the name of the Authour and the Age wherein he lived c. But the more they study to darken it it is the more cleared as may be seen in the Treatise of Bishop Hall The honour of the married Clergy lib. 3. sect 2 3 4. One proof of it is thâ—t Aeneas Sylvius de morib German speaking of Ausburg saith Udalrik is the Saint of this Title who did reprove the Pope concerning Concubines So he nameth lawfull wives 14. Gunther Bishop of Colen and Thietgaud Bishop of Trevers went Bishops call the Pope a Wolf c. with a Commission from their Nation unto Pope Nicolaus and were hardly dealt with because they freely delivered the grievances of their Nation They escaped with their lives and did write back complaining of the wrongs which he had done them and then they say The eternal Emperour hath furnished his Empress and Spouse with spiritual and everlasting stuff and beautified her not with frail or perishing dowry .... Which benefits thou as a briggaud interceptest and takest from the Church of God and transferrest unto thee thou art a Wolf unto the Sheep and thou killest the living thou drawest the strong from above and by thy wonders thou thrustest down to Hell ... thou bearest
body of Christ which is sanctified by many Priests through all the World and maketh it to be one body of Christ and as that bread and blood do pass into the body of Christ so all which in the Church do eat worthily are the one body of Christ as he himself saith He who eats my flesh and drinketh my blood abides in me and I in him Nevertheless that flesh which he did assume and that bread and all the Church do not make three bodies but one body and as they which do communicate of the body and blood of the Lord are made one body with him so they which do wittingly communicate of things offered unto Idols are one body with the Divel And in the next Chap. he saith Christ having ended the solemnities of the old Passover .... immediately he passeth unto the new Passover which he left unto his Church to be frequented or frequently observed in remembrance of his Passion and our redemption He did break the bread which he gave unto his Disciples to shew the breaking of his Body and his Passion was not to be without his own will as he had said I have power to lay down my life Take ye eat ye this is my body which shall be delivered for you As the flesh of Christ which he did assume in the Virgins womb is his true body and was killed for our salvation so the bread which Christ gave unto his Disciples and unto all them which are predestinated for eternal life and which the Priests do consecrate in the Church daily with the vertue of the God-head which filleth that bread is the true body of Christ neither are they two bodies that flesh which he did assume and that bread but they make one true body of Christ In so far that when the Bread is broken and eaten Christ is sacrificed and eaten and yet he abideth whole and alive and as that Body which he did lay on the Cross was offered for our salvation and redemption so daily that bread is offered unto God for our salvation and redemption which although it is seen to be bread is the body of Christ for our Lord and Redeemer providing for our frailty because he knew that we are frail unto sin did deliver unto us this Sacrament that because he cannot now die and we do sin daily we might have a true sacrifice by which we may be expiated Therefore because they make one body and are offered for our redemption he said This is my body which shall be delivered for you and he did add Do this that is sanctifie this body Into my remembrance that is of my Passion and of your Redemption because I have redeemed you with my blood The Lord leaving this wholsom Sacrament unto all beleevers that he might fasten this into their hearts and memory did after the manner of a man who approaching unto death leaveth some precious gift unto a certain friend saying Have this with all diligence by thee in remembrance of me that when thou seest it thou mayest remember me Which friend receiving that gift of his most dear friend if he did love him withall his heart cannot but condole and be sad for the death of his friend whensoever he beholdeth that gift left by his friend Likewise we how oft soever we come to consecrate or receive the Sacrament of that eternal gift which the Lord being to suffer left unto us to be kept in remembrance of him should come with fear and compunction of heart and with all reverence calling to mind with how great love he did love us which did offer himself for us that he might redeem us Likewise and the Cup understand he gave unto them after he had supped saying This Cup is the new Testament in my blood i. e. the Cup which I give unto you signifieth the new Testament as Fulgentius or it confirms the new Testament in my blood or by my blood Here are all the words of that book which concern the change or sacrifice in the Sacrament and we see mention of a change and a real change and a real sacrifice but no word of a change of a substance of the bread which still remaineth and is broken after consecration in remembrance of Christ's Passion and of our redemption And observe these words The bread which Christ gave unto his Disciples and unto all which are predestinated for life eternal and which the Priests do consecrate daily with power of the God-head which filleth that bread is the true body of Christ neither are they two bodies the flesh which he did assume and that bread but they make one true body of Christ Now what bread is that which he giveth unto all them which are predestinated for life but even which he did assume in the unity of his person in the Virgins womb And the Elementary bread is no more said to be his body than it is said The Rock was Christ and it is his body as all which do eat worthily are his body or made one body with him and that is not by Transubstantiation although really but in a mystery or spiritual manner albeit also the manner of the union between the Bread and Christ's body and between Beleevers and Christ's body be different in the special kind of mystery The bread doth pass into the body of Christ really in the own manner not by change of substance but of use signification office and condition And that bread is the very sacrifice of Christ in remembrance as the gift which one friend leaveth unto another in remembrance of his love so that whensoever we do sin we may have daily in remembrance that true sacrifice whereby we may be expiated And the consecrating of that bread is the sacrifice of Christ as the eating of the Lamb was the Passover the one in remembrance of their ancient deliverance out of Aegypt and the other in remembrance of Christ's Passion and of our Redemption And that bread is the body of Christ so that after the blessing or consecration it is seen to be bread and is broken and eaten These all are spoken there of that bread and therefore according to that testimony the bread is not transubstantiated but is a remembrance of Christ's Passion and sacrifice if we will speak properly And moreover at that time all Beleevers did communicate and take part of the Cup for which cause it is said there the Cup is called the communication of Christ's blood When the whole testimony is considered it serveth more against the Romish Church now than for them But to return to the Authour of the book it was Printed That Exegesis was not written by Haymo at Paris under the name of Haymo Bishop of Halberstad but as the learned Antiquary Bishop Usher hath observed in Histor Gottesc neither is it his for though the Argument before every Epistle be said to be Haymo's yet before none of them is it said that the Exegesis is his And I add
and what it is to eat his flesh and to drink his blood He who eats my flesh and drinketh my blood abides in me and I in him that is to eat his flesh and to drink his blood to abide in Christ and to have him abiding in us and therefore who abides not in Christ or in whom Christ abides not without doubt neither eats he Christ's flesh spiritually although carnally and visibly he do press with his teeth the Sacrament of the Body and Blood of Christ but rather he eats to his own judgment the Sacrament of so great a thing who being unclean did presume to come unto the Sacrament of Christ which no man takes worthily but who is clean Hence we see that Haymo thought wicked men cannot eat the body of Christ but only the Sacrament of it and whosoever eats Christ's flesh abides in Christ and is immortal therefore he did not beleeve Transubstantiation And here again he confirms the perseverance of them who have true grace In the Homily De Passtone Christi secundum Matth. he saith After he had supped he gave them bread and wine to wit in a mystery of his body and blood for because bread strengthneth the heart of man and wine augmenteth blood in man justly is the bread turned into the body of Christ and the wine into his blood not by figure or by shadow but in truth for we beleeve that it is the flesh of Christ in truth and likewise his blood but because human frailty is not accustomed to eat raw flesh and to drink blood therefore the same flesh is translated into bread and his blood into wine And in the next page he saith He gave it unto his Disciples and said Take ye eat ye This is contrary unto them which give the Eucharist unto dead men for when the Lord had said Take ye presently he adds And eat ye because it is not sufficient to take unless each do eat it to his salvation because what they could not take in their life they shall not be able to take after death Likewise taking the Cup he gave thanks and gave it unto them and said Drink ye all of it that whosoever takes should drink Here is Transubstantiation will a Romanist say But observe first How can the opinion of Transubstantiation stand with the preceding testimony 2. He speaks here as Remigius did before to wit not a substantial change but a real change in respect of use and condition 3. He saith Christ's flesh is translated into the bread as well as he saith the bread is turned into his body but this they will not maintain and neither of them is done substantially and yet both really to wit as he saith in the first words in a mystery 4. He saith expressly Christ gave them bread and commanded to eat therefore it is still bread and must be eaten The bread is such bread as strengthneth the heart and the wine is such wine as augmenteth blood therefore the substance of bread and wine doth remain And here he condemns another practise of the Romanists which although they do not profess in writing yet I have heard credibly reported that they do as baptize dead children so put bread or the hosty into the mouths of the elder persons when they are dead This Haymo writ also a large Commentary on the Revelation wherein though he fail in the application of the Prophetical part as not knowing what was to come yet is he Orthodox in doctrine and contradicts the present Romish Church in many particulars and as once I have said before we look upon the pure mettle and leave the dross In lib. 1. at the words Grace and peace he saith It is to be noted that it is not said Peace and Grace but grace is premitted and peace follows because none can attain the peace of reconciliation unless the grace of mercy prevene him because that we may come to the peace of God we are prevened by the grace of God and generally all things which we have from God whether in faith or in work in abstinence fasting and other things are given to us freely of his only mercy On Cap. 2. at the words I will make him a Pillar in the Temple he saith None doubteth that the Temple of God is the Church of the Elect .... The Lord then saith Who overcometh understand ye the temptations of the Divel worldly lusts and carnal delights I will make him a Pillar in the Temple of my God that is I will make him strong in good work that he shall not fear any loss but moreover by the strength of his fortitude that is by his example and doctrine he may sustain the Church And where it is said He shall not go forth any more it is manifestly known that he had gone forth .... but being recalled he shall go no more forth that is he shall be separated no more from the grace of Christ As in this place so in a hundred more of that Commentary he calleth the member of the Church the Elect and he speaks oft of their perseverance In lib. 2. on cap. 3. at these words I will sup with him he saith The head supped with the members and the members with the head because Christ died for the Elect and the Elect die with him that they also may perfect the will of the Father Christ feedeth us because he inlightneth us with his faith and on the other side we feed Christ when we do delight him with our faith and works On cap. 8. at these words And another Angel came and stood before the Altar he saith This other Angel is the man Christ-God of whom the Prophet saith His name shall be called the Angel of the great Counsel for he is the messenger of the Father's will which came and stood before the Altar with a golden Censer to shew that he is the true High-Priest of good things to come for it is the ministry of a Priest to stand at the Altar and diligently to burn the Incense being prepared with spices for he is the Angel of Angels and the High-Priest of Priests Moreover before the Altar that is before all the Church which burneth with the fire of God's love and offereth unto God a true sacrifice that is a contrite heart killing kimself that he might be a living and reasonable sacrifice For before this Altar standeth the Angel that is the true High-Priest by whom we send all our Sacrifices unto God the Father wherefore also the Priests in all their prayers make mention of him that by him they may be heard saying Through our Lord Jesus Christ ..... To this Angel the Incenses are given that he should offer them unto the Father upon the Altar that is upon himself by whom the godly do direct unto the Father their prayers and all their works as it is written If any man sin we have with the Father an Advocate Jesus Christ the just and he is the propitiation for our
Evangelists say For many and one For you because the Disciples are amongst the many but none saith For all And lest I be judged to search thus rashly holy Jerom expounding that Text The Son of Man came not to be served but to serve and to give his soul a ransom for many saith When he took the form of a servant that he might shed his blood for the World and said not he would give his soul a ransom for all but for many that is for them which were to beleeve in him In this exposition according to the Catholick faith he teaches that only Beleevers are understood ....... Who dare contradict so clear lights confirming their doctrine by Evangelical sense but which are not ashamed to appear without light And that I may speak with leave and reverence of so great a man John Bishop of Constantinople Chrysostom not seeing this sense flowing from the fountain of the Gospel when he expounds that of the Apostle That by the grace of God he should tast death for all men not for Beleevers only said he but for all the World and truly he died for all men But what if all men beleeve not He hath done his part But when he thought thus he hath not confirmed it by a Divine testimony And if any hath shewed or shall shew unto your Excellency that one Faustus hath written far otherwise of the things credit ye not him who erreth c. 21. At the same time was also question of the presence of Christ's body in the Sacrament Charls the Bald gave in command unto Bertram a Priest at Corbey to search and write what was the doctrine of the Fathers and ancient Church in this article Trithemius saith Bertram was singularly learned of an excellent eloquence and utterance pregnant in judgment and no less famous for holiness of life and writ many excellent Treatises whereof few have come to our hands In obedience unto his Soveraign he did compile a Treatise De Corpore Sanguine Domini which is all inserted in Catal. test ver lib. 10 and was lately translated into our language and Printed at Aberdeen so that who pleaseth to read it may easily find it Only the estate of the question I set down here with an argument or two and his conclusion your high Excellency desireth to understand Whether that Body and Blood of Christ which is received by the mouth of Beleevers in the Church be taken in a mystery or according to literal verity that is whether it contain some secret thing which is only manifest to the ey of faith or without the vail of any mystery if the eys of the body behold that outwardly which the soul and mind do behold inwardly Unto this he adjoineth another Whether it be the same body which was born of the Virgin Mary and which suffered and died Concerning the first he shews that the word literal verity signifieth a demonstration of a thing in its proper and manifest signification as when it is said Christ died And that in a figure is when a thing is signified in an over-hallowing vail or trope as when Christ saith I am the Vine such speeches say one thing and signifie another saith he His first reason is If the Sacrament of Christ's body and blood be celebrated without any figure it is not properly called a mystery wherein is no secret thing nothing removed from our corporal senses But that Bread which by consecration of the Priest is made the body of Christ shews one thing to the outward senses of men and crieth another thing inwardly to the souls of Beleevers outwardly the bread is the self-same that it was before for we see the same shape and colour and the same tast is perceived but inwardly a far more excellent different and precious thing is signified and exhibited because it is heavenly and divine that is the body of Christ is shewed unto us yet not seen with fleshly eys but is seen taken and eaten by the looking of a beleeving soul The wine also which by consecration is made the Sacrament of Christ's Blood representeth one thing outwardly and contains another thing inwardly for what see we outwardly but the substance of wine tast it and it is wine smell it and it savoureth wine look on it and you see the colour of wine But if it be considered inwardly in the mind it tasts not as wine but as the blood of Christ unto the beleeving soul and it is acknowledged such when it is seen and so it is approved when it is smelled These to be such it is manifest because none can deny but that bread and wine is only figuratively the body and blood of Christ for as is clearly seen and known no flesh is in that bread nor can any drop of blood be pointed forth in that wine whereas nevertheless after consecration they are not called bread or wine but the body and blood of Christ After thirty other arguments proving a figure in these words This is my body he comes to the other question and hath this argument The flesh of Christ which was crucified did shew no more outwardly then it was in it self because it was the flesh of a very man to wit a true body under the form of a true body But we must consider in that bread not only the body of Christ but the bodies of all Beleevers are also represented in it for which cause it is made of many grains of wheat because the body of the Church is made up of many beleevers of the word of Christ for this cause as in the mystical bread the body of Christ is understood so also in the same mystery the members of the Church are represented to be one in Christ and as not corporally but spiritually that bread is called the body of the Church or beleeving people after the same manner also it must be understood to be the body of Christ not corporally but ........ Also the things which are alike are comprehended under the same definition But concerning the true body of Christ it is said He is very God and very Man who in the latter time of the World was born of the Virgin and these things cannot be said of the body of Christ which is consecrated in a mystery in the Church therefore according to a certain manner only is it to be the body of Christ and that manner is by a figure and in resemblance that so the truth of the thing it self may be the more sensibly understood In the prayers also which are said after the mystery of the body and blood of Christ and wherein the people answer Amen the Priest uttereth these words We beseech thee O Lord which are partakers of the pledges of eternal life that what we touch in resemblance in this Sacrament we may receive it in the manifest participation of the thing it self Now we know that a pledge or resemblance is of another thing resembled that is they are not to
be considered as they are in themselves but as they have reference to another thing for a pledge is of that for which it is given and so is an Image the resemblance of that whose similitude it representeth .... wherefore it is the body and blood of Christ which the Church celebrateth but as a pledge and resemblance The conclusion is Wherefore most noble Prince let your wisdom consider that it is most clearly shewed by testimonies of Scripture and words of the holy Fathers that the bread which is called the body of Christ is a figure because it is a mystery and that there is a great difference between the mystery of his body and his body it self .... And we add saith he that the Bread and Cup which are called the Body and Blood of Christ do represent and are in remembrance of the Lord's death as he said Do this in remembrance of me and Paul expounds How oft ye eat this bread ... shew forth the Lord's death Now some Popish Indices have forbidden this book altogether as unlawfull and those of Doway perceiving that the forbidding of it did occasion men to look after it thought it better to let it go abroad but in some places maimed and in others perverted as where it is said visibiliter they will have it invisibiliter and where it is said secundum creaturarum substantiam they bid to expound it secundum externas species sacramenti Likewise Bishop Usser in Histor Gottes cap. 11 writes that he had seen other books of Bertram in manuscripts and containing the same doctrine especially his book De Praedestinatione which he writ in defence of the doctrine for which Gotteschalk did suffer is extant under the name of Ratrannus Monk of Corbey 22. Remigius Bishop of Altisiodor or of Auxerre about the year 880 was called Doctor Sententiosus he writ many works On Psal 10. he saith All my faith is in Christ by him only do I beleeve to be justified and saved he is my mountain and my refuge for he is my Lord which is God by nature but all ye who are men are infirm as I. On Psal 18. The Heavens declare the glory of God to wit that he saveth not by works of righteousness which we have done but of his own righteousness for all men have sinned and stand in need of the glory of God being justified freely This is the declaring of God's glory that is his mercy which is shewed by the Sun wherein God is glorified ...... So long as we are in this body it cannot be but sin is in us then it reigneth when we consent and make our will subject unto it wherefore the Apostle saith Let not sin reign in your mortal bodies therefore O Lord cleanse me and spare me but so that I be not subject to my own thoughts nor the inticement of others On Psal 21. Adam made the old people by conformity unto him to wit he was a servant but the Lord hath made the new people because he justifieth freely without our preceding merits for we made our selves sinners but the only mercy of God makes us righteous ..... The poor shall eat me that is shall receive the Sacrament of my body and blood and they shall be filled by following me and denying themselves because to eat the Lord is to have a will to follow him in all things and to be one with him On Psal 29. Eternal life is not by merit because we could fall of our selves but we could not rise of our selves but through his will that is only of mercy On Psal 33. Truly they only are blessed they only are saved which are justified by grace and not by their merits On Psal 39 When we live well let us ascribe nothing to our merits but all to the grace of God On Psal 55 If we will offer sacrifice to God we need not seek any thing without to offer within us is the Incense of praise and the sacrifice of faith On Psal 64. Propitiation is miseration shewed after sacrifice So Christ willing to shew mercie propitiari on his people became a Priest praying unto the Father with hands lifted up upon the Cross he offered a sacrifice because he offered himself on the Altar of the Cross he is the Priest he is the Sacrifice the Propitiator and the propitiation On Psal 85. God the Father could give no greater gift unto men then that he made his Word by which he made all things to be a head unto them and did fit these men to be as members unto Him so that He is God with the Father and Man with men who both prayeth for us and prayeth in us and is praied unto by us He prayeth for us because he is Priest and Sacrifice interceding daily with the Father for us He prayeth in us because he is our head neither is this any wonder if Christ and the Church be in one voice because they are in one bodie He is prayed unto by us as our God he is prayed unto in the form of God he prayeth in the form of man there the Creator here a creature On Psal 70. It is a great gift of God and a great knowledge of man to observe and understand that whatsoever he is he is nothing without the grace of God and he is nothing of himself for he which will be any thing of himself he tendeth not to be but who studieth to be something by the grace of God abideth in true being in vero esse This is grace by which we were made when we were not of ungodly we were made godlie of slaves free of damned were assumed into the Kingdom On Psal 96 Let them be confounded who glory in Images for Images are not to be adored neither is an Angel to be adored because it is said in the Revelation See thou do it not Catal. testat veri libr. 10. 23. Paschasius Rathbert Abbot of Corbeyen at the same time writ a book De Eucharistia He saith Ca. 1. Christ hath left unto us his Church no greater thing then this Sacrament and Baptism and the holy Scriptures in all which the Holy Ghost who is a pawn unto his Church doth work inwardly the mystical things of our salvation unto immortalitie But in them is nothing wondrous unto unbeleevers and yet unto them who beleeve nothing is better nothing is given more wonderfull in this World Not that these wondrous things lie open unto the eies but by faith and understanding they are savourie with divine mysteries and in them immortalitie and participation of Christ in the unity of body is granted unto mortal men Ca. 5. We drink Christ's blood spiritually and we eat his flesh spiritually wherein eternal life is beleeved to think otherwise according to flesh is death and to eat the flesh of Christ spiritually is eternal life Ca. 6. Unless one abide in Christ and Christ in him he cannot eat of Christ nor drink his blood And what is it that men eat Behold
Canon as being not the work of Christ nor of his Apostles as Gregory confesseth lib. 7. ind 2. Epist 63 but either his own or as he seemeth to say there of one Scholasticus yet it is the mighty providence of God for the conviction of the Romish Church that the Canon is continued For they hold Out of the Canon is confuted 1 The doctrine of the sacrifice first That in the Mass is a true singular and proper sacrifice 2. That the Bread and Wine are transubstantiated into the Body and Blood of Christ 3. That the People should not pertake of the Wine 4. That men attain salvation or eternal life by merit of their works but all these are clearly confuted by the words of that Canon First concerning the Sacrifice it saith a little from the beginning Petimus uti accepta habeas benedicas haec dona haec munera haec sancta sacrificia illibata Here observe first that the words are in the plural number gifts sacrifices But Christ is not many gifts nor many sacrifices he is one gift Ioh. 4. 10. and one sacrifice Heb. 9. 2◠10. 10. therefore Christ is not signified by these words 2. The Canon saith We pray that thou wouldest accept and bless these gifts Should we think that Gregory would have men to pray for the acceptation of Christ and for a blessing unto him who is the dearly beloved of the Father eternally I beleeve Gregory did not understand the words so And after the words which are called The Consecration it is said Supra quae propitio ac sereno vultu respicere digneris accepta habere c. that is On which be pleased to look with a favourable and gracious countenance and accept them as thou were pleased to accept the gifts of thy servant Abel and the sacrifice of our Patriarch Abraham and the holy sacrifice and immaculate hosty which thy High-Priest Melchisedek offered unto thee Whether shall we believe that the offerings and sacrifices of Abel Abraham and Melchisedek were acceptable unto God through Christ or that they were the paterns of accepting the sacrifice of Christ I beleeve certainly that Gregory did not think the first but the second and so that he would have Believers to pray for the acceptation of their offerings in and through Christ and so it is said in the beginning of the Canon Most gracious Father we humbly beseech thee for Jesus Christ thy Son our Lord's sake and we pray that thou wouldest accept ... these gifts Moreover in the same Canon it is said Hanc oblationem servitutis nostrae sed cunctae familiae tuae quaesumus domine ut placatus accipias i. e. O Lord we beseech thee that thou being pacified wouldest accept this oblation of our sacrifice or of us thy servants and of all thy family Who can think that Gregory did mean by these words the oblation of Christ Again it is said Quam oblationem tu Deus omnipotens c. i. e. Which oblation O thou Almighty we beseech thee that thou wouldest be pleased to make in all respects blessed ascribed ratified reasonable and acceptable Can these words be meaned of the offering of Christ and not rather of the offering of the people And so it may be said of these words We offer unto thy excellent Majesty of thy gifts and of what thou hast given And these be all the words at least the greatest part of the Canon concerning a sacrifice and since these be not understood of a proper and singular sacrifice certainly in the Mass no true and proper sacrifice is offered But they will say the words are Haec sancta sacrificia illibata which cannot be understood of the offerings of the people and therefore must be understood of Christ's sacrifice Answer First for the word sancta it may be understood of the peoples offerings in respect of dedication as well as the sacrifice of Melchisedek is called holy and immaculate hosty and the more if we take them with the words preceding We beseech thee humbly for Christ's sake that thou wouldest accept and bless these holy oblations As for the word illibata Alcwin who was the Teacher of Raban as some write de Divin Offic. saith Illibata dicuntur id est non praegustata id est Illibata is not as yet tasted but abiding whole Yea and in the same place he saith By dona munera sacrificia one and the same thing is commended with several names and what is offered upon the Altar is called munera as the Lord saith If thou offer thy gift It is clear that he understood the gifts of the people and consequently not a singular and proper sacrifice I know also that Illibata signifieth not offered and that signification doth more confirm what I have said Secondly 2. Transubstantiation concerning Transubstantiation the Canon saith Quam oblationem tu Deus ... benedictam .... facere digneris ut nobis corpus sanguis fiat dilectissimi Filii tui Domini nostri Iesu Christi Here they say are both the sacrifice and transubstantiation But first If all these words be considered together it is clear that as I said the words Quam oblationem benedictam ratam ascriptam rationabilem acceptabilemque are not meaned of the body of Christ because it is craved that the oblation may be blessed .... to the end it may be the body and blood of Christ for what we crave that it may be made the body is not as yet the body 2. I trust none is so ignorant to think that the word fiat doth necessarily signifie to be made a sacrifice and to be transubstantiate and if that word can in that place admit another signification it proves not either of the two and far less both and so we see how great a work is grounded upon the uncertainty of the signification of one word I have already twice shewed how Raban expoundeth the word for a sign figure seal and representation and here I add the words of Augustine Epist 23. ad Bonifa Christ was once sacrificed in himself and is every day sacrificed unto people in the Sacrament neither is it falsely said that he is sacrificed for Sacraments have a similitude of the things whereof they are Sacraments and for this similitude they oft have the names of the very things as in a certain manner the Sacrament of the body of Christ is called the body of Christ and the Sacrament of Christ's blood is called his blood So far Augustine and I could add the like testimonies of other Ancients but I said I would prove it from the words of the Canon Then observe first in the words immediately following it is said Qui pridie quà m pateretur accepit panem 2. After the consecration Offerimus praeclarae Majestati tuae ex donis tuis ac datis hostiam puram .... panem sanctum vitae aeternae calicem salutis perpetuae supra quae propitio ac sereno vultu
respicere digneris c. 3. When the Priest takes the hosty into his hands before he communicateth he is ordered to pray in this manner Corporis sanguinis tui Domine Iesu Christe Sacramentum quod licet indignus accipio not sit mihi judicio condemnationi sed tua prosit pietate corporis mei animae saluti 4. When he takes the Cup he is ordred to say Gratias tibi ago Domine Sancte Pater omnipotens .... precor ut hoc Sacramentum salutis nostrae quod sumpsi indignus peccator non veniat mihi ad judicium neque ad condemnationem Whence we see that both before the consecration as they speak and after the consecration that which is received is called Bread and the Cup out of what the people offereth from what God had given them and it is prayed that God would look graciously on these things even on that Bread and Cup as he was pleased to look on the offering of Abel and that Bread and Cup is two several times called the Sacrament of Christ's Body and Blood and the Sacrament of our salvation Wherefore certainly according to the Canon the Bread is still Bread and the Sacrament of Christ's body and the Sacrament of our salvation and it is not transubstantiated into Christ's body But saith the Jesuit Io. Hart against Io. Reinolds yea the Bread and Cup do tropologicè signifie the very Body and Blood of Christ I answer This is a begging of the question for we hold that there is a trope or figure in the words of Christ This is my body which they deny And why should that be denied more than to be affirmed in the words of the Canon and the rather that in the same Canon and in the prayers after consecration the Bread and Cup are expressly called the Sacrament of Christ's body and the Sacrament of our salvation A Sacrament is not the thing signified but a sign and seal of it and therefore according to the Canon there is no transubstantiation of the Bread and Wine Thirdly Concerning the 3. The denying of the Wine unto the People Communicants it is to be observed that the Canon is conceived in form of a Prayer and in the name of the People and therefore by the way I say it should be pronounced so that the people may hear and pray in the mean time but it is said now with a low voice lest the people hear and understand But to the purpose in the Canon it is said Supplices te rogamus Omnipotens Deus ..... ut quotquot ex hac Altaris participatione sacro sanctum Filii tui corpus sanguinem sumpserimus omni benedictione Coelesti gratia repleamur i. e. We humbly pray thee Almighty God that so many of us as shall in partaking of the Altar receive the holy body and blood of thy Son may be filled with all Heavenly blessing and grace Hence it is apparent that they who receive the one element should also receive the other since they are conjoined in the Canon And not any Papist can deny that the custom was otherwise at that time and some hundred years thereafter Fourthly 4. Mens merit Concerning the merits of men it is true they pray after the Agnus Dei is sung in these words Haec sacro sancta commixtio corporis sanguinis Domini nostri Iesu Christi fiat mihi omnibusque sumentibus salus mentis corporis ad vitam aeternam promerendam capescendam praeparatio salutaris per eundem Christum Dominum nostrum But whether the word capescendam doth not declare the other word promerendam to be taken there improperly or if the word promerendam should be taken properly for deserving let it be judged by the words of the Canon where it is said expressly Nobis quoque peccatoribus famulis tuis de multitudine miserationum tuarum sperantibus partem aliquam societatem donare digneris cum tuis sanctis Apostolis Martyribus ...... cum omnibus sanctis tuis intra quorum nos consortium non aestimater meriti sed veniae quaesimus largitor admitte per Christum Dominum nostrum that is We beseech thee that thou wouldest be pleased to give freely unto us sinners thy servants hoping in the multitude of thy compassions some part and fellowship with thy holy Apostles and Martyrs and with all thy Saints into whose society we beseech admit us thou not reckoning our deserving but grant us pardon for Christ our Lord's sake Who weighing these words seriously can imagine that the first contriver of the Canon could plead for salvation by his own merits or deservings Certainly these words of the Canon do renounce all our merit and teach us to rely upon the mercy of God for Christ's sake And therefore unless the first prayer be contrary unto the Canon the word promerendam is declared by capescendam that is they pray that the Communion may be a saving preparation for attaining eternal life And hereby we may learn how to expound that word mereamur in many passages of the Ancients as I have touched before I conclude this point seeing the Canon hath nothing of proper sacrifice in it nor of transubstantiation and ordereth that they who receive the bread should also receive the cup and it takes away the merit of mens work it is the mighty providence of God for the conviction of the Romish Church that the Canon continueth when so many changes have been made in the Missal and also it is a singular I will not say prudence or wisdom but policy of the Bishops and Priests that they will not pronounce the Canon so that the people may know and understand it lest the people know those errours which are so plainly contrary unto the Canon I have also observed another place A notable 〈◊〉 and change in a prayer after the Pax there is a prayer in these words O God Father fountain and original of all goodness who being moved in mercy wouldest that thy only begotten Son should for us descend into the lowest part of the world and assume flesh whom unworthy I hold here in my hands I adore thee I glorifie thee and I praise thee with my whole mind and intention of my heart and I pray that thou wouldest not forsake thy servants but forgive us our sins that we may be able to serve Thee the only true and living God with a pure heart and chast body for the same Christ our Lord's sake We see this prayer is directed from the beginning to the end unto God the Father and so have the first contrivers ordered it But now in the Missal is a division and between the words I hold in my hands and I adore thee c. the rubrick saith Hic inclinet se sacerdos ad hostiam dicens Te adoro te glorifico c. as if the words preceding were only directed unto the Father and the words following were directed unto the hosty
had made the death of Christ unprofitable unto themselves which certainly is horrible to be spoken and very lamentable seeing that death brought salvation unto many This was the mind of Basilius also and nevertheless we find in the Gospel That he might give his life a ransom for many to be expounded for all Cap. 10. Can never with these sacrifices which were offered year by year ..... If they being once offered had been available they should no more have been offered but when the oblation was made year by year and often it is clear that they were too weak for bringing salvation unto them who were desirous of it and therefore after the first offering followed another and again and again another for amongst Drugs that are called most valid and efficacious which being but once applied or drunken doth heal and cure but what must be often changed and applied hath the less vertue of healing and doth no good unto the sick But one may ask Do we not offer without blood Yea indeed but then we remember the death of Christ and we have but one oblation and not many seeing He is offered but once for we offer him continually or rather we remember his oblation even as if at this time He were sacrificed wherefore it is certain that we have but one sacrifice and the Law had many although as it is said before it was offered the oftner that it might be the more profitable unto many which nevertheless is far otherwise But our sacrifice as I have said is but one and once offered and continueth whole both in this life and that to come and it is more perfect for it is but one blood and once poured forth and one body although it was offered for many and it is not many as it is but one sacrifice which is offered for we do offer that continually as if it were present So far from Theophylact. But here some may object that Theophylact agreeth not with the Reformed Church in Theophâ—lact is vindicated many particulars It is true and therefore I say often we must make separation of the dross from the pure gold but his difference is supposed to be greater then it is Porsena in his Epistle unto the Reader before the Gospels saith Theophylact follows Chrysostom concerning free-will and faith and some other things and therefore in expounding some places he is somewhat more violent which I say that herein you should use discretion which knowest thy self to be addicted unto the Canonical Scriptures only and not to scar thee from reading of him as some are wont when any passage displeaseth they throw the book away So say I in reading of any book written by man we who are addicted to the holy Scriptures only must use discretion But it seemeth Porsena speaks not this unto Papists because they are not addicted to the holy Canonical Scriptures only and he saith that Theophylact is more violent in expounding some places where certainly Porsena understands that he crosseth the Tenets of the Romish Church But this may be more clear by particulars 1. Porsena hath often marked the margine with liberum arbitrium as if Theophylact did in point of free will there assert the Romish errour concerning free-will and I know that others do alledge his testimony against the doctrine of the Reformed Church howbeit he speak nothing against us nor for them as is clear by inspection of particular places On Luk. 15. fol. 103. on the margine is Liberum arbitrium and in the line is The substance of man is rational whereupon followeth free-will for all rational creatures have a free-will and the Lord hath given them reason that they may use it freely c. It is clear that Theophylact speaks there of the nature of man absolutely or without any relation to any particular condition of man before the fall or after the fall and he speaketh against the Stoicks and Manicheans which did hold that the actions of men were carried by fate or pressing necessity and therefore it follows there If God would have us to be compelled he had not made us rational and of a free-will On Ioh. 6. at the words Will ye also go away he saith The Lord saith not Go ye away for this had been to repel them but he asketh will ye go away whereby he makes it free whether they will follow him or not and he sheweth that he will not have them to follow him in fear On these words also hath Porsena fixed Liberum arbitrium As also on Mat. 16. at the words If any will follow me he saith to the same purpose The Lord saith If any will to shew free-will and not coacted vertue These and many more places are clearly spoken against the necessity of fate or coaction which now is not controverted But if you ask By what power is an unregenerated man converted he hath said it already on 2 Cor. 4. and Eph. 1 and 2. Or if you ask By what power doth a regenerate man continue in the faith and practise of godliness Theophylact teacheth that on Phil. 2. at the words For it is God who worketh in you both to will and to do Whereas he had said with fear and trembling now he saith that they need not fear for I have not spoken so that ye should despair but be the more wary for if ye take heed and be diligent God will make all perfect for it is he which makes you prompt to such a good will that we will good things and also bringeth such promptitudes of our mind unto an end for God worketh in us both the will that is he inableth you that ye desire good things and he will augment this good will and kindle it that it may be the more fervent ..... the Apostle takes not away free-will but willeth that we should alwaies give thanks unto God and committed all unto him Mark saith Theophylact but this manner of speaking he saith in you who work your salvation with fear and trembling for in such men which are willingly led unto good God worketh all things According to good will that is that it may be fullfilled in you what is acceptable unto God ..... for God will inable us to live rightly although it were no other cause but only this because so he willeth 2. It is objected that Theophylact and election by foreseen faith or works saith that election was made upon the fore-sight of faith and good works as on Eph. 1. it is When he saith He hath chosen he pointeth forth both the mercy of God and their vertue to wit whom God had separated as who were to be good I answer In these words Theophylact toucheth not the moving cause of election but only teacheth that God had chosen none but such as were to be good and godly and this he insists oft upon against them which held that faith or profession of faith is sufficient to salvation although men do not
good works as is clear by the words following for when the Text saith That we may be holy and without blame before him he addeth Lest it come into ones mind that God hath chosen whom he willeth to be saved and thereupon one be slack and think it is not any more needfull to study unto vertue that one may attain life seeing they are already chosen according to the pleasure of God and there is no more hope unto others unto this he saith God hath chosen us that we should be holy and without blame that is that we should live in that holiness which God hath given unto us who have been washed in baptism therefore let us continue and keep a godly life Whence it is clear that he judgeth the moving cause to be the only will of God and thereupon follows that scruple which he removeth and this may be cleared from his words on v. 2. ch 2. 10. 3. Porsena marketh in the margine and Transubstantiation at the words of institution in Matth. 26 Panis qui sanctificatur in altario corpus caro Domini est non figura and the words in the line are When he saith This is my body he sheweth that the bread which is sanctified on the Altar is the same body of Christ and not an answering figure for he said not This is a figure but This is my body for by unspeakable operation it is transformed although it seem unto us to be bread because we are infirm and do abhor to eat raw flesh especially the flesh of man and therefore it appears bread and is flesh And on Mar. 14 When he had blessed that is had given thanks he broke the bread which also we do adjoining prayer This is my body this I say which ye take for the bread is not a figure only and some exemplar of the Lord's body but the body of Christ is converted into it For the Lord said The bread that I will give you is my flesh he said not it is the figure of my flesh but it is my flesh And again Unless ye eat the flesh of the son of man But you will say How is not the flesh seen O man that is because of our infirmity for because bread and wine are of such things wherewith we are accustomed we abhor them not but if we saw blood and flesh set before us we could not indure them but would abhor them therefore the mercifull God condescending unto our weakness keeps still the forms of bread and wine but transelementateth them into the vertue of flesh and blood These be his words without any fault in the translation Now behold the vanity of man's mind when it is fond on a thing Ixion as the fable is would so fain have had Iuno that he thought he had her in his imbracement when he had but the wind or cloud So the Romanists think they have here their transubstantiation when they have but words far different from what they do fancy In these testimonies they lay hold on two passages First The bread which is sanctified is the same body of Christ and not an answering figure I would they could conjoin the words on Mark It is not a figure only and some exemplar of the Lord's body Where the Authour denieth not simply or absolutely that the bread is a figure and exemplar of Christ's body but saith he It is not a figure only or it is not only a figure and some exemplar therefore according to his mind It is a figure and some exemplar but more then a bare figure and a special kind of exemplar Against whom is this said I have read it imputed unto some that the bread is a meer sign of Christ's body but I never read any who hath so affirmed except Socinians or Anabaptists So then in these words Theophylact speaks according to the mind of the Reformed Church But he saith It is the same body of Christ And so saith Christ himself This is my body and so say we Therefore the question is in what sence the bread is his body Next they say It is by transubstantiation of the bread into the body of Christ Here first mark that the former passage proveth it not 2. Where saith Theophylact so they say in these words By unspeakable operation it is transformed although it seem to be bread I answer In so great a matter the words ought to be considered attentively What is transformation it is two-fold if we speak properly external and internal External is when the outward form of a thing is changed into another but this is not in the Sacrament which keeps still the forms of bread and wine as it is said expressly in the words on Mark. Internal transformation is when not only the outward form is changed but the inward nature and essence of a thing is changed into another which was before as when Lot's wife was turned into a Pillar of salt or Moses's rod into a Serpent But Theophylact saith It appears bread and is flesh Wherefore he meaneth not a proper transformation but an improper kind and so saith the Reformed Churches The Romanists say he saith The bread is transformed into the body of Christ Where saith he so not on Matthew for his words are But the body of Christ is turned or converted into it It is one thing the bread is transformed into the body of Christ and another thing Christ's body is converted into the bread and therefore he saith God transelementeth the bread into the vertue of flesh So neither on Matthew nor Mark either first or last doth Theophylact assert a transformation or transubstantiation of the bread into the body of Christ but in the first place he speaks of a converting of Christ's body into the bread and in the other he speaks of a transelementation of the bread into the vertue of flesh and the Papists do hold neither one nor the other As yet I speak not of the truth of the matter nor of the meaning of the Authour but shew how the Papists delude themselves with his words As for his meaning in this matter unless his words be contrary one to another the first words must be expounded by the latter that is when he saith The body of Christ is converted into the bread he meaneth God keeps still the forms of the bread and wine both outward and inward but transelementates them into the vertue of Christ's flesh and blood that is from bare and earthly things he translates them into another rank for this is the proper signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to set in another file or rank of things even of spiritual things even of sealing and conveying unto us the vertue of Christ's body and blood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly is to remove a souldier from one file into another and then the souldier changeth not his nature but his place and use and so it is with the elements of the Sacrament And we may be the more
designation of the other Malcolm and his good fame did cross his desire wherefore the King caused him to be poisoned nor could the Authour of the deed be known all men had so good an opinion of the King Then Kenneth propounded unto his Nobility a new designation of his Successour and also propounded the example of other Nations where the eldest son of the King or the nearest in blood doth succeed and if the heir be not of ripe age the worthiest of the Nobility governs the Realm under the name of Tutours and not Kings and by this custom said he seditions bloody wars and murthers are prevented which have been frequent in this Country through the ambition of the Nobility There first he asks the opinion of two which were of highest estimation and who might seem most to oppose this novation They partly for fear and partly to decline ambition did allow the King's purpose and so it passed current that the King's son was declared Governour of Cumberland Now as Kenneth goeth about in this way to establish his posterity he troubleth his conscience and partly with inward gripings for the aforesaid murther and partly with dreams he was so vexed that in a morning he goeth unto the Bishops and Monks and confessed his sin Since King Gregory about the year 855. made some Laws for immunity of the Clergy the Priests had straied from the learning and devotion of the ancients So they brought comfort unto the King not from the mercies of God through Christ but iâ—â—oin him for their own advantage to visit holy places and graves of Saints to kiss reliques to redeem his sin by hearing of Masses and alms-deeds and to account more of Monks and Priests then he had done before Buchan hist li. 6. But Bishop Spotsewood in his History lib. 2. saith They were not yet become so grossly ignorant as to beleeve that by such external works the justice of God is satisfied although some idle toies such as the visiting the graves of the Saints kissing of relicks hearing of Masses and others of that kind which avarice and superstition had invented were then crept into the Church yet people were still taught that Christ is the only propitiation for sin and by his blood the guilt thereof is only washed away Herein his judgment is charitable but how true it is I see not his warrant The King resolves to obey the direction and as he was going to visit the grave of Palladius he lodged with Fenestella Lady of Fettercairne and was treacherously murthered by her in the year 994. Then Constantine son of King Culen at all occasions begun to regret the iniquity of the former novation that thereby the Country would be indamaged and all they of the Royal Blood defrauded For said he what is more foolish then to permit unto Fortune the chief matter of the State What if the King's children through infirmity of body or mind be unapt for government What if babes had been Kings when the Romans Peichts and Danes did oppress the land What is more against reason then to establish that by Law which God in his word hath threatned as a curse Neither is the pretended danger of sedition and murther prevented thereby since there is no less fear of Tutors then of Competitours because those also must be the nearest in blood Wherefore the present occasion is not to be omitted but presently to abolish that Law if it deserve the name of a Law which was enacted by tyranny and fear and the former customs whereby the Kingdom hath flourished from small beginnings is in time to be restored lest it cannot be remedied when a preparative is once past A Parliament was held at Scone within 12. daies after the death of Kenneth and Constantine was proclaimed King The Governour of Cumbria being as yet but young had little assistance but his base brother Kenneth levied an Army for himself and Camped at the water Almound near unto the King and perceiving his number to be lesser then the Kings he sought the advantage of Sun and wind the King relied upon his number and both Captains were slain Then Grim the son or brother-son of King Duffus was proclaimed King by that party The fore-named Malcolm raised an army against him by mediation of Bishop Forthad they agree that Grim shall remain King of the Land by the North-wall of Severus and Malcolm during his life time shall possess the South-part and succeed to the Crown Nevertheless King Grim considering that his seed would certainly be debarred of the Crown began to oppress both parts so that the North-part sought aid from Malcolm and Grim was forsaken by his Army and slain in the year 1016. This tumult for succession is not yet ended as followeth 3. There is extant a Book called Altercatio Ecclesiae Synagogae without the name of the Authour by authority of Chronic. Hirsang it is given to Gisilbert an English Monk who is said to have lived in the beginning of this Century It saith in Ca. 4. The Holy Spirit first makes the will good and then worketh by it truly whatsoever good can be done whether to think or to will or to perfect is to be ascribed unto God and not to man's free-will therefore if God worketh these three things in us to wit to think to will and to perfect surely He worketh the first without us the second with us and the third by us seeing by giving the good will he preveneth us by changing the evil will with consent he joineth us to himself and by furnishing unto our consent ability and facility the inward worker is made manifest externally by our outward work Ca. 8. The righteousness of God is manifested here righteousness is meant not wherewith he is just but wherewith he cloatheth man when he justifieth the ungodly freely Unto this righteousness the Law and the Prophets give witness the Law because by commanding threatning and justifying no man it sheweth clearly that man is justified by the quickning Spirit thorow the gift of God the Prophets because what they fore-told Christ hath fulfilled at his coming ..... We cry unto the most secret ears of God by desires more then by words for unto him who knows all things our wishes are voices if thou desirest good thou hast cried Moses was silent in voice and cried by faith as the woman touching the hem of Christ but others do cry in fear and fail in faith Catal. test verit lib. 11. 4. Fredward a Knight about the year 940. writ a book concerning the Presence of Christ's body in the Sacrament following the doctrine of John Scot and of Augustine Paschasius an Abbot writ against him Ibid. About the year 950. it was reported as a strange thing that Odo a Dane then Bishop of Canterbury turned the bread on the Altar into the flesh of Christ and from flesh into bread again He confirmed the strange doctrine with strange arguments to wit by lying miracles Ibid. 5. At
that time was great contention in England between the Monks and Contention between Priests and Monks the Clergy whereas before all Cloisterers and Priests were called Clergy or Clarks but then they which did profess a single and more strict life were called Monks and Regulars and others were called Seculars This was so hot that where a Monkish Bishop had place Secular Priests were thrust out and likewise the Secular Bishops did with the Regulars During this difference Dunstan Arch-Bishop of Canterbury obtained from the Pope a Palle and a Bull to cast all the Priests who had wives out of some Monasteries which by consent of some other Bishops they had lately taken from the Monks Many did dispute and Preach against him Antonin hist tit 19. par 3. cap. 6. remembreth a Scot which did especially resist Dunstan and Alfred Prince of Mercia took part with the Priests Pol. Virgilius in histor Angl. writes that in a Synod it was debated and concluded that Priests should be restored and immediately a voice was heard from the wall whereon was the Image of Christ saying They think amiss who favour the Priests That was received as a Divine Oracle and the Priests were secluded from their Benefices and Monasteries They say None heard the words but the King and the Bishop and the Priests and their adherents became dumb and spoke no more But Sir Hen. Spelman in Concil pag. 491. shews that no mention is of this miracle in Florent Wigorn. who about that time writ the life of King Edgar and saith The Synod was dissolved because of a variance in the election of a new King and Hoveden writing next after Florent hath nothing of it All do agree that in this Synod the one part did maintain their liberty by testimonies of Scripture ancient Canons practise of the Church in all ages On the other side Dunstan advanceth the late Canons and the Papal Bull and when he saw that his Gorgon had no force and the Synod would determine of the Priests Ranulph hist lib. 2. cap. 11. saith that he raised the Divel to speak out of the Image these former words The adverse party protests to the contrary and would not consent because they knew that God would not work miracles for confirming errours contrary to his own word Catal. test ver lib. 11. Because at that time all did not agree the King sent into Scotland craving some learned men to be sent unto a Synod that was called for that cause Io. Bale Cent. 14. saith Fathard or as some call him Etheldrad possibly they were two singular for learning eloquence and authority went and in Synodo Calnensi did confirm the marriage of Priests by Scriptures and strong arguments to be lawfull that the Monks being blinded with the light shining so brightly had nothing to say against him Dunstan said he was old and could not attend such disputes and although ye seem to prevail it will not be for long space nor shall ye have your will and so by his art he caused the beams or joists of the house to fall some were killed many were wounded only Dunstan was safe with his chair that was fixed on a Pillar So the controversie was ended with Divelish cruelty Catal. test ver 6. In the end of this Century Elfrick Abbot of Malmsbury became Arch-Bishop of Canterbury by him a Sermon was appointed to be read publickly on Easter-day before they received the Communion It was Printed at London An. 1623 and afterwards at Aberdeen together with Bertram's treatise In it is written thus Men have often searched and yet do search So this was questioned before Berengarius how bread that is gathered of corn can The change of the elements in the Lord's Supper be turned into Christ's body and wine that is pressed out of many grapes is turned through one blessing into the Lord's blood The answer is made thus Some things be spoken by signification and some by things certain a true and certain thing it is that Christ was born of a Maid he is said to be bread by signification and a Lamb and a Lion he is called bread because he is our life he is said to be a Lamb for his innocency but yet Christ is not so by true nature neither bread nor a Lamb. Why then is the holy Housel or Sacrament called Christ's body or his blood if it be not truly what it is called without they be seen bread and wine both in figure and tast and they be truly after their hallowing Christ's body and blood through ghostly mystery .... Much is between the body of Christ wherein he suffered and the body which is hallowed to Housel truly the body wherein Christ suffered was born of the flesh of Mary with blood and bone with skin and sinews in human lims with a reasonable soul living but this ghostly body which we call the Housel is gathered of many corns without blood or bone without lim without soul and therefore nothing is to be understood there bodily but all ghostly Mark this distinction between the two bodies or the sign and the thing signified Whatsoever in that Housel gives substance of life that is of the ghostly might therefore is that Housel called a mystery because one thing is seen in it and another thing is understood that which is seen there hath bodily shape and that which we do understand hath ghostly might Certainly Christ's body which suffered death and rose again from the dead is eternal and impassible that Housel is temporal not eternal it is corruptible and dealed into several parts chewed between the teeth and sent down into the belly howsoever after ghostly might it is all in every part many receive that holy body and yet it is so all in every part after a ghostly mystery though some chew less yet there is no more might in the greater part then in the lesser because it is whole in all after the invisible might This mystery is a pledge and a figure Christ's body is the truth it self we keep this pledge mystically untill we come to the truth it self and then is this pledge ended Truly it is as we have said Christ's body and blood not bodily but ghostly and ye ought not to search how it is done but to hold in your beleef that it is so done So there It is true in that homily are some suspicious words as it speaks that the Mass is profitable unto the quick and dead and a report of two miracles but are judged to be an addition because they stand in that place unfitly and thâ— matter without them both before and after doth agree most orderly and these purposes are different from the scope of the Authour The same Author hath two other Treatises one directed to Wulfsin Bishop of Shirburn and another to Wulfstan Bishop of York in both which he hath the same doctrine of the Sacrament saying That lively bread is not bodily so nor the self-same body wherein
he suffered neither is that holy wine the Saviour's blood which was for us in bodily things but in ghostly understanding both be truly the bread his body and the wine his blood as was the heavenly bread which we call Manna CHAP. V. Of COUNCELS 1. IN this Century were no Synods assembled for doctrine or discipline A Synod at Rhemes opposeth the power of the Pope as in other times all Nations were so pestered with wars as is touched now only for some personal causes were some Synods among them all one is remarkable at Rhemes in the year 991. where Arnulph Bishop of the place was deposed for some trespass against the King and Gerebert Afterwards Pope Sylvester the II. was placed in that See And here by the way we may see what power Kings had then in deposing and investing Bishops Some of the Bishops would have had Arnulph's cause referred unto Pope John and others did alledge a Canon of the Synod at Carthage of 227 Bishops and Augustine was one of them Causes should be determined where they are begun that there is no need of Appeals unto Bishops beyond Sea that is as they understand it unto the See of Rome Then stood up Arnulph Bishop of Orleance and made a long Oration whereof a part is Let it be far from this holy assembly to defend or accuse any man against Divine or Human Laws .... We deserve to be drawn before the Thrones of Kings if we seem to contradict Divine Laws in any thing .... Most reverend Fathers we do reverence the Church of Rome for the memory of Saint Peter nor indeavour we to resist the Decrees of the Roman High-Priests yet following the authority of the Councel of Nice which the Church of Rome hath also reverenced continually But there are two things that we must alwaies look unto that is whether the silence or new constitutions of the Roman Pope seem to prejudge the received Laws and Decrees of former Councels If his silence shall prejudge then all Laws shall be silent when he is silent and if new Constitutions do prejudge to what end do all Laws serve which are made when all things are governed at the pleasure of one Ye see that these two things being once admitted the estate of the Churches of God is in danger and when we seek Laws by Laws we have no Laws But ô lamentable Rome who broughtest forth so many lights of Fathers unto our Grand-fathers and pourest forth in our time most monstrous darkness and infamous to the following ages Of old we hear of worthy Leo's and great Gregory's what shall I speak of Gelasius and Innocentius There is a long role of them which have filled the World with their doctrine The Universal Church might have been committed and was not committed unto them who for their good life and doctrine excelled all the World howbeit in their happiness this thy priviledge or intended usurpation was opposed by the Bishops of Affrick fearing as we think these miseries rather then the stamp of thy Dominion For what have we not seen in these our daies We have John surnamed Octavian walking in the puddle of uncleanness conspiring against Otho the Emperour whom he had Crowned Augustus Malefacius an horrible monster succeeds going beyond all the World in wickedness and defiled with the blood of former Popes and he also was condemned in the great Synod and chased away Shall it be Decreed that unto such Monsters void of all knowledge of Divine things Where was then the head of Omni-science in his breast innumerable Priests should be subject who are famous throughout the World for knowledge and godly conversation What is this Reverend Fathers and in whose default shall it be thought to be it is our it is our fault our ungodliness which seek our own things and not the things that concern Jesus Christ for if in any man who is elected unto a Bishoprick gravity of manners be required and good conversation and knowledge of divine and human things what is not to be required of him who seeks to be the Master of all Bishops What think ye Reverend Fathers of him who sits in a high Throne and glorieth in his gold and purple cloaths He is more like to Nero than to Peter or Paul nay that is not enough to wit if he be destitute of charity and puffed up with a conceit of knowledge he is Antichrist sitting in the Temple of God and shewing himself as if he were God But if he be destitute of knowledge nor hath charity he is an Idol in the Church of God from whom to seek responses is to advise with an Idol Let any Iesuit answer unto this dilemma for both the parts are sharply pointed and they cannot truly find a third Whither then shall we go the Gospel shews us that a certain man sought fruit thrice on a Fig-tree and because he found none he would cut it down but after intercession he delaied Let us therefore await our Primats and in the mean time let us search where we may find the green Pastures of God's Word Here is a right way of seeking resolution Some witnesses present in this sacred assembly shew that there may be found some worthy Priests of God in Germany and Belgia who are our neighbours Wherefore if the anger of Princes do not hinder the judgment of Bishops might be sought thence rather then from that City whien weigheth judgment by the purse Then he alledgeth and refuteth the Canons that were wont to be cited on the contrary and reports the like practices of the Church of France And then he saith If passage to Rome were stopped with Armies of besieging Barbarians or if Rome were serving a barbarous Prince at his pleasure or were advanced into some Kingdom shall there be no Councels in the mean time or shall the Bishops of the World to the damage of their own Countries await for Councels and Councels of ordering their affairs from their enemies And truly the Canon of Nice which by the testimony of the Romish Church goeth beyond all Councels and all Decrees commandeth that Councels be held twice every year and prescribes nothing therein concerning the authority of the Bishop of Rome But to speak more plainly and to confess openly after the fall of the Empire this City hath lost the Church of Alexandria and Antiochia and omitting mention of Asia and Affrick now Europe goeth away for the Church of Constantinople hath withdrawn her self the inward parts of Spain know not her judgments therefore there is a departing as the Apostle speaks not only of the Nations but of the Churches also that Antichrist seemeth to be before the dores whose Ministers have occupied all France and do oppress us with all their might And as the same Apostle saith now the mystery of iniquity is a working only who with-holds shall with-hold untill he be taken away that the son of perdition may be revealed the man of sin .... Which now is
began to profess that the Divinity of the Poets was true at last he was challenged and condemned by the Patriarch Peter But many in Italy Sardinia and in Spain followed the same impiety and were punished some with the sword and some with fire Rodolp Histo l. 2. c. 12. 3. Berno excellent in all learning was set over the Augianes anno 1008. he wrote many Books in Marc. Evang. sect 3. he saith In the holy Scriptures do hang the armor of our salvation Serm. de concor offic c. 5. Our weakness can do nothing without God as Lazarus could not rise by himself Serm. de ascend Dom. Christ is the head of the whole Church and all the elect are his members At that time lived Oecumenius and Olympiodorus two famous Greek writers Guthet Bishop of Prague was famous for learning and holiness and was put to death by the enemies of the faith Platin. in Benedict 8. and in Benedict 9. he saith Gerard a Venetian and Bishop of Hungary a good and learned man suffered martyrdom the Infidels tied him to the wheel of a Cart and let it run from the top of an high mountain so that he was all crushed yet he suffered it with joy 4. Fulbert Bishop of Charties or Carnatum was a learned man sundry Sermons and Treatises that are among the works of St. Augustine are said to be his He wrote an Epistle to Adeodatus wherein he first reproveth a gross opinion of some men who held that Baptism and the Eucharist were naked signs Then he proveth that these should not be considered as mere and outward signs but by faith according to the invisible vertue of mysteries The mystery of faith it is called saith he because it should be esteemed by faith and not by sight to be looked on as the spirit and minde and not as sight of body seeing onely by faith beholdeth the secret of this powerful mystery for what seemeth outwardly bread and wine now inwardly it is the body and blood of Christ we being encouraged by the authority of our true Master when we communicate of his body and blood we confess boldly that we are transfounded into his body and that he abideth in us Taste and see how savoury that meat is unless I be mistaken it tasteth like Angels food not that thou canst discern it with thy mouth but mayst taste it with thy inward affection open the mouth of faith enlarge the hope and the bowels of love and receive the bread of life even the food of the inward man from faith of the inward man proceedeth the tasting of the inward food while certainly by the infusion or preception of the gracious Eucharist Christ floweth into the bowels of the communicating soul when a godly soul receiveth into her chaste corners in that form wherewith she beholdeth him present with her under remembrance of the mystery and as the Spirit revealeth to wit as an infant lying in his mothers bosome or offered upon the alrar of the cross or lying in the grave or verily having trampled death under foot and rising again or carried high in glory above the heavens according to which forms Christ entreth into the acceptable habitation of the communicant and refresheth his soul with so many to speak so several blisses as are the ways that the eye of holy meditation can behold him neither let it seem a vain thing unto thee that we say that according to the beholding of a desirous soul Christ is found within the bowels of the communicant seeing thou art not ignorant that our fathers sojourned through the wilderness and were refreshed with Angels food to whom a fertile rain brought meat of one colour but of divers tastes and according to the appetite of every one it gave sundry delights of taste that whatsoever their appetit did covet the secret dispensation of the Giver did furnish the same to whom their gust gave what their eye could not see because it was one thing which was seen and another which was taken therefore wonder thou no more What Manna under the law did signifie by shadow the revealed verity of Christ's body layeth open in which body the divine Majesty condescendeth mercifully unto our weakness that with what sort of punishment mans body is punished he should taste the same in his body sensibly but God performeth this in the breast as he saith himself He who cometh of me shall live by me Now therefore the scruple or doubt is to be removed seeing he who is the Giver is a witness of the truth Then he illustrateth the same by comparison of a baptised man who albeit outwardly he be the same he was before yet inwardly he is another being made greater then himself by increase of invisible quantity that is of saving grace c. here is no word of substancial change of the elements the bread is still bread but we finde two other changes to wit the faithful are transfounded into the body of Christ and Christ is infounded into the habitation of a faithful soul yet so that Christ's body remaineth in the heavens and by the revelation of the Spirit faith beholdeth Christ present or lying in his mothers bosome and dying and rising and ascending and he entreth into the gracious habitation of a faithful communicant and refresheth him so many ways as is said Here also we see that the substance of bread remaineth as the substance of him who is baptised remaineth albeit inwardly he be another Biblioth part de le Bigne tom 3. 5. Berengarius Deacon of St. Maurice in Angiers was his disciple who hearing Math. Parisiensis calleth him Archiepisc Turonen a contrary error unto the former was broached in his days to wit that the bread of the Eucharist was the very body of Christ and the wine his blood substantially or properly Berengarius I say hearing this taught that the body of Christ is onely in the heavens and these elements are the Sacraments of his body and blood as followeth The occasion of this controversie at that time is written by Guitmund in his second book against Berengarius to wit when Lanfrank Abbot of Bec-heloin in Normandy was a boy in Italy it hapned that a priest as he saith saying Mass found very flesh upon the altar and very blood upon the chalice he burned to take them and immediately declared the matter unto the Bishop who assembling with moe Bishops ordained that that flesh and that chalice with the blood should be kept in that altar for ever as a most worshipful Relique From this deceiving Impostor many were moved to believe that the body and blood of Christ was present in the elements not onely sacramentally as the Fathers spake but substantially Berengarius wrote and preached against this Capernaitis error and therefore Adelman Bishop of Brixia wrote unto him In the beginning he saluteth him his holy and beloved Brother and condisciple under Fulbert Bishop of Carnatum Then he sheweth he heard it reported that Berengarius
did teach that the body and blood of Christ which are offered upon the altar throughout the earth are not the very body and blood of Christ but onely a figure or certain similitude howbeit indeed Berengarius had said nothing so To the intent Adelman may bring his Brother from this opinion he intreateth him brotherly not to depart from the doctrine of their master Fulbert and of the Catholike Church Then he appealeth to the testimony of Augustin Ambrose and Jerome who never taught any transubstantiation or impanation He writeth also that the very flesh and blood of Christ was given unto the Apostles at the first institution and are still given unto faithful communicants for he who said in the beginning Let there be light and the light was made of nothing why saying of the bread This is my body may he not cause it to be the same Afterwards he sheweth how Christ worketh this by the mystery of man for when he was made immortal and going up to heaven he said Behold I am with you unto the end of the world because he was compersonate of two natures one circumscribed another uncircumscribed by his circumscript nature he went from place to place by his uncircumscript nature he is whole every where illocally and abode with them yet he did not separate the Son of Man from the Son of God and when the Son of Man ascended up to heaven he was there as the Son of God as he witnesseth himself No man ascendeth up to heaven but he who came down from heaven the Son of Man who is in heaven If therefore he was there by the unity of person whether he had not ascended by property of nature for in the same unity he abode still on earth with men after he had ascended up to heaven Therefore that faith may be exercised in believing because that vital Sacrament appeareth not under a bodily shape it is hid profitably as the soul in the body Last of all The water in Baptism seemeth to be common water and a baptised man What seemeth he but what he was before he declareth this at great length that neither sense nor reason can reach to comprehend this mystery where sense judgeth that water to be an humide liquor cold in substance and which may be turned into air or earth but how by the water and the Spirit a soul is regenerate and forgiveness of sin is given unto this unsearchable mystery neither sense nor reason can attain and nevertheless we must surely believe That the unbodily soul is created by bodily water c. Mark here as Christ's body was not in heaven when he said Behold I am with you and yet even then he was in heaven wholly in respect of his person so now his body is in heaven and not on earth where notwithstanding he is personally Again mark We have here an union of the water and the Spirit to the regeneration of the soul but who ever thought that that water is the Spirit or that the thing signified is corporally or locally in the water or who can imagine that the body is turned into the soul when the body and soul are united And yet Adelman writeth that the union of bread and wine with the body and blood of Christ is like to these two unions to wit by these comparisons he would shew that though the elements remain still the same and Christ's body be always in the heavens till he come again to judge yet there is a real and sacramental union twixt the sign and the thing signified and that the faithful certainly communicate of both together What answer Berengarius did return to his con-disciple we cannot finde But he wrote an Epistle to the forenamed Lanfrank declaring the abuses of the Sacrament and commending the book of John Scotus on that question And he wrote expresly that the body of Christ is not in the Sacrament but as in a sign or figure or mystery He spake also in his preachings against the Romish Church in the doctrine of Marraiage and necessity of Baptism Io. Oecolampad epist lib. 3. fol. 154. print at Basil anno 1536. And Bellarm. in praef before his Books de Pon. Rom. witnesseth that Berengarius called the Church of Rome the Malignant Church the Council of Vanity and the Seat of Satan and he called the Pope not Pontificem vel Episcopum sed Pompificem Pulpificem It happened that Lanfrank was not at home and the Convent opened the Letter of Berengarius and sent it with a Clerk of Rhemes unto Pope Leo IX The Pope summoned a Synod at Verceles Berengarius was advised not to go himself but send some Clerks in his name to answer for him The two Clerks were clapt in prison Scotus was condemned 200. years after his death and the doctrine of Berengarius was condemned yet nothing done against his person at that time because many favored him Lanfrank was now a pleader for him but he was commanded by the Pope to answer him under no less pain then to be as great an Heretique as he Lanfrank following the sway of the world for afterwards he was made Bishop of Canterbury performed the charge In that Book he sheweth that Berengarius in the words of Institution This is my body did appoint them this that is this bread and the bread remaineth saith he bread so that it becometh what it was not to wit the body of Christ sacramentally Even as Ambrose said The Sacrament consisteth of two things one visible another invisible the thing signified and the sign which thing signified if it were before our eyes on earth it were visible but since it is lift up to the heavens and sitting at the right hand of the Father it cannot be brought until the time that all things be restored Again Lanfrank saith Thou believest the bread and wine of the Lord's Table to remain unchangeable in respect of the substance that is to have been bread and wine before the consecration and to be bread and wine after the consecration that they are called the flesh and blood of Christ because they are celebrated in the Church in remembrance of his flesh which was crucified and of his blood which was poured out of his side to the end we being admonished thereby may call to minde the Lord's passion and when we call it to minde we should incessantly crucifie our own flesh and the vices and infections thereof What absurdity could be in these words worthy of so many curses and what was against the Scriptures But Lanfrank hoping to catch some advantage by these last words as if Berengarius had said These signs are naked signs he did beat the air and nothing impugned the true doctrine of Berengarius for this is the special argument of Lanfrank against him The doctrine of the Apostles ordained to be preached that the flesh and blood of our Lord Jesus Christ is eaten with the mouth of the body and with the mouth of the
obit Quem sacrae fidei vestigia summa tenentem Huic jam quinta dies abstulit ausa nefas Illa dies damnosa dies perfida mundo Quâ dolor rerum summa ruina fuit Quâ status ecclesiae quâ spes quâ gloria cleri Quâ cultor juris jure ruente ruit Post obitum secum vivam procor ac requiescam Nec fiat melior sors mea sorte sua Platina in Iohan. 15. calleth Berengarius famous for learning and holiness He is reported to have been an hearty friend to learning and did breed many Students of Divinity at his proper charge and by means of them his doctrine was sowed through all France and the Countries adjacent this was matter unto his adversaries to envy him the more Albeit he did waver as Peter did and albeit his doctrine was so oft condemned by the Popes yet it could not be rooted out of men for Math. Paris in Hist ad ann 1087. writeth that all France was affected with this doctrine And Math. Westmonast at the same time saith That the doctrin of Berengarius had corrupted all the French Italian and English Nations so that the Berengarians that is the Preachers of the true faith which the Romanists call Heresie against the rising errors did not lurk in a corner And Sigebert Gemblac in Chron. saith Much was disputed by many both for him and against him by word and by writing Ex edit Antwerp anno 1608. where it is to be marked saith Vsser de eccles succes c. 8. that in the Edition at Paris anno 1589. the words For him are omitted Also Thuan in the Epistle Dedicatory of the Hystory of his time hath marked That in Germany were many of the same doctrine and that Bruno Bishop of Treveres banisht them all out of his Diocess but sparing their blood And Io. Tossington a Franciscan in his confession set forth anno 1380. saith thus The heretical sentence which is raised of the dreams of Berengarius affirmeth openly that all the Fathers of the Church and doctors of the second thousand years as they speak that is who have been within 380. years have been after the loosing of Satan and the doctrine which we saith he commonly hold to be the faith of the Church concerning the blessed Eucharist they say It is not right but an error and heresie and the tares of Satan being let loose Vsser c. 3. 6. To defend the words of the former recantation which was given in Twofold eating with the mouth was devised then and is refuted the Synod at Lateran unto Berengarius these flatterers of the Romish Idol have devised a new distinction of orall eating to wit orall eating is either visible or invisible And they called the opinion of eating Christ's flesh visibly the error of the Capernaites and they said the eating of Christ's flesh with the mouth invisibly was the explication of Christ so writeth Ivo Bishop of Carnotum anno 1092. Catalo test ver lib. 12. But the Fathers of higher antiquity condemned all orall eating as Capernaitism neither were the Capernaites so subtile to make such distinctions Yea surely Christ would have made his correction according to their error Behold what Augustine saith Tract 27. in Iohan. Who abideth not in Christ and in whom Christ abideth not without all doubt he neither spiritually eateth Christ's flesh nor drinketh his blood albeit carnally and visibly he with his teeth do press the Sacrament of the body and blood of Christ And Tract 28. What is it they are spirit and life they are spiritually to be understood understandest thou them spiritually they are spirit and life understandest thou them carnally so also they are spirit and life but not to thee They understanding spiritual things carnally were scandalised Here Augustine opposeth carnal eating whether visible or invisible unto spiritual eating and understanding and he saith that carnally men eat not the flesh of Christ but the Sacrament of his flesh 7. Bellarmin writeth in his second Book de Pon. Rom. c. 21. that the great The causes of the schism twixt the Latins and Greeks Schism twixt the Greeks and the Latines began anno 1054. because in that year Michael the Patriarch of Constantinople did excommunicate the Pope and all the Romanists for adding Filioque unto the Decree of the Ephesin Council concerning the procession of the holy Spirit Here we may see who made the Schism the Greeks kept the Decree as it was first enacted but the Latins added Filioque And when in the same place Bellarmine saith It is uncertain when the Latins added it but certainly saith he not before the 600. year and the Greeks espied the addition in the days of Pope Nicolaus LAt this time Pope Leo IX wrote against the Greeks and Michael the Patriarch and Nicolas a Monk wrote against the Latins Of this difference I will speak God willing when I come to the Council at Florence where they disputed this question Why was there so great a Schism then Bellarmin de Cleri li. 1. c. 19. saith The differences were not confined within that one but there were many others of which these are rehearsed by Fox in Act. Mon. out of an old Register of Hereford 1. The Church of Constantinople is not subject but equal unto Rome 2. The Bishop of Rome hath no greater power then the four Patriarchs and whatsoever he doeth without their knowledge and concurrence is of no strength against them 3. Whatsoever hath been concluded or done since the seven general Councils is not of full authority because from that time they convince the Latins to be in an error and to be excluded from the holy Church 4. The Eucharist is not the very body of Christ also whereas the Romish Church doth use unleavened wafers they have great loaves of leavened bread 5. They say that the Romish Church erreth in the words of Baptism for the Romanists say I baptise thee c. but the Greeks say Let this creature of God be baptised in the name c. 6. They hold that the Spirit proceedeth from the Father and not from the Son of this in another place 7. They hold no Purgatory nor that the prayers of the Church do help the dead either to lessen the pain of them in hell or to increase the glory of them who are ordained for salvation 8. They hold the souls of the dead whether elect or reprobate have not their full pain nor glory but are reserved to a certain neutral place till the day of judgement 9 They condemn the Church of Rome because Women as well as Priests anoint children when they baptise them on both shoulders 10. They call our bread Panagria 11. They condemn our Church for celebrating Mass on other days then Sundays and certain Feasts 12. They have neither cream nor oyl nor Sacrament of Confirmation 13. Neither do they use extream unction expounding the place of St James of spiritual infirmity and not of corporal 14. They injoyn
have the investiture of the Sacrament note of the Lord 's precious body and blood for that Sacrament worketh two things in us it diminisheth the feeling in the smaller sins and taketh away the consent in the more grievous If now any of you do not feel so oft so bitter motions of wrath envy letchery and such others let him give thanks unto the body and blood of our Lord because the vertue of the Sacrament worketh in him and he should rejoyce that the wretched ulcer is like to be healed But what shall we do seeing so long as we are in this body of sin and in this evil time we cannot be without sin shall we despair God forbid Blessed John saith If we say we have no sin we deceive our selves and the truth is not in us but if we confess our sins God is faithful to In many things we all offend yet none should dispise or think little of that for it is impossible to be saved with these and it is impossible they can be washed away but by Jesus Christ and unless he wash them I say therefore let none be perniciously careless and use the words of wickedness to excuse his sins for as he said unto Peter unless Christ shall wash them away we shall have no part with him and yet we should not for them be too solicitous he will forgive as readily and gladly if we acknowledge what we are for in such sins as inevitable both immoderate fear and carelesness is worthy of blame hence it is that he hath taught us to pray dayly for the forgiveness of sins for as I said of lust he hath taken away the damnation of it as the Apostle saith There is no damnation unto them that are in Christ nevertheless for to humble us he suffereth it to live in us and to afflict us grievously that we may know what grace doth unto us and that we should always run unto him for help so doth he with us in these lesser sins by a pious dispensation that they are not altogether taken away but by them God will teach us that seeing we cannot shun these lesser things we might be sure we do not overcome greater sins by our own strength and so we should be ever in fear and watchful that we lose not his grace which we see to be so many ways necessary unto us Super. Cant. Serm. 13. Hearken what God saith My glory I will not give unto another Lord what wilt thou give unto us he saith Peace I give unto you peace I leave unto you It is enough for me I take it thankfully what thou leavest and I leave what thou reservest so I am content and I doubt not but it is for my advantage I do altogether abjure glory lest if I do usurp what is not given I do miss that which is offered and lose it justly peace I would have and I desire no more he who is not content with peace is not content with thee for thou art our peace who hast made both one this is necessary this is enough to be reconciled with thee and to be reconciled with thy self for since I became an adversary unto thee I have been grievous unto my self and now I am more wary and I would not be ingrate for the benefit of peace which thou givest nor a sacrilegious usurper of thy glory unto thee Lord unto thee be glory wholly happy am I if I have peace Serm. 14. The Law which never brought any man to perfection is a yoke that neither they nor their fathers could ever bear but the Synagogue is strong and careth not for a light burthen nor a sweet yoke she is whole needeth not a physician and trusteth in the Law Ser. 22. Whosoever being grieved for his sins hungreth and thirsteth for righteousness let him believe in thee who justifiest the ungodly and being justified by onely faith he hath peace with God Ser. 61. Confidently will I take what I have need of out of the bowels of the Lord they abound in mercy the piercing nail is unto me an opening key that I may see the Lord's will why should I not see through these holes the nails cry the wounds cry that verily God was in Christ reconciling the world unto himself therefore the mercy of the Lord is my merit I shall not have need of merits so long as he wanteth not merits and if the mercies of the Lord be manifold I have merit enough Shall I sing of thy righteousness Lord I will mention thy righteousness only for it is also mine seeing that thou wast made even of God to be righteousness unto me Shall I fear that it be not sufficient for us both it is not a short mantle the righteousness of the Lord endureth for ever What is longer then eternity it will cover both thee and me sufficiently it is a large and eternal righteousness and indeed in me it will cover a multitude of sins but in thee Lord what will it cover but treasures of piety and riches of bountifulness Ser. 62. The vine of the Lord is the Church of them who are predestinated Ser. 63. What is so powerful to heal the wounds of conscience and to purge the sight of the minde as the frequent meditation of Christ's wounds Ser. 65. By the vine I mean her which filleth the earth whereof we are a portion that large vine planted by the Lord's hand redeemed by his blood watered with his word propagated by his grace and made fertile by his Spirit Ser. 66. The Spirit saith manifestly that in the last days some shall depart from the faith giving heed unto the spirits of errors and doctrines of divels certainly he speaketh of these men now for they forbid to marry and abstain from meat which God hath created but see now whether this be not properly the craft of the divel and not of men as the Spirit hath foretold Ask the Author of that Sect they can give you none What Heresie hath not a principal Author among men the Manichees had Manes each of these pests had their master from whom they had their beginning and name but what name or title will ye give these none because that Heresie is not from men and yet we will not say that it is by the revelation of Christ but rather and without doubt as the Spirit hath fortold by the fraud of divels speaking lyes in hypocrisie and forbidding to marry certainly they speak so in hypocrisie and guile of the fox faining that they do it for love of chastity which they have devised to increase and multiply filthiness The matter is so plain that I admire how a Christian could ever be perswaded thereunto except they are so beastly that they could not perceive how he that condemneth marriage looseth the bridle unto all uncleanness or certainly they are so full of wickedness and divelish malice that though they know it yet they dissemble and rejoyce in the destruction of men Take away
honorable marriage from the Church and ye do fill her with whores incestuous and all kinde of uncleanness choose which of the two that either all these monsters of men shall be saved or the number of them that shall be saved is restrained to the few which are continent How sparing in the one and how wide in the other nothing less becometh the Author of honesty shall all be condemned but these few continent persons this is not to be a Savior Continence is rare on the earth nor did he who is fulness make himself of no reputation for so small advantage c. In Ser. de Triplici Gen. Bonor he exhorteth to have pity and to pray for them who are departed not having perfected their repentance But in Lib. Sententiar c. 9. he saith There are three places heaven earth and hell and these have their own indwellers heaven hath onely the good the earth hath of both sorts and hell the bad onely And in cap. 14. he saith Place is necessary and profitable unto repentance to wit the Church of this present life in which whosoever neglecteth to repent while he is in the body he can finde no remedy of salvation hereafter In Epist 190. contra Abailar he saith Abailard defineth faith to be an opinion then faith saith he is wavering and our hope is vain he who saith so hath not as yet received the holy Ghost Augustine saith better Faith is not in the heart by ghuessing or trowing but it is a sure knowledge the conscience also bearing witness it is the substance of things hoped for and not a fantasie of conjecture by the name substance a thing sure and certain is meant doubtings belong unto the Academicks which doubt of all things and know nothing Bernard died in the 63. year of his age Ann. 1153. 13. The same Bernard De Consider ad Euge. lib. 3. teacheth us that then A Sermon in the Councel at Rhems was a Councel held at Rhems where the Pope was also President and with Bernards works are many Sermons which are said certainly not to be his among these is one Sermo cujusdam ad clerum in Concilio Rhemensi congregat unto me it seemeth certainly to be Bernard's seeing the most part of it is Supe Cant. Ser. 33. and also on Psal Qui habitat Ser. 6. so that either another hath borrowed it from Bernard or he from another This Sermon is for the most part historical I mean serveth to give knowledge of that time and therefore I will transcribe it for the use of some who possibly have not that Book A weighty charge is laid upon me to teach the Teachers and instruct the Fathers especially seeing it is written Ask the Fathers and they will declare unto thee Deut. 32. but that Moses commandeth me whose power is great and must be obeyed not by me onely but by all and he is greater then Moses for unto Moses was but one people of Israel committed and unto this the whole Church and he is greater then an Angel for unto which of the Angels hath God said at any time Whatsoever thou shalt binde on earth shall be bound also in heaven Matth. 16. I speak in respect of office and not of merit if ye except God none is like unto him in heaven nor on earth ergo he is Antichrist This is Peter which cast himself into the sea when all the other disciples did sail unto Jesus Ioh. 21. every one of you is content with his own little ship i. e. his Arch-Bishoprick his Abbey his Provestry but he casteth himself into all the Arch-Bishopricks Abbeys Provestries this sea is wide and there the fishes cannot be told And unto you I say my Brethren the Bishops God hath exalted you highly ye are the salt of the earth as the Lord saith in the Gospel Matth. 5. ye are the light of the world ibid. I have said ye are gods and all are the children of the most High but ye shall die as men and shall ye not fall as one of the Princes Psal 81. Where is the wise man where is the Scribe where is the Conqueror of this world 1 Cor. 1. shall they not die as men and shall they not fall as one of the Princes whence shall they fall and whither from the side of the Lord into the bottom of hell Brethren two great evils are coming death and judgement for hard is the condition of death and therefore few would die but what preparation is made for death albeit it be the way of all flesh alas whither shall I go from thy Spirit and whither shall I flee from thy face Psal 138. seeing the Apostle saith We must all appear before the throne of Christ that every one may receive according to what he hath done in the body whether good or ill 2 Cor. 5. Brethren I tell you of another Synod where the Lord God will sit in judgment and there we all must stand and there will God judg all the world Here on earth unrighteousness is shut up in a bag but in that judgement God will judge righteously and there we must all appear unless the Apostle hath lyed which is a sin to say whether he be a Pope or a Cardinal or an Arch-Bishop or a Bishop or poor or rich learned or unlearned that every one may receive according to what he hath done in the body whether good or ill And seeing account must be given of those things that every one hath done in the body alas what shall become of those things that every one hath done in the body of Christ which is his Church hear The Church of God is committed unto you and ye are called Pastors but are robbers And alas we have few to feed but many to excommunicate and oh that ye were content with the wool and the milk but ye thirst after the blood Nevertheless four things I think are necessary in them which especially are set over the Church of God to wit that they enter by the door that they keep themselves in humility that they flee avarice that they indeavor to cleanness both of heart and body But what availeth it that they be chosen canonically which is to enter by the door if they live not canonically The Lord said unto the twelve Have not I chosen you twelve and one of you is a divel Ioh. 6. Lord Jesu seeing that election was in thine hand and there was none to contradict thee why didst thou choose a divel to be a Bishop good Jesus why didst thou not choose a good just and holy man as Peter was good just and holy or if thou choosest a divel why talkest thou that thou hast chosen him Brethren to day Jesus doth the like he chooseth many divels to be Bishops Alas alas where shall we finde Bishops that after they have come to Dignity keep themselves in humilty yea pride moveth them to aspire unto so great Dignity that they will break into the fold of
corporally present in Transubstantiation the Sacrament Whence it was questioned Whether the bread evacuateth or the substance of it be changed into Christ's body Lombard could not define the question and sheweth the different opinions of others Lib. 4. Dist 11. Innocentius setteth it as an Article of faith that the bread and wine are transubstantiated into Christ's body and blood cap. 1. In cap. 2. the doctrine of Joachim is condemned but not himself In cap. 3. all men are cursed who hold not the faith which is in cap. 1. and they are ordained to be punished by the Magistrate and if they be Laicks their goods shall be confiscated or if they be Clerks their goods should return to the Church where they had their Benefice He ordained that all Magistrates should swear at their admission to banish all who are discerned Hereticks by the Church which if they be slack to do they should be accursed and if after excommunication any shall continue a year the Metropolitan should give notice unto the Pope who shall absolve all the subjects from obedience and give his Land unto others who will expel the Hereticks Item He who is declared an Heretick should not be admitted unto the Sacrament nor unto Christian burial nor should alms nor oblations be received from such Item All Bishops should twice or at least once in the year visit all their Diocy where is any suspicion of heresie and cause three or more men of best account or if need require all of the bounds should be compelled to swear whether they know any Hereticks there or if there be any privy meetings or any persons different in maners from the common conversation of others Cap. 10. Because the food of God's word is necessary unto Christian people and Bishops are hindered by many occasions from teaching their people therefore they should employ sufficient men to preach and visit and they should provide necessaries unto such This was a safe-guard unto unqualified and non-resident Bishops Cap. 13. There should be no more religions or society of Monks because there are too many already if any will be a Monk let him go to one of those sorts that are approved and if any will found a new Monastery let him take one of the former rules Cap. 19. We will not let this pass without correction that some of the Clergy adorn the Churches with their own and other mens goods that they are more like to Laicks houses then to the Churches of God Ca. 21. All believers when they come to the Auricular confession years of discretion should confess all their sins unto his own Priest once a year and accomplish the pennance that shall be enjoyned and should communicate at least at Easter unless his own Priest think good that he should abstain Neither may a Priest reveal unto others what hath been confessed These private confessions were in use before but then made necessary as also here it appeareth that before were no confessaries but the Priests until afterwards the Monks obtained this priviledge Ca. 22. Because when one is sick and the Physician biddeth send for a Priest the patient often despaireth of health and so falleth into greater danger therefore the Physician shall at the first bid send for the Physician of the soul Ca. 29. Plurality of Benefices is forbidden unless the Pope think good to dispense with some persons who are to be honored Ca. 31. Because Patrons detain the Church-revenues so that in these Countreys scarcely is found any Parish-Priest that hath but the least knowledge of letters therefore we ordain that a sufficient portion be assigned unto the Parish-Priest who should serve not by a Vicar but personally c. Ca. 42. As we would not that Laicks usurp the power of Clerks so we will that Clerks usurp not the power of Laicks Ca. 46. Magistrates should not exact taxations from the Clergy unless the Clerks will willingly contribute when they see the necessity of common burthens and even then not without the advice of the Pope Ca. 50. The prohibition of marriage should not exceed the fourth degree of blood or alliance because there are but four humors in mans body or it consisteth of four elements This is a fair pretence but it was a remedy saith Po. Virg. de inven lib. 5. cap. 5. against the Decree of Pope Julius who had ordained that marriage should not be within the seventh degree by which severity it came to pass that men could not finde marriage within their City and this Decree is observed saith he but he might have added unless men will pay for a dispensation and so no degree hindereth marriage as I have touched elsewhere and experience sheweth Likewise Pope Celestin the III. gave a judicial sentence If a married person fall into heresie the other spouse may marry another But this Innocentius ordained contrarily that heresie should not be a cause of divorce Extra de divort c. Quanto The election of the Pope was restrained unto the Cardinals by Pope Celestin the II. and this Innocentius confirmed that Act and added that the holy Colledge of Cardinals should have jurisdiction in all places and have authority over all men and power of judging the causes of all Princes and of bringing them into their Kingdoms or depriving them Cumi Ventura in Thesor Politic. pag. 388. printed at Frankford An. 1610. Peter King of Arragon made his Realms of Arragon and Sardinia tributary unto the Chair of St. Peter for the salvation of his soul forsooth in the days of this Innocentius He sat eighteen years and seven moneths After his death he appeared unto Ludgardis when she saw him compassed with so great fire she asked Who he was He answered I am Innocentius She groaned and said How is it that our common father is so tormented He answered I am so tormented for three causes which most justly had condemned me unto eternal punishment if by the intercession of the most holy Mother of God I had not repented at the last gasp I have indeed escaped eternal death but until the day of judgement I am tormented with most cruel punishments and that I could come unto thee to seek thy prayers the Mother of mercy hath obtained it from her Son And having spoken so he vanished The Nun declared his necessity unto her sisters that they would help him and lamenting his case she afflicted her self wonderously Let the reader understand saith my Author that I am not ignorant of those three causes which Ludgardis told me but for reverence of so great an high Priest I will not report them Bellar. de gemitu col lib. 2. cap. 9. ex Suri in vita Ludgar 2. HONORIUS the III. confirmed the Order of Dominicks and gave them priviledge of preaching and hearing confessions albeit they had not cure of souls or parishes He confirmed also the Orders of Franciscans Augustinenses and Carmelites He ordained that every one should bow their knee at the lifting up of the
Indulgence unto all who would aid him in his Wars John Huss writ against the impiety of these pardons and the people being so informed spoke also against them and called the Pope the Antichrist who durst proclaim Wars and take the Cross on his shoulders against the Christians The Magistrates imprisoned some for such speeches but the people joined and forced the Magistrates to let the prisoners go except three that were privily beheaded in prison when the people saw the blood running out at the dores came and took away their bodies and buried them honourably and cried These are Saints which have given their bodies for the testimony of God They buried them in the Church of Bethleem as the Relicks of Martyrs saith Aene. Sylvius in Histor Bohem. cap. 35. The other party being more wealthy and therefore fearing the Pope were instant against him and prevailed with the King that John Huss was banished the Town The people cried out against the Prelates and Priests as the Authors of the banishment accusing them of simony adultry pride c. not sparing to lay open their vices and eagerly craving a Reformation of the Clergy The King being moved with that out-crying required greater exactions of such Clarks as were delated and known to be prophane Then the other party took occasion to complain of all sparing none whom they knew to be the enemies of John Huss So many Clarks were brought into great distress others into fear and the most part were glad to fall in at least not to fall out with the purer sort and John Huss had liberty to return unto his Church at Bethleem the people received comfort the King great gain and the Priests fell into the net which they had prepared for others But John Huss was the more accused before the Pope who directed his Bull unto the King to suppress John Huss and his doctrine Briefly for his cause amongst others was the Councel gathered at Constance to which he was summoned by the Pope and got a Safe-conduct from the Emperour that he should only answer unto such things whereof he was blamed and undoubtedly he should return into his own Country in safety He resolved to appear and affixed Letters on the dores of Cathedral Churches Parish Churches Abbeys and Cloisters signifying that he was going to the General Councel to give an account of his faith and if any man had suspicion of his doctrine he craved that they would declare it before the Bishop of Prague or if they pleased before the Councel Then An. 1414. August 30. all the Barons of Bohemia were assembled at the Abbey of St. James in Prague the Bishop being present There John Huss presented a Supplication craving this favour that if the Bishop of Nazareth Inquisitor of Heresie within that Diocy had any suspicion of his doctrine he would declare it there and he protested that he was willing to suffer correction if he deserved it Or if the Bishop had no accusation against him that they would give him a testimonial by which he being as it were armed might go the more confidently unto Constance The Bishop professed openly that he knew no offence in him and only advised him to purge himself of the Excommunication This was put in form of an Act and sent unto the Emperour with John Huss It hapned that August 27. Conrad the Arch-Bishop held a Synod with his Prelates where a Proctor appeared in the name of John Huss requiring that since John Huss was ready to give an account of his faith they or any of them who would accuse him of obstinacy should write in their names and according to the Law both of God and Man prepare themselves to suffer the like punishment if they could not prove it legally against him as he was ready to answer with God's help before the Arch-Bishop and his Prelates or in the insuing Councel Answer was made by Ulric Suab Marshal to the Arch Bishop that his Master was busied with the affairs of the King and therefore the Proctor should wait a little in some place without Court This he did but got no other answer and therefore he made protestation of his proffer and craved instrument upon the refusal from a Notary there present The History of John Huss fol. 4. October 15. John Huss took his journey being accompanied by two Noble-men John Lord de Chlum and M. Wencelat de Duba and thâ—ir followers Wheresoever he came he notified his coming by Letters affixed on most patent places craving that whosoever could impute any errour or obstinacy unto him they would prepare themselves to the Councel where he was willing to satisfie every one In all his journey he was friendly received even by Curats and Priests so that he writ in an Epistle that he had found no enemies in any place but in Bohemia And if his coming into any City was known the streets were full of people desirous to see him namely at Nuremberg the Curats came unto him and conferred with him He said He was desirous to shew his mind openly and to keep nothing secret So after dinner he talked with them untill night before some Senatours and many Citizens they all held him in singular reverence except one Doctour and one Curat who checked all that he spake although they gave no reason Stanislaus de Xnoyma a Bohemian was going to Constance to be one of his accusers by the way he died of a Feaver November 3. John Huss came to Constance and lodged with an honest Matron named Faith On the morrow the two Noble men shewed unto the Pope that they had brought John Huss and intreated that he might remain without molestation according to his Safe-conduct The Pope answered Although John Huss had killed his Brother no hurt should be done unto him during his abode there November 29. two Bishops and the Burgh-Master were sent for him to come before the Pope and his Cardinals to render some knowledge of his doctirne as he had craved and they were ready to hear He answered He was desirous to shew his doctrine not in private but publickly before the Councel and yet he would obey this demand So committing himself unto the Lord Jesus and protesting that he would rather die for the glory of God and prosession of the truth that he had learned out of the holy Scriptures then deny any part thereof he came unto the Pope's Court. There first he was questioned generally of the errors that were spread of him He answered Reverend Fathers understand that my minde is to die rather then to be found culpable of one error for this cause am I come willingly unto this Councel to shew my self ready to suffer correction if any can prove me to be in any error The Cardinals replied Thou speakest modestly and so left him with the Lord de Chlum under a guard of armed men Then they sent a subtle Monk under shew of rudeness and simplicity to intrap him by questions but the other
refuse if upon no other account yet ro save themselves from suspition But when he had sent his Nuntio unto them severally none of them would consent every one had their own excuse and a common one was the hindering of the Councell and yet saith Pe. Soave many thought the raising of the Councell had not been displeasing unto him seing he did alwaies furnish occasions of fomenting that opinion Of his relation unto the Councell more followes in that place After the Councell he published a Bull which is annexed to the Canons of the Councell out of it I have extracted these words The duty of the Apostolick service which is committed unto us requires that the things which the almighty Lord hath vouchsafed for provident direction of his Church to inspire from above unto the holy Fathers assembled in his name Wee should speedily execute the same to his praise and glory Observe what false and hypocriticall pretenses Therefore seeing according to the disposition of the Tridentine Councell all who shall hereafter happen to be advanced unto Cathedrall and superiour Churches or who shall happen to be Overseers of dignities chanonries or other Church-Benefices having the cure of souls are obliged to make open profession of the orthodox faith and to promise and sweare that they shall continue in obedience unto the Romane Church Wee willing ..... that the tenour it self which is noted by these presents be published .... and observed and under paines .... wee command that it be framed by Apostolick authority .... after this and no other forme .... to wit I. N. do with firme faith believe and professe all and every thing contained in the summ of faith which the holy Church of Rome useth to wit Here is the Confession of Athanasius and immediatly it followes I most firmely embrace the Apostolicall and ecclesiasticall traditions and other obseruances and constitutions of the same Church I do admitt the holy Scripture according to that sense which the holy mother the Church held and holdeth unto which Church it belongeth to judge of the true sense and interpretation of the Scriptures nor shall I ever accept or expound the Sctiptures but according to the unanimous consent of the Fathers I confesse also that there be truly and properly seven sacraments of the new law instituted by Jesus Christ for salvation of mankind albeit they be not all necessary unto every one these are baptisme confirmation the eucharist pennance extreme unction orders and marriage and that these do conferre grace and of these baptisme confirmation marriage should not be reiterated without sacriledge I receive and approve all the received and approoved rites of the Catholick Church in the solemn administration of all the forenamed sacraments I embrace all and every thing that was defined and declarad concerning originall sin and justification in the Synode of Trent I professe also that in the Masse is offered unto God a very proper sacrifice of attonement for the quick and the dead and that in the most holy sacrament of the Euchatist is verily really and substantially the body and blood together with the soul and Deity of Christ Jesus and that there is a conversion of the whole substance of the bread into his body and of the whole substance of the wine into his blood which conversion the Catholick Church calleth Transsubstantiation I confesse also that all and whole Christ and the very sacrament are received under one kind only I hold constantly that there is a purgatory and that the souls there-in are aided by the prayers of believers also that the Saints reigning with Christ are to be worshipped and invocated and that they offer prayers unto God for us and that their relicques are to be worshipped I most constantly affirme that the images of Christ and of the mother of God ever a Virgine and of other Saints should be had and retained and that due honour worship should be given unto them That the power of indulgences is left by Christ in the Church and that the use of them is very profitable to the salvation of Christians I acknowledge that the holy Catholick and Apostolick Church of Rome is the mother and Mistris of all Churches and I promise and swear obedience unto the Romane Pope the successour of blessed Peter Prince of the Apostles and Vicar of Jesus Christ And all other things that were delivered defined and declared by holy canons and Occumenicall Councells and especially by the most holy Synode at Trent These do I undoubtedly receive and professe And also all contrary things and whatsoever heresies were condemned rejected and anathematized I also doe condemne reject and anathematize And the same true catholicke faith without which no man can be saved which I do at this present willingly professe and sincerely hold I the same N. doe vow and swear that I shall have care so farre as lieth in mee that the same faith shall be kept whole and unviolated most constantly with the help of God untill the last breath of my life and that it shall be kept and taught preached by my subjects or by such as I shall have charge of in my calling So may God help mee and these holy Euangels of God Wee will that these present Letters be read in our Apostolicall Chancelary ...... Given at S. Peters in Rome An. 1564. Novembr 13. and fifth year of our Papacy These were read and puplished Decembr 9. Here is a tenure of Episcopall profession and it is a summ of Papistry After the Councell the Pope thought himself secure and spent the rest of his time in building sumptuous houses and entertaining some Princes with Princely feasts He built in the Vatican a place like unto the amphitheater for all such games He was most expert in dissembling addicted to all pleasures of meat wyne and venery which were thought to have hastened his death for he died ex nimia venere Decembr 9. An. 1565. Jac. Thuan. CHAP II. Of EMPEROVRS CHARLES V. the nephew of Maximilian and King of Spain c. was chosen King of the Romanes he had the largest Dominions of any Emperour for many hundred years he was crowned at Aken An. 1520. and held a Diet at Worms An. 1521. where unto Luther was summoned there it was ordained that Luthers books should be burnt and himself be bannished out of the Empire but of his Acts concerning Religion we will God willing speak more hereafter The Pope had been his Tutour and the King of France was prevailing in Lombardy wherefore the Pope and the Emperour made a League against France and they drewe in Henry VIII King of England with them Charles began his warrsin Lombardy but was not there personally at the battell of Pavy Francis was taken prisoner and carried to Madrid afterwards he was dismissed and gave his two sonnes in hostage and marryed Leonor the Emperours Sister But Francis got from Pope Clement a dispensation of his oath which he had given to Charles for
he thought to set them and the Germans by the ears and if they consented he hoped to triumph over them Beza answered He and his collegues were come to defend the Confession of their own Church and to this end should the Conference be directed The Cardinal with vehemency did press that point The Ministers fearing that the Conference might be broken off and the blame be layd on them crave leave to consider the Confession forwhich the Prelates seemed absolutly to proclaim The Cardinal nameth one article We confess that the very body and blood of Jesus Christ is truly really and sacramentaly in the Supper of the Lord and is so given and received by them who communicate He alledged also the testimonies of the Saxon Ministers concerning it So the Conference was dismissed The next day Beza was bid to speak and he spake to this purpose We have declared our mind concerning the articles propounded unto us namely of the Church we trust none hath occasion to complain of us and these things that have been handled should have been approved or disproved by the Scriptures But we were demanded By what authority we preach the Word of God they think to make our cause odious by this demand This questioning seemes superfluous seeing we were called hether not to give account of our calling but to confer of our doctrine otherwise it may seem we are brought into judgement Or if it was done only for disputation consider that when two parties are brought into Conference if the one demande Why do you this and the other mutually ask the same this is but caâ—illation and dissention But omitting the Prelates of this realm whom we will not offend let us suppose a certain Bishop were here demanding us By what authority we do preach and we like wise would demand him By what authority he were a Bishop that is whether he was elected by the Seniours of his Church whether the people had desired to have him and whether his life manners and doctrine had been examined and he would answer that he was so and so called but the contrary is manifestly known we call the consciences of those who hear us and know the matter to bear witness If he say We are not Ministers because we have not imposition of hands we might answer Thou hast but one thing the imposition of hands and if the want of that as thou thinkest make us to be no Ministers the want of the other two which are more principal make thee to be no Bishop We speak also another thing albeit beyond our purpose and against our will but that this assembly may see how this question is full of enuy If one were demanding that Bishop From whom had he received imposition of hands and for how much he had bought his title he would answer I had imposition of hands from Bishops and I bought not imposition of hands but only for my place I gave two or three 1000 Crouns which is as if one would say I have not bought the bread but I bought the wheat I say If this contest were judged by the Councels and decrees of the Church it would make many Bishops and Curats ashamed And we speak thus not of intention to bring Quid pro Quo but that yee may see how unwillingly we touch the matter and would have other things handled lest the work of peace be hindred We would have spoken of the article of the Lords Supper because the Cardinal of Lorrain promised to satisfy us in this point of doctrine which is a principal one by the proper words of the Fathers this we do eagerly desire And to satisfy this desire one article was culled from so many and necessary articles of the faith and it was said unto us Either subscribe unto this or we will proceed no further If they were our Judges and sitting upon out lifes they would not say Subscribe but We condemn you Their office leades them into another manner of speach and they should shew if there be any errours in our doctrine We are here before you to give an account of our doctrine unto God and unto all the world and to obey God and the King and you ô Queen so far as lyeth in us to the pacisying of those troubles about Religion If yee had to do with us only who now are here ye might easily have your wills but we represent a greater number not only of this kingdom but in Helvetia Poland and other parts who think long to hear whether this Conference will turn but when they shall understand that in stead of a free Conference the tenth part of an article was exhibited unto us with these words Either subscribe or no more Albeit we would subscribe what were ye the better Others will know whether we have subscribed by force of argument or by constraint Wherefore ô Queen we most humbly beseech that so good and profitable a work be not broken off and that you will vouchsafe to grant such men which will not disdain to dispute soberly Nevertheless lest they say We have not an answer we receive all those passages which Espencaeus brought out of Caluine but in that bit of an article out of the Augustan Confession many things are to he considered 1. the whol Confession should have been propounded and not a line only 2 we would know whether the Cardinal propoundeth it in his own name or of the Prelates and then we would give thanks that they confess themselves overcome in the article of transsubstantiation which is justly condemned by all the Reformed Churches 3. if we should subscribe they also should subscribe that our Churches may understand what we have dene 4. and if they will come to the whol Confession of the Germans we trust that we are come unto a very good way of concord and unity In the mean while we affirm that the Lord Jesus is present in the use of the Supper where he offereth exhibits and truly gives unto us his body and blood by the operation of the Holy Ghost we eat the same body that was broken for us but we eat spiritually and by faith that we become bone of his bones And if this be not sufficient it is hard to speak of so great a mystery in few words if it seem good unto the Cardinal let us consider and confer the Scriptures and writings of the Fathers as he hath promised and if it please you ô Queen to appoint a convenient form of collection and to appoint Notaries to receive our disputations We trust yee understand that we came not to bring disorder and trouble but would dedicate ourselves unto God unto your Majesties and the whole Christian common-wealth and specially unto the tranquillity of this Realm The Prelates were angry that he had spoken of their Vocation and Lorrain said He had dishonoured the Queen into whose hands the right and liberty of election was given So there was bragging of the Cardinall and Prelates and
tumultuous talking of their Vocation and of the Supper After that day they changed again the form of Conference five men were chosen on either side to dispute all the matter peaceably On the one side were the five Ministers named before and on the other was Janus Bishop of Valencia Vallius Bishop of Seen Botiller an Abbot the Bishop of Salignac and Espensaeus the Sorbonist They agree on the order of disputation the time place and Notaries They began with the question of the Supper aforme of agreement was drawn up when it was shewd unto the Prelates they would not consent they framed another the next day and shew it unto the Ministers who would not admit that On the thrid day all the ten consented unto this forme We confess that Jesus Christ in the Supper offereth gives and truly exhibiteth unto us the substance of his body and blood by the operation of the Holy Ghost and that we eat spiritually the same body which died for us that we may be bone of his bone and flesh of his flesh to the end also that we may be quickned by him and may understand all things appertaining to our salvation And because faith being grounded on the word of God maketh things that are promised and understood by us to be present by this faith we truly and effectually receive the true and natural body of Christ Jesus by the power of the Holy Ghost and in this respect we confess the presence of his body and blood in the Supper The other Prelates were content with this form but the Sorbonists would not and they blamed their chosen men that they had made a compact with the Ministers neither would they consent unto any more treating Thus was that Conference ended without any effect and the Ministers of Germany after three moneths did returne Ibid. Thus we have seen by what means God did revive the Gospell in France to wit by men of low condition at the first who suffered slaunders proscription stripes burning and every kind of vexation and when it pleased Him he joined unto the Church the Princes and Peers and He opened a wide doore unto the preaching of the Worde when the greatest enemies of the Trueth had the supreme power of government and yet seemed to be brought on their knies The University of Paris in proceedings ages had stood for the trueth and resisted errours creeping-in but at that time became most gross enemies And then Antony King of Navar not only resigned his part of the government unto the Queen and so unto the Guises but was also allured by fair promises of the Pope that he should have all his kingdom of Navar restored unto him and should have divorcement from his present wife and shall have the Queen of Scotland in marriage by whom he may be King of Scotland and England By such persuasions he left the Reformation and became a bitter enemy and seemed most of any to bring ruine unto the Church The Guises then and the Prelates lift up their heads again and used cruel butchery against the Reformed for in the year 1562. in the town Vassi the Reformed were assembled in a large Barn to heare the Word the Duke of Guise came upon them unawares and instantly killed 24. of them 45. were wounded so that within few dayes they died and the Minister with many others were carryed into prison At the same time by means of the Cardinal of Lorrain and the Marshall of Santandrae many of the common people in the town of Seenes and some of the Kings Counsellors were cruelly murdered It was done in like manner in many other places of France Osiander ex Beuther XLVII About the yeare 1540. sundry youngmen in Hungaria hearing The Gospell in Hungary of Luther and Melanthon went unto Witteberg to wit Steven Galssetsi Matthias Devai Andrew Batizi Steven Kis better known by the name Szegedin from his native town Benedict Abadi Emerik Ozorai and some others These being informed in the trueth return into their Country and preached the Gospell with happy success but not without persecution for the Monks stirred up the Civil power against them namely Devai was imprisoned at Cassow where a smith was also in the same prison for laiming the Kings horse in the shoeing there Devai informeth the smith in Religion afterwards the Kings horse amendes and the King commandeth to dismisse the smith and to burn Devai as an heretick The smith answereth I am of the same Religion with Devai and I will live or dy with him for I never knew what Religion or piety was untill I have learned it now from him When this was reported unto the King they were both set free The greatest enemy of those Teachers was George the Treasurer who had been a Monk of S. Pauls at Buda and among them all the most usefull in promoting the Truth was zegedin a learned man as his Works do shew he was persecuted from City to City where he came he had many hearers not only in the Schools but pulpits also and the more he was persecuted the more hearers flocked unto him and the Gospell was the more spread Amongst all those Students who went to Witteberg none maintained the opinion of Brentius concerning the Ubiquity but only Peter Melius and in the end he was convinced by Szegedin and did subscribe unto the truth Michael Starin a Baron became a preacher and Bishop of his own Barony near unto Tolna Mat. Scaric in vita Szegedini At Varadin a learned Mahumetan A dispâ—â—e between a papist and a Turk Deruis Gsielebi did provoke all the Franciscans unto disputation in matter of Religion Neither their Prelate George nor any of the Convent durst answer him wherefore the man like another Goliah did bragg against all Christians untill Bar. Georgieviz who had been a pilgrim and knew the Turkish language undertook the dispute The 29 day of May being the Pentecost in the year 1â—47 was appointed and many both Papists and Turcks assembled in the Monastery The Turk first asks where was God before the making of heaven and earth and other things This question seemed unto the Pilgrim to be impertinent as to the differences of Religion but lest the other might impute it unto his ignorance if he had declined it he said Before the creation God was in his own nature The Turk replieth This answer is dark and can not be understood Georgieviz said God was where He is now Deruis That could not be but He was in a cloud Georgieviz He could not be in a cloud for so a cloud had been before the heaven and the earth but this is contrary unto the words of Genesis The Turks read the books of Moses After more words on both sides Dervis bids the other propound then Georgieviz writeth out of the Alcoran these words in the Arabick language Bisem Allahe El rahmanne El ruoahim that is In the Name of God and of Mercy and of the Spirit and he
acknowledge nothing in the Supper but bread and wine and ascribe nothing unto the sacraments but that they be badges of Christian profession But now I affiâ—e before the Lord unto his Church as my diuâ—lged books can testify that I was never of that mind or did think that in the holy Supper nothing â—â— given or distributed but bread and wine as empty signes of the Lords body and blood and not also the body and blood of the Lord. Likewise albeit in the sacraments I did speak of that as a main thing that they are the badges of our profession yet I never denied that the Lord gives those also for recommending his mercy and exhibiting the giâ—ts of life yea and the same gift not in one place only The only thing that I did impugne was that the sacraments do of themselves confirm faith seing that is the work of the Holy Ghost But when the dispute continued and Luther had declared all the matter of the sacrament more fully I saw that he neither did unite the Lords body and blood by any naturall ty unto the bread and wine nor did inclose them locally in the bread and wine nor did ascribe unto the sacraments the proper virtue whereby they of themselves can bring salvation unto the receivers but he did assert only a sacramental union between the Lords body and the bread and between his blood and the wine and that he did teach that the confirmation of faith which is asscribed unto the sacraments is by virtue not which cleaveth unto the external things by themselves but which belongs unto Christ and is dispensed by his Spirit by means of the Word and the holy Sacraments So soon as I did observe this it was my serious purpose to shew and recommend it unto others and so I desire to testify in this place unto all men who shall read this that Luther and others who are truly with him and follow his teaching rightly doth not hold any impanation in the holy supper nor any local inclosing of Christs body in the bread or of the blood in the wine neither attributeth any saving power unto the external actions of the sacraments of themselves But they hold a substantiall presence and exhibition of the Lords body and blood with the bread and wine in the holy supper and the reby they declare plainly the words of the Lord and the testimony of the Apostle which presence and exhibition is certain by the Lords word and institution without any natural union of the Lords body and blood with the elements for the Lord doth not come down again from the heavenly glory into the condition of this corruptible life They do also acknowledge and preach the saving presence and exhibition but by virtue of the Lords and noâ— of the external action and that the communicants enjoy it when with true faith they partake of the sacraments Certainly our Saviour did intend as in all his actions so especially in the sacraments to advanoe our salvation which if wee enioy not it must be through our own fauâ—â— For the bread which wee break is the communication of the Lords body and the cup of thankes-giving is the communication of his blood and unboubtedly unto the end that both the communion of Christ may groweâ—h us and all salvation may be perfected Therefore who knowing this mystery can doubt that all who are religiously partakers of the Lords table by the same partaking have their â—aith into Christ more confirmed that is more full salvation not indeed by the benefit of the external action of itself but through the good pleasure of our heavenly Father and power of our Lord Jesus Christ which he shewes toward us in the ministry of the holy Church For the more gravely and with the more religious ceremony the redemption of Christ and the communion is set forth in the holy table pious hearts that believe the promises of the Lord are the more commoved and do the more earnestly embrace the tendered communion of Christ and afterwards are the more zealous in confidence and duty unto Christ And therefore what either I in my former Enâ—â—rations or others have written against the natural union of the bread and Christs body or that local inclosing think not godly reader that those were against Luther and them that stand rightly with him for those neyther hold nor teach any such thing neither do the words which they do use carry such an opinion by themselves as even I thought some time for which only cause I did carpe at their words and I doubted not that their mind was any way more sound Huldric Zuinglius whom all that knew him know to have been Zealous and of admirable dexterity in windicating the Church unto Christ from the tyranny and superstition of the Pope when M. Luther and others contended that the bread is the body of the Lord or that the Lords body is in the bread did persuade himself that they thought the Lords body either to be turned into the same substance with the bread or to be inclosed locally in the bread and therefore he did alwayes alledge against the first If the bread be the Lords body the bread was crucified for us and against the other those passages which â—estify that the Lord left the earth and went into the heaven and sits at the right hand of the Father out of those he began to expound Is in the words of the Lord This is my body for signifieth and by the heat of contention he was so carryed that when he would impugne only the impanation and local inclosing or presence of Christ after the manner of this world and said that the Lord is more absent then present in the holy supper and that the signes are rather given here then the body and blood of the Lord and yet it was not his judgement that the Lord is simply or wholly absent from the supper or that the symboles are given without or altogether empty of the Lord body and blood as he himselfs professed afterwards when he was here treating about the agreement of the Churches in this particular and so did he write in the Apology unto the Princes of Germany for he there did maintain the presence of the Lord by the words of Augustine So sometimes when he would beware that men sought salvation by the external work of the â—acraments he averred plainly that the sacraments are but badges of Christian society and conferre nothing unto salvation But in other places he writes plainly that the sacraments do help faith Whence it it cleaâ—e that when he writes Sacraments do confer nothing unto salvation nor confirm faith thereby he understood that the sacraments that is the outward actions of the sacraments have of themselves no power to strenghthen the conscience with encrease of faith for when he intended to prove that his saying The sacraments give not salvation nor confirm faith he alledgeth that to confirm or encrease faith is the work
was unexpected and calming herself a litle she said Wee will think how to remedy these evils in the best and quiet way The same day report was brought that a Minister had preached publickly in the Church of Perth this did provoke her yet more and calling the Lord Ruthuen Provost of the town She commandeth him to go and suppresse these of the new Religion He answered that he would make their bodies and goods subject but he had no power over their consciences She was more eommoved and vowed that she would make him and them repent of their stoutness When the day appointed for appearing of the Ministers drew neer the Professours went with them from all parts of the country in Anguise and Merns such was their zeal that scarcely any man abode at home all crying that they would go and give confession of their faith with their Ministers So many came before the day that the Regent was agast albeit they came without weapons Then She calleth for John Erskin of Dun and employeth him to dismisse that needless multitude and promiseth to do nothing against any of that sect Nevertheless in the Counsell all the Ministers were condemned and outlawed which had not answered John erskin seeing how none can trust her promises did hasten unto the Gentlemen at Perth from Strathiern Anguise Merns not as yet being severed and excused himself of the advice he had given Then they understood certainly that no favour was to be expected from the Regent VVhill they are in perplexity John knox newly being returned into the country comes to Perth and in a Sermon takes occasion to speak against the worship of images and exhorted the people unto constancy After Sermon this was May 11. some people abode in the church and then a priest not so much for devotion as for to try men's affection would say Masse he openeth a glorious case standing by the high altar wherin were many brave pictures A young man said This is intolerable the word of God condemnes it as idolatrie and wee stand and see it used in despite The priest gives the young man a blow the young man goeth and finding aston casts it at the priest and therewith breakes one of the images whereupon a stur is raised some fall upon the priest and others unto the images so that on a sudden all was pulled down that had any mark of idolatry Upon this noise in the church the people of the town gather in great numbers and run into the cloisters of the Dominicans Franciscans and Carthusians where they saw by experience that these were not poor men as they had professed the plunder was left to poor people the richer sort abstaining from any part of it they demolished these glorious edifices with such speed that within two dayes all the stones were removed They of Couper in Fife hearing of this did the like in their town and defaced all the instruments of idolatry which the Curate took so heavily that the night following he put violent hands in himself When this was reported unto the Regent She dispatches Letters to the Duke and others Earls of Argile and Athol willing them to come unto her with speed and she calleth for the French souldiers entending to surprise Perth unaworse and vowed to destroy man woman and child and turne the town into dust and salt it with salt as she was stirred up by the Prelats and priests crying in her ears Foreward foreward upon these hereticks and once rid the kingdom of them When they of Perth had intelligence hereof they assemblâ— to publick prayers and resolue to send a Supplication in this manner To the Queens Maiesty regent all humble obedience and duty premised As heertofore with ieopardy of our lifes and yet with willing hearts a supplication unto the Q. Regent wee have served the Authority of Scotland and your Majesty now Regent in this realm in service to our bodies dangerous and painfull So now with most dolorous mindes wee are constrained by uniust tyranny purposed against us To declare unto your Majesty that excep this cruelty be stayd by your wisdom wee shall be compelled to take the sword of just defense against all that shall persue us for the matter of Religion and for our conscience sake which ought not nor may bee subiect to mortall creatures further than by Gods word man is able to prove that he hath power to command us Wee signify more over unto your Ma. that if by rigour wee be compelled to seek the extream defense that wee will not only notify our innocency and petition to the King of France to our Mistress and to her Husband but also to the Princes and Counsell of every Christian Realm Declaring unto them that this cruell unjust and most tyrannicall murder intended against Towns and Multitudes was and is the only cause of our revolt from our accustomed obedience which in Gods presence wee faithfully promise to our Soverain Mistresse to her Husband and unto your Majesty Regent Provided that our consciences may live in that peace and liberty which Christ Jesus hath purchased unto us by his blood and that wee may have his word truly preached and holy Sacraments rightly administred unto us without which wee firmly purpose never to be subject to mortall man For better wee think to expose our bodies to a thousand deaths than to hazard our souls to perpetuall damnation by denying Christ Jesus and his manifast verity which thing not only do they who commit open idolatry but also such as seeing their brethren persued for the cause of Religion and having sufficient means to confort and assist them do nevertheless withdraw from them their comfortable support Wee would not your Ma. should be deceived by the false persuasions of these cruell beasts the Church-men who affirm that your Ma. needeth not greatly to regard the losse of us who professe Christ Jesus in this realme If as God forbid yee give eare to their pestilent counsell and so use against us this extremity intended it is to be feared that neither yee nor your Posterity shall at any time after this find that obedience and faithfull service within this realme which at all time yee have found in us Wee declare our judgements freely as true and faithfull subjects God move your Princely heart favourably to interpret our faithfull meaning Further advertising your Ma. that the self samething together with all things that wee have done or yet intend to do wee will notify by our letters to the King of France Asking you in the name of the Eternall God and as your Ma. tenders the peace and quietnes of this realme That yee inuade us not with any violence untill wee receive answer from our Mistress and her Husband and from their advised Counsell there And thus wee commit your Majesty to the protection of the Omnipotent From Santiohnstoun May 22. 1559 and it was subscribed thus your Majesties obedient subiects in all things not repugnant to
created and which is common unto us with the unbelievers and ungodly but that grace which is by faith in JESUS CHRIST which is given unto those only who have faith by which grace a new will is not created nor is will compelled unwillingly but being infirm it is healed being corrupt it is amended and of bad is turned into good and is drawn by a certain internal motion that of unwilling it is made willing and gladly consents unto the Divine call ..... If any of the Schoolmen hath spoken inconveniently of this liberty of will that should be reckoned among the opinions of privat persons and the more wholesom writtings of others should be opposed unto them c. It is to be marked that he wrote this Consultation after the Councel at Trent and yet he takes not notice of their decrees but accounteth them as the opinions of private persons and under that name would bury them all and as if the Reformed speaking against those errors did unjustly accuse the Church of Rome On the 22. Article he saith Concerning the administration of the Holy Eucharist it is most sure that the universal Church untill this day and the Western or Romance for a thousand years or more Marke heer he distinguisheth between Vniversal and the Roman Church in the solem dispensation of this Sacrament did give unto all members of Christ both the Kinds of bread and wine which is manifest by innumerable testimonies of antient both Greek and Latine Authors and this they did because Christ had so ordained and practized in giving both unto his Disciples representing the person of believing communicants ......... But those antients thought it not so necessary as if upon necessity or any weighry cause the one could not be giveâ— without the other or that it was not a true Sacrament if the one only were taken ..... and therefore they call not the dispensation of one Kind wicked and sacrilegious for whatsoever cause it be done ..... Nevertheless I think there is none if he consider this more diligently but if the antient custom of the Church were restored ... he would rather have the vvhole and entire Sacrament then one part only And on the 10. Article he saith This article of the Lords Supper is set down severall wayes in the confession for in the first Latine edition it 's written thus In the Supper of the Lord they teach that the body and blood of Christ are verily there and given unto them who eat in the Lords Supper But the Dutch edition being translated word for word saith thus Concerning the Lords supper it is taught so that the very body and blood of Christ is verily present in the Supper under the kinds of bread wine and is given and taken there But in another edition this way Of the Lords supper they teach that with the bread and wine the body blood of Christ are truly given unto them who eat in the Lords Supper In the Apology this article is expressed in those words They teach that in the Lords supper the body and blood of Christ are truly and substantially present and truly given with those things that are seen the bread and wine unto those who receive the sacrament and the Apology witnesseth that this Article being propounded in this manner was not disproved by his Caesarean Majesty But although they who follow the opinion different from the followers of this confession and is set up by Calvin do contend that they agree well with this expression because they think that thereby no carnal or substantial presence of Christs body blood with the signes of bread wine which may be received equaly by the bad good men is concluded yet afterwards the followers of this confession have in their writtings declared their mind plainly enough to wit the body and blood of Christ in the bread wine are received not by faith only but even by the mouth of the Body by the unworthy as wel as by the worthy But in all these expressions of that Augustan confession the controversy yet remaines Whether the body and blood of Christ be present in the very eating only This is now taught plainly by them all and expressly declared in the confession of Saxony where they say Men are taught that the Sacraments are actions instituted by God and without the the appointed use those things have not the nature of a sacrament but in the appointed use in this communion Christ is truly and substantially present and truly tendered unto the receivers of the body blood of Christ seing not only the present Church but also the antient and Catholick did everthink and reach that this sacrament stands not in the action and use only but after the consecration which is done by the Lords words and invocation of the Divine name the body and blood of Christ is made of the substances of the bread wine and the virtue of the blessing is not losed especially if it be reserved for the use of the sick to which purpose are many testimonies ................... Those are madd therefore who say that the mystical benediction ceaseth after the sanctification if any part remain untill the next day for the holy body of Christ is not changed c. The faithfulness of the author in this article will be best known by inspection of the quoted places Certainly there were alterations of this article in sundry editions of the Augustan confession but who will read the Saxons confession will soon find that he wrongeth them for they say expressly Without the use whereunto they were ordained the things themselves are not to be accounted for a sacrament but in the use appointed c. Neither do they add one word of the remaining of Christs body after the use as neither do they alledge any testimony to that purpose So that his weakness appeares in nothing more than in this article and specially in that madd conclusion which followes no way upon those testimonies for though Irenaeus saith That which is from earth after it hath received the calling of God is not now common bread but the Eucharist consisting of two things an earthly and a heavenly and others speak in that manner will it therefore follow that they are mad who say that the Elements are not the Sacrament without the use And again that the doctrine of Calvin concerning the Sacrament was set up or begun by him the author shewes his weakness seing an egg is not liker unto another than that which Calvin taught is like unto those testimonies of the antients quoted in the same place Of the Roman Highpriest he saith on the 7. Article Whereas for unity of the Church they require the obedience unto a chief Rector who hath succeeded to Peter in ruling the Church of Christ and in feeding his sheep it is not different from the consent of the antient Church Truly Ambrose calleth the Roman Bishop in his time the Rector of the whole
Lions at Roan Diep Meausia Orleans and other parts within one month 30000 Thuan Li. ciâ— and in that year above 100000 Protestants were massacred Th. Rogers in the preface of The Catholick doctrine Not only were the Protestants murdered that way but many others for privat malice or avarice of the executioners Some of the Governors refused to obey that command as Claudius Count de Tende when he had read it said He would obey the former edict but he doubted that this other was only coloured with the Kings name Therefore at the Kings command he was poisoned at Avenion within few dayes Mons Sautheram Governor of Auvergne refused saying He was the Kings Lieutenant for execution of justice and not to be a hang-man Additions to the 10 book of French Commen Great mirth and processions were at Rome when the Pope heard of those massacres By the Kings commande horsemen were dispatched into all parts that no Governor be absent from his charge and to watche and warde diligently and to search narrowly all the assemblies of the Reformed and to punish them without exception In all parts of the realm they were apprehended who keept their houses upon trust of the Kings protection many were murdered and all almost were robbed as if they had been vanquish'd enemies so that nothing seemed to remain unto them but utter confusion On the 10 day of September Charles sent for the Prince of Condee and willed him to choose one of three either Masse or death or perpetual prison He answered He would never choose the first and he left the other two unto the Kings pleasure Thuan. lib. 53. Before he obtained liberty he was induced to subscribe that abjuration whereof a copy is in the 10 Book of the French Comment So did Henry King of Navarsway with the times These two easily without petitioning received pardon from Pope Gregory XIII by intercession of King Charles In the dayes of the late Queen of Navar had been an assembly in Bearn and by free consent of the States the Masse was discharged throughout all that realm but then in the year 1572 October 15 king Henry published a contrary edict forbidding the Reformed Religion and he sent Mons Grammount granting leave unto the Reformed to sell their lands within a year and then remove or to conform themselves The people were not moved by these Letters and said These letters were extorted from the king in his captivity Thuan-ibi Nevertheless those examples moved many who were thought to love the Religion to profess the contrary The cities Rochell Montauban Sanser Anduz and other towns in Vivaretz and Sevenatz continued constant but it seemed unto many of themselves great folly joyned with madness after so great overthrow of all the Nobility and so many others to think upon any defence when scarce any Noble man durst owne the Religion and not a few said It is not lawfull that subjects should bear arms against their king albeit he be wicked as it had appeared by the success â—n a word all of them were uncertain what to do and inevitable destruction seemed to be brought on the Church in France the chief men were gone they had no help from Germany nor England as before yet the helping hand of God appeared in due time French Comment lib. 11. The king sent Noble men unto those Cities commanding them to receive garrisons and a Lieutenant They were all perplexed on both sides death seemed to be at hand they were resolved to yeeld but fear made theâ— to delay The citizens of Castre received a garrison upon trust of the kings promise they were all put to the edge of the sword with no less cruelty then others before Rochell was ready to have given obedience but when they were informed of that false cruelty or cruell deceit they refused to render and so began the fourth warrs in France with the seege of Rochell and other parts were invaded with hudge violence It was the Divine providence that the Nobility failing he alone might be known the author of the work The particulars are described in the book last mentioned and would go beyond my purpose to repeat them I will only touch the seege of Rochell and the end of those warres The seege continued seven months in it two things are very remarkable first notwithstanding all the Ordinance and battering picces that were discharged against them to the number of 6000. shot only 25. Rochellers were slain and how many of the beseegers were slain it is uncertain but it may be coniectured that 132. Commanders were killed of whom the chief was Claude Duke d' Aumale uncle of the Duke of Guise March 3. 1573. The greatest assaults were seven The other remarkable thing is the poorest sort of the town began to want bread and a new sort of supply was furnished unto them to wit every day in the river they had plenty of fishes Surdones which they had never seen before and the same day that the seege was raised those wereseen no more So both rich and poor had plenty within and the Kings Army without was grieved with famine Wherefore Charles sent word unto his Brother Henry commanding him either to take-in the town instantly if it be possible or to leave it in Aprile He continued two months longer untill word was brought that he was chosen king of Poland In the mean while Sanserre suffered a hard seege that parents did eat their own little ones A general peace was proclamed and liberty of Religion was granted in July An. 1573. Thuan. Lib. 54. The edict of pacification was conceived in generall terms without naming any city those of Nismes and Languedoc took exception at that thereupon all the Protestant towns wrote unto the Duke of Aniow giving him thanks for the peace and beseeching him to procure unto them leave to assemble in a fit place to the end they may know the particulares of the pacification in convenient time and that he would grant them his Letters patent for their assurance Then many conveened from all parts of the realm as the time would suffer and so they provided for themselves Fre. Commen Lib. 12. The next year Charles died in that book it is written of his death thus Certain it is that he died of a bloody flixe and it is reported for truth by the greater part that the blood is hued out of sundry parts of his body and in his bed he could have litle rest but horribly blasphemed the name of God which he was wont to do even from his childhood Thuan Lib. 57. witnesseth of his unrest and affrighments in the night and that heendeavoured to setle it by musick And because it was suspected that he had been poisoned to the end he might vomit the blood with the more ease he was bolstered up with pillowes that his feet lay higher then his head Another hath comprised the cause and manner of his death in those verses Naribus ore oculis atque auribus
because the Popish Party understood it that works are necessary to make up justification and to promerite salvation At last in a Conference at Altemburgh in the year 1568. the question was debated and they agreed in these terms New obedience and good works both external and internal are necessary unto believers and such who turn unto God But they could not condescend to use the words necessary unto salvation The Wittebergers said Works are necessary not indeed by necessity of efficiency but of presence and those of Jena denyed not the necessity of presence but they said Such a phrase should be shunned because of scandal and for fear of error or mistaking for why should we use dangerous words with the erroneous sophisters and then parget or plaster them with glosses when we have safer words 2. A more grievous contention was renewed for the Vbiquity of Christs body here I wil use the words of George Calixtus Professor in Julia in his Consultatio de Tolerantia Certainly seing the omnipresence of Christs flesh was not known nor heard in the vniversal Church even untill Stapulensis Luther it might yet have been not known albeit it were built upon a solide foundation and a necessity of believing it might have not been layd upon the vulgare or the learned And indeed but two passages one out of the book PERI TOU RETÃ’U and another ex Majore Confessione are the only at least the main whereupon Luther buildes the Vbiquity and that was done by him when he was earnest against his adversaries to establish any way the presence of the Lords body in the Eucharist the former book was published in the year 1527. and the other in the next year in the year 1529 by procurement of Philip the illustrious Landgrave of Hass was the Conference at Marburgh there Luther and Zuinglius agreed in all articles excep the Eucharist .... And Luther neither did judge nor press the omnipresence as a point of doctrin wherein he craved assent In the Confession of Ausburgh the third article is of those mysteries but with no or very slender touch of omnipresence Neither at that time nor any time following in the disputations between the Reformed and the Popish came the omnipresence into question or controversy therefore Luther suffered it to be buried in silence Yea and in the year 1537. when he wrote the articles of Smalcald he averred expressly that there was no controversy between him and the adversaries the Papists concerning the Trinity the Incarnation the Person of Christ seing said he we confesse the articles on both sides But what the Papists have taught or do teach concerning those articles may be known by their writings especially the vnanimous consent of the Schoolmen and seing in all these is not a jota concerning the omnipresence it is manifest also that Luther did leave it and prosess agreement in the doctrin of the Person of Christ with them who did not acknowledge vbuiquity ........ And so while Luther lived that question was asleep which some men did waken up again about the year 1562. of whom the principals were John Brâ—ntius and Jacob Andreae Neither have I pleasure nor is it necessary to repeat all the history but it is certain this later man spared no travell untill he persuaded some to embrace Vbiquity and forced it upon others and nevertheless the could not persuad all that embrace the Augustan Confession or as they speak the Lutherans not the Danes not the Holsatians nor those of Norinberg Helmstad and many more Therefore some of those who are called Lutherans are at this day for Vbiquity and against them are all other Christians both Greeks or of the East part of the world and Papists and Calvinians So far Calixtus For justifying his words concerning the Danes I add the testimony of Nic. Hemingius Professor of Divinity and Preacher in Coppenhaghen at that time In his Catechism he expounding the Article of Christs ascension saith This Article must be understood of Christs true body and the bodily placing thereof in heaven lest we think either that the humane nature in Christ is swallowd up by the Divine or that it is diffused into the whole world with the Divine seing both these do most openly deny Christs manhood Is not Christ every where Yes truly by communication of properties according to that Joh. 3. None ascends into heaven but he who came from heaven But it 's certain that when the Lord spake these words with Nicodemus his body was circumscribed on the earth wherefore the saying of Christ must be understood by communication of properties So Cyprian He ascended into heaven not where the Word God was not before but where the Word made flesh sat not before to wit by bodily placing Again he speaking against the errors concerning the Lords Supper saith What say you of them who say that the manhood is every where with the Godhead These for eschuing the error of them who deny that we receive the flesh and blood of the Lord in the Supper fall into this horrible error that they assert the manhood of Christ to be every where with the Godhead whose opinion is above in the Article of ascension clearly confuted and the Angel said plainly unto the women He is risen he is not here Here truly either the Angel lied which is horrible to think or they are deceived who say that the humanity of Christ is everywhere with the Divinity by which he filleth all things or is every where Also Paul saith Phil. 3. that our bodies shall be made like unto the glorious body of Christ But who daraver that our bodies shall be infinite that they may be every where Truly thus the trueth of humane nature should be destroyed Therefore neither was Christs body made infinite after his resurrection Moreover the Holy Fathers confess that Christs body is circumscribed For Nazianzen saith that the same Christ is circumscribed and uncircumscribed earthy and heavenly comprehensible and incomprehensible for that is the diversity of the two natures humane and Divine which Diversity because the Eutychians denyed they were justly condemned of heresy How then say the Catholicks that Christs body and blood is truly in the Supper The true body and blood of Christ are in the Supper together with the bread and wine not by conjunction of nature but Sacramental For Luther and the Holy Fathers testify that it is not carnal nor an including of the body in the bread or of the blood in the wine so that place and body touch one another and the place yields unto the body Wherefore unto this true presence of Christs body and blood in the Supper it is no way necessary that his manhood be every-where with the Godhead but it is enough to believe thaâ— as at the institution of the Supper the Lord sat with a circumscribed body and nevertheless he gave unto his disciples his body to be eaten and his blood to be drunken and that â—ruly according
to his words This is my body This is my blood So now sitting in the glory of Majesty he reaches by the hands of Ministers Such is his Divine virtue and power unto communicants his body and blood Therefore the Latine Church was wont to pray before the communion Let us lift up our hearts unto the Lord For as in the first institution of the Supper the Disciples had their eies fixed on the Lord who sitting at table reached unto them the Holy Supper So we should lift up our hearts unto the heavens unto him who sitting in the glory of Majesty reaches in the Supper by the hands of Ministers unto communicants his true body and blood that it may be the meat drink of the inward man who thereby is fed nurished and groweth unto everlasting life Whence Bernard speaking of the Supper saith This is the food not of the belly but of the soul for it is not given to repair the ruin of this life which is a vapor for a litle time but to confer eternal life unto the soul And as the water being sprinkled in Baptism hath done it's part so the bread eaten and the wine being drunken in the H. Supper have done their part but the spirituall virtue is possessed by faith and the verity of Christs body and blood is also maintained So Heming About the year 1571. this controversy waxed hote for in Witteberg Cas Cruciger the later Chr. Pezelius Fr. Widebram Henry Moller and others were against the Vbiquity and for it were these of Iena chiefly and with them were sundry other towns as Brunswic Luneburg c. In the same year Augustus the Elector of Saxony conveeneth the Divines of Witteberg and Leipsich into Dresda there they declared that they held no other doctrin but what was in the Confession of Ausburgh and agreeth with Luther and Melanthon's writings and they published their consent Against this consent Lucas Osiander and Selneccer and Jacob Andreiae did publish other books The Wittebergers wrote their Apology This contention waxeth hoter and hoter untill the year 1577. when George Count of Henneberg in a private conference said unto the Elector The Divines of Witteberg do foster some errors which can not be dissembled nor approved by the sincere Ministers of the Church neither is there hope of true peace among the followers of the Augustan Confession until these errours be noted and condemned The Elector answered I wish an harmony and that the corruptions were marked and that there were some beginning of so necessary and profitable a work I for my part will further it according to my power George undertook it At that time the Papists did upbraid them with their divisions and said There be so many parties among them of the Augustan Confession that if any would leave Papistry they know not unto what sect they shall cleave Osiandet histo Lib. 4. c. 2. shewes another ground of their variance that since the time of that unhappy Interim the corruptions and errors which began at that time could not be amended And it may be added that in all the periods of attempting reconciliations some did hold the points where-in they did agree at those several times and others would not accept them And Melanthon whose authority was much respected did for peace smooth his Common places in the year 1546. and again in the year 1558. for which cause the rigider sort called him a temporizer as also in the year 1552. he wrote a Confession of faith to have bin presented unto the the Councel at Trent This was and yet is called The Confession of Saxony and was subscribed also by the Ministers of Misnia In the year 1578. the Elector and the Count of Henneberg meet again at the marriage of Lewes Duke of Wurtembergh After the solemnity these three being together the Count shewes the Duke what conference had been before for removing the scandal of division then by common advice Lucas Osiander and Balthasar Bidembachius two Divines of Wurtembergh were appointed to pen some Overtures for removing those controversies Liber Concordiae This was done so privily that no other knew it but those Princes yea their Secretaries heard not of it When those two had written their judgement were assembled at Maulbron two Divines of Wurtembergh two of Hennebergh and one of Bada They examin and change as they thought expedient Osiand Lib. Cit. Cap. 3. Then their work was sent unto the Elector of Saxony and he cailed for Jacob Andreae Chemnitius and Selneccer and gave them the book they judge it too brief and enlarge it with other arguments and other questions This book was sent then unto sundry Vniversities and towns to be freely censured that if any thing were to be amended added or empaired they should admonish ingenvously Ibid. Cap. 4. The Electors of Saxony and Brandeburgh caused it to be subscribed by 8000. to wit by sundry Princes Imperial Towns and their Ministers and it was printed in the year 1580. with the title Liber Concordiae It was not examined in a publick Synod and was still conceiled from those Churches which did oppose Vbiquity and some within these Princes Dominions were displaced for refusing to subscribe it and without any reasoning So it turned into the Book of discord and made the greatest rent of all The book contained elleven Heads having first layd this ground that the books of the old and new Testament are the only rule whereby the doctrine of faith is to be judged and all other writtings may be vsed as witnesses only The first Head is of original sin where they teach that it is neither the nature nor any part of the nature of man but a corruption of nature leaving in man nothing sound or uncorrupt and can be known by the revealed word of God only II. of the free-will in the first act of regeneration that God worketh the conversion by the means of the word preached and by opening the heart to hearken so that it is the work of God only making man who is ignorant and unwilling to see and will III. Of righteousnes before God they declare it to be the righteousnes of Christ God-man for which God absolves us from our sins without any respect of the merite of our good works either by past present or to come And faith trusting in Christ and working by love is the only instrument whereby we apprehend the same Neither should a true believer doubt of the remission of his sins notwithstanding his sins of infirmity IV. Concerning good works they hold that these are not the cause of justification nor of eternall life but all men especially the regenerat are debters of good works yet so that they condem those positions Good works are necessary to salvation No man was ever saved without good works and it is impossible to be saved without good works And faith in Christ can not be lost and the elect do retain the Holy Ghost even though they fall into
adultery or other crimes and continue in them V. Of the law and the gospell they say Whatsoever in the holy Scripture is against sin belongs unto the law and the gospell properly is the doctrine teaching what man who hath not satisfied the law should believe to wit that Christ hath satisfied for all our sins and hath obtained remission but in a large sense the doctrine of repentance may be called the gospell And they condem it as pernicious and false to say The gospell properly is the doctrine of repentance or that it is not the only preaching of Gods grace VI. concerning the use of the law Albeit believers be free from the curse and coaction of the law yet they are not lawless but the law must be preached both unto the unconverted and converted yet with this different issue that those who obey for fear of the curse are said to do the works of the law and who being regenerat do obey willingly as if there were no curse nor reward are said to obey the law of Christ and the law of the mind neither are they under the law but under grace VII concerning the Lord's Supper they first condem those as crafty and deceiving Sacramentarians who believe the true presence of the very substantial and lively body and blood of Christ and that the presence and eating of it is spiritual by faith next they hold that the body and blood of Christ is truly and substantially there and is truly distributed with the bread and wine and received not only by them who come worthily but by the unworthy albeit by the one sort unto their confort and the other to their judgement and damnation unless they repent And the grounds of this their faith are 1. Jesus Christ is very God and man in one person undivided and inseparable 2. the right hand is every where and Christ in his manhood is set at the right hand of God 3. the words of the institution are not false 4. God knowes many wayes and can be present as he pleaseth neither is he tied to that only way which the philosophers call Local And so the body of Christ is present not only spiritually but also bodily yet not Capernaiticaly but in a spirituall and heavenly manner in respect of the sacramental union Thirdly they condem Popish transsubstantiation the sacrifice the refusing of the cup c. VIII of the person of Christ they say albeit the Godhead and manhood of Christ retain their several properties yet they are vnited personaly not as two planks conioined but as iron and fire or he soul and the body Wherefore among other articles they condem them who hold that only the manhood suffered and only the Godhead is present with us in the sacrament and in all our crosses or that this presence is not in respect of his manhood and the Sone of God doth not all the works of his omnipotency in and with and by his manhood and Christ in respect of his manhood is not capable of omnipotency and other Divine properties IX Concerning Christ's descending into hell they say It should not be curiously disputed but be believed simply that he descended into hell and overcame the power of death and Satan but when and how it can not be known in this life X. concerning Eclesiastical ceremonies which are not commanded nor forbidden in the Worde they say those are not any part of Divine worship and may be changed as the edification of the Church in several times and places shall require yet without levity and scandal and in time of persecution when a constant confession is required nothing should be yielded unto the enemies of the gospell or for their sake XI Concerning eternal predestination first they distinguish between prescience and predestination prescience say they is common to the estate of the godly and ungodly and is not the cause of sin in any man but predestination or election concerneth the godly only this can not be searched among the hid decrees of God but in the reveeled word which teaches that God hath shut up all men under unbelief that he might have mercy on all and willeth not that any man should perish but rather that all men should repent and believe in Christ neither is any saved but who believe in him And where it is said Many are called but few chosen it is not to be so understood as if God would not have allmen to be saved but to shew that the cause of the damnation of the wicked is their not-hearing or contempt of Gods word And they have no mention of reprobation They have a twelth Head against the heresies of Anabaptists Arians and Antitrinitarians This book was the occasion of an open separation The next year the Divines of the Palatinate reply under the name of Admonitio Neostadiana confirming the ortho doxe doctrine concerning the Person of Christ and the Supper shewing the false imputations of errors examining the authority and true sense of the Augustan Confession discovering the indirect means of penning and seeking subscriptions of that book and demonstrating the uniust condemnation of the true doctrine When this book was published some that had subscribed the former book declared that they had subscribed with limitations and not absolutely as the book was published and they recalled their subscriptions and the contrivers of that book replied under the title Apologia Erfurtensis So much was written pro and con The points wherein they insist most were the question of the Lord's Supper the communication of the Divine attributes unto the manhood and vniversal grace Unto those of the Palatinate were joyned the Princes and Ministers of Anhalt and Nassaw the Helvetians and many Cities of Germany besides those of other Nations Untill this day it is cleare that those Vbiquitaries inveigh most bitterly against their adversaries and impute many errors unto them falsely by which two means they a lienate the simpler sort from all reconciliation This difference occasioned the compacting of the Harmony of Confessions After that time there were other Conferences between these parties but all in vain V. In Constantinople the Muffti or highpriest of the Turks dealt with Troubles in the Greek Church Amurathes to take all the churches of the city from the Christians The Greeks Armenians and other Christian Nations did interceed in the contrary alledging the liberty that was granted by Mahomet 2. and others his successors The Muffti answered That liberty was granted when few Turks were in the city but now when there be so many of their own Religion Christians should have no place within the walls Two churches were taken from them and Amurathes turned all his wrath against the Patriarch and caused lead him in an iron-chain through the city and then banished him unto Rhodes Sundry causes were alledged as that he had caused the Christians receive the new Calendare of Rome to the scandal of many he had pronounced a Sentence of divorcement against a Noble
Greek who had made apostacy and turned to Mahumet and when Amurathes was sending a multitude of Greeks as a Colony unto some desert places the Patriarch called â—t an uniust thing One Pachomius reported this unto Amurathes and he was made Patriach Da. Chytrae in Saxon. Lib. 27. The Christians at mount Libanus were subdued by the Turk in the year 1585. whereas before they had preserved their liberty Cas Consaluus a Lusitanian writes that the Island of Iapan in the Indian sea is divided into 60. Princedoms of which Francis of Bungo Brotasius of Arimo Bartholemew of Omuran were becom Christians and sent their Ambassadors who after three years journying arrived at Rome to acknowledge the Pope Gregory 13. a litle before his death But I will believe it saith Osiander when Iesuits shall leave off to ly VI. The year 1584. was sad unto Belgio They looked for the returning Sad things in the Netherlands of Francis Duke of Anjow their Governor from France But he fell into a dangerous sicknes yet in May he recovered so far that he went to tilting and the next day he took a potion to purge away the dregs of his malady and died on the morrow When he saw the danger of death he confessed that nothing did more grieve him as that he had followed the bad Counsel of wicked men in the administration of Belgio and now he could not amend his former errors as he had intended But by writing and by his Counsellers he advised his Brother the King to be a Protector of those Lands He would not admit his Confessor but professed sorow for his miscariages and his faith in the mercy of God throgh JESUS CHRIST the only Mediator and altogether rejected the Romish rites as extream unction c. Within a month after his death William Prince of Orange was traiterously killed in Delff by a Burgundian who was immediatly apprehended and punished The same year Ghent and Yper and some other towns in Flanders which before were Reformed were necessitat to make agreement with the Duke of Parma and so was Antwerp in Brabant the next year VII In these two now named years were many sturres for the Troubles in Riga for the new Calendar New Calender I will name one in Riga of Livonia Steven King of Pole had erected a colledge of Jesuits there in the year 1581. and he commanded that they should keep Christmes according to the new Style The people would not be present But when the 24 day of the old Style was come they entreated the Senate that they might have Sermon the next day as before It was refused Nevertheless they assembled in the Churches about 8. of the cloke in the morning and praised God with their psalms and the Rector preached in the school unto his Scholares many people hearing George Neuner the Minister stirred up the Burghgrave Nicolaus Eik against the Rector and he sent for him to come into the court When the Rector appeared he was detained there The word is spread through the town that the Rector and some citizens were to be beheaded that night for that preaching The Conrector Valentin Rascius and some others did supplicat the Burghgrave to dismiss the Rector and would have engaged themselves for his compearance again when it should be required and if this be denied they told that the people could not be stayd from a tumult Because the Burgrave would not yield the scholares and people break up the court-doores and took out the Rector whether he would or not Then they pulled down the houses first of Neuner then of Eik and of a Syndic Gothard Welling The next day they gather again and complain among themselves openly what before they had endured with silence that Jesuits were brought in the Popish Religion was restored their liberties were taken from them c. They shut the gates of the town and call the Senate to shew whether those things were done by their consent and then understood that all those things had been done by a few seeking the Kings favor and for their privat interest This broil continued fourtien dayes in the end they agreed to restore unto the Burgrave and others all their damages that there should be an Act of oblivion and the new Style should cease c. When the gates were opened Eik Neuner and the others went unto the King with their complaints He sent a Cardinal to be Governour of the town annulled all the Treaty consisting of 68. articles and caused a greater sum of money to be payd unto the plaintifs Chrytrae ibid. VIII The Frenches who had left their native Land and dwelt at A conference at Monpelgart Monpelgart in the Dutchy of Wortembergh did in the year 1586. solicite the Divines there and then the Duke Frederik that there might be a publick Conference of the German and French Divines hoping for some union of the above named controversies They assemble in March the Duke was present all the time On the one side was Iacob Andreae Chancelar of Tubing Lucas Osiander Chappellan of Wurtembergh and two Civilians from Duke Lewes and on the other side were Theo. Beza and Anton. Fajus from Geneve Abra. Musculus and two Civilians from Bern and Claud. Alberius from Lausan Many others were hearers The Theses or propositions are long and many and the Disputation was longer I give the sum briefly and faithfully The first day to wit Marc. 21. the Wurtembergers according to the order prescribed give in write Theses of the Lords Supper shewing that all do agree that all believers eat Christs flesh and drink his blood spiritually all condem the renting of Christs flesh with mens teeth as also transsubstantiation and physical or local presence So that the only question is Whether in the Supper the very body and blood of Christ be verily and substantially present and be distributed and be received with the bread and wine by the mouth of all them who receive the Sacrament whether worthy or unworthy believers or not believers yet so that the believers only receive confort and the unbelievers do eat to their own condemnation We hold the affirmative say they that is By those words IN with and under the bread we understand nothing but that they who eat that bread and drink that wine do receive Christs body and blood with the bread and wine 2. By the words Substantially Essentially Really and Orally we mean no other but the very eating and presence of his body and blood 3. They argue from the trueth of Christs words This is my body and the almighty power of Christ seing his words declare his will and by his power he can give his body unto all receivers 4. The manner how the worthy and unworthy receive Christs body is not expressed in the Scripture and we say It is supernaturall and incomprehensible by the wit of men and should not be disputed nor searched curiously These theses were given unto Beza as it was