far as to be able to make God with words and to have Christ in their own power This abuse beginning to creepe in France King Charles the Bald about the yeere 870 made a commandement unto one Bertram a Priest and as learned a man as these times did affoord to compose and write a Book of this matter which Book we have yet whole and â—xtant at this day wherein hee maintaines the true doctrine and withstands stoutly and vigourously that opinion of the reall presence of the body of Christ under the species of the bread For of Transubstantiation there was yet no speech of it For which cause also Bellarmin in his first Book of tee Sacrament of the Eucharist first chap. puts this Bertram amongst the Hereticks Who not withstanding in his time lived with honor and was neither troubled nor received any rebuke or reprehension upon this subject Of the same opinion were Iohn Scotus and Drutmarus and others of the same time And I make no doubt but many others with them have defended the same cause in writing But the following ages in which error prevailed have abolished their writings and it is marvel how this Book of Bertram could escape thus The tenth and eleventh Ages are the Ages wherein this error did strengthen it selfe most in which neverthelesse God left not himselfe without testimony For Bruno Bishop of Angiers and after him but more vigorously Berengarius his Arch-Deacon taught and maintained openly that the bread and wine of the Eucharist were not the body of Christ but the figure and remembrance of it * Sigebert ad annum 1051. This Berangarius began to shew himselfe about the yeare of our Lord 1050. Against whom Pope Victorius 2. caused a Councel to be gathered at Tours about the yeare 1055 and foure yeeres after Nicholas II. cited him to Rome to the Councel assembled for that effect where Berengarius was forced to condemn his own doctrine submit himself to the Popes wil. By the reading of that Councel it appeares that â—here were in it many others of the same opinion of Berengarius And Leo * Leo Hostiensis Chrâ— Cassinensi li. 3. c. 35. E que cum nullus valeret resistere Alberiâ—us â—deÌ„ evoâ—ntur Hostiensis recordeth that none of those that were there present could resist Berengarius The forme of the abjuration prescribed unto him is to be found in the Collections of the Decrees made by Ivo Carnutensis and by Gratian which forme is set down in absurde tearmes and which the Church of Rome her selfe beleeves not For they make him say a Can. Ego Berengar Dist 2. de consecr that the bread is the true body of Christ and that Christs body is truely and sensibly handled and bruised by the teeth of the Faithfull But Berengarius being rid out of the hands of that Councell and returned back into France protested against the violence offered unto him and continued to teach the same doctrine till the yeere 1088. in which he died Upon his tombe Hildebertus * Hild. Epitaphio Berengar apud Malmesburiensem Quem modo miratur semper mirabilâ—ter orbis Ilâ—e Berengarius non obiturus obit Quem sacrae fidei fastigia summa tenentem c. Vide Baron ad ann 1088. § 21. who after was Bishop of Mans made an honorable Epitaphe wherein he tearmes him the Prop and Support of the Church the hope and the glory of the Clergy And France Germany Italy and England were full of people that embraced his doctrine as William Malmesbury testifies in the 3. Book of his English Historie All France saith hee was full of his doctrine And Matthew of Westminstâ—r in the year 1087 * Eodem tempore Berengarius Turonensis in haereticam lapsus pravitatem omnes Gallos Italos Anglos suis jam pene corruperat pravitatibus Berengarius of Tours being fallen into heresie had corrupted by his depravations almost all the French Italians and English Platina in the life of John XV. speaks thus of Berengarius It is certain that Odius Bishop of Clugni and Berengarius of Tours men famous and renowned for doctrine and holinesse were in great esteeme in that time Adde to this that Berengarius distributed all his meanes to the poore and betooke himselfe to get his living with the labour of his hands * Guit alias Berengarius istevir bonus plenes eleemosynis et humilitate magnorum possessioneÌ„ qui omnia â—â—usiâ—spauperum â—dispersit c. Antoninus Arch-Bishop of Florence whom the Pope hath canonized and made a Saint gives him this testimony in the 2 Tome of his Chronicles Tit. 16 § 20. This Berengarius was otherwise a good man full of Almes deeds and humility and having great possessions and riches which hee distributed to the poore and would have no woman to come before his eyes About the latter end of Berengarius his life lived Gregory the seventh who entred into the Papacy in the yeare of our Lord 1073. called Hildebrand before he was Pope This Gregory was suspected to incline to Berengarius his opinion Sigonius in his 9 Book of the reigne of Italy in the yeare 1080 recordeth that the Bishops of Germany assembled at Brixina in Bavaria did call this Gregory Vâ—terem haeretici Berengariâ— discipulum an old disciple of Berengarius the heretick accusing him of calling into question the Apostolicall Faith touching the body and blood of the Lord. And this agrees with Cardinall Benno Arch-Priest of the Cardinals who was very inward and familiar with the said Gregory and who wrote his life wherein hee saith that Gregory appointed a fast to three Cardinals to the end God might shew whither of the two to wit Berengarius of the Church of Rome had the rightest opinion And there he relates that John Bishop of Port in a Sermon at S. Peters Church did declare in presence both of Clergy and People that Gregory for to obtaine some divine answer had in the presence of the Cardinals cast the holy Sacrament into the fire Berengarius being dead he had many successors that maintained the same doctrine even to the time of Petruâ— de Valdo of the City of Lions whose disciples were named by their enemies Valdenses and Albigenses Of whose Religion and Confession of Faith conformable to ours Fasciculus rerum expetâ—ndaruÌ„ fol. 95. Indocus Câ—â—cius Tom. H. lib. 6. de Euchar fol. 602. hath been spoken before in the 21 chapter of the first Book and shewed that their Churches remaine even unto our times Furthermore John Wicklâ—f in England in the yeere 1390. taught the same Of whose doctrine contained in eighteen Articles here is the first That the substance of the bread remaines after the Consecration and ceases not to bee bread Against the Faithfull that professed this doctrine the Pope stirred up Kings and Princes and caused an incredible butchery to bee made of them preaching the Croisadoe against them whereby hee gave the same spirituall graces unto those that should
Inventions They use meere Water in Baptisme They have no holy Water They me not consecrate their Church-yards They bury their dead in the fields and with â—easts as also they deserve it c. And â—ee addeth that the Emperour in stead of destroying them granted unto them safety and liberty But he should have added to this that the Emperor Sigismond having by armes assaulted and scuffled with them lost there many Battles For which cause he did let them rest in peace In this discourse Aeneas hath chopt and thrust in some calumniations as when he saith they give the Eucharist to madde men and to Infants and bury their dead with beasts Things very absurde and that never were As for the rest all our Religion almost is seene in it Hungaria at the same time was full of Faithfull people holding the same beleife They presented to the King Vladislaus in the yeare of our Lord 1508. their Confession of faith conformable to ours defending themselves against an Austin Frier that had accused them to the King of many errors namely for that they did not obey the Pope called not upon Saints denied Purgatory received the Communion in both kinds and rejected Transubstantiation Vpon which last point they speak thus This Frier writeth that the bread and wine in their naturall substance are changed into the body and blood of Christ This Confession is to be fouÌ„d in Fascioulo rerum expetendarum and are changed into Christ God and man so that nothing of the substance of the bread and wine remaineth but that the onely accidents are meerely upheld by miracle This Confession of faith hath no foundation in the Lord Christ Jesus his words who never spake one word of the conversion of the substance And a little after By that is manifested that the Primitive Church had this Beleife and hath confessed it and hath not erred and did not bowe at this Sacrament For in that time they received the Sacrament sitting and reserved nothing of it and carried none of it out of the house c. About the same time in the yeare 1520. Calvin being yet very young the Faithfull of Provence presented to the Parliament of Aix their Confession of Faith conformable to ours Vpon the point of the Sacrament they speak thus We are not entangled with any errors or heresies condemned by the Ancient Church and we hold the documents and instructions approved by the true Faith And as for the Sacraments particularly we have the Sacraments in honour and beleeve that they be testimonies and signes by which Gods grace is confirmed and assured in our consciences For which cause wee beleeve that Baptisme is a signe whereby the purgation that we obtaine by the blood of Jesus Christ is corroborated in such sort that it is the true washing of Regeneration and renovation The Lords Supper is the signe under which the true Communion of his body and blood is given unto us And these poore Churches were the remainder of the horrible Persecutions exercised by the space of three or foure hundred yeares by Kings and Princes at the instigation of Popes Which Churches they had defamed with horrible heresies accusing them to be Manicheans and enemies of Marriage even as they accuse us now to be enemies unto the Saints and the blessed Virgin and to beleeve that good workes are not necessary to salvation and that we make God Author of sin A few yeares before under the raigne of good King Lewis the XII who was called the Father of the People happed a memorable thing which Carolus Molinaeus a famous Jurisconsulte reciteth in his Booke of the French Monarchie He saith that certaine Cardinals and Prelates did goe about to stirre up and incite this good King to destroy and exterminate the Inhabitants of Cabrieres and Merindoles in Provence saying they were Sorcerers Incestuous persons hereticks condemned already by the Apostolick Sea But this King answered that he would condemne no body to death without hearing both sides and be fully acquainted with the cause And that for that end he sent one Adam Fumee a Master of Request and John Parin a Jacobin Frier his Confessor for to transport themselves into the place where they lived and be informed of their Religion Which they did and reported to the King that among these men they had found no Images nor any â—race or vestige of any ornaments of Masses or Papall Ceremonies That they had found nothing touching Magicall Artes whoredomes and other crimes laid upon them The King understanding this cryed out with a lowde voice and swore that those people were better Christians than hee and his people and confirmed their priviledges and immunities That fell out about the yeare 1412. Calvin scarce being borne Pope Julius the second made warres against this King But the King defeated his Armie and the Emperours neare the City of Ravenna Assembled a Councell at Piso against the Pope Caused money to bee coyned with this Inscription round about PERDAM BABYLONIS NOMEN as Thuanus relateth in the first Booke of his History But under the raigne of King Francis the first Successor unto Lewis the twelfth these poore Churches of Provence suffered hard and rude persecutions and Massacres Neverthelesse they subsist yet at this day and Thuanus in the sixth Booke of his History speaketh of their Religion Hee saith that these Valdenses for hee tearmes them so did say that the Church of Rome had departed from the faith of Christ Jesus and was become Babylon and the great Whore whereof is spoken in the Revelation That none ought to obey the Pope nor his Prelates That Monachall life was a sinke of the Church and an Infernall thing That the fiâ—â—â— of Rurgatorie the Masse the Dedicatiâ— of Churches the Service of Saints as Suffrages for the dead were inventionâ— Satan Then hee addeth To these 〈◊〉 and principall heads of their doctrine 〈◊〉 thens were falsly added touching Muriage the Resurrection the state anâ— condition of the dead and touchâ—â— meates The same Author in the 27 Booke speaketh of the Churches of the Valsies of the Alpes which he saith to be descended from the ancient Valdeuses which have yet at this very day a Religion altogether conformable to ourt and saith that in the yeare 1560 they presented their Confession of Faith unto those whom the Duke of Savoye their Lord had sent them by which they declared that they stuck fast and adheared to the ancient doctrine contained in the Old and New Testament and to the Apostles Creed and to the foure first Generall Councels and that for the rule of a good life they kept themselves close to the renne Commandements of the the Law That they taught to live chastely soberly and justly and to yeeld obedience unto Princes and Magistrates That neverthelesse they rejected Sacrifice of the Masse the â—â—â—rament of Penance Auricular Conâ—â—sion humane Traditions Prayers for the dead but cleaved to the holy Scripâ—â—es Which things they said to have â—â—eived
of man is to his Soule Which was the opinion and beleife of Plato of Cicero of Virgil and of all the Platonick Schoole that bore the sway in Ireneus his time Such was the beleife of the Author of the Booke of the Lords supper attributed to Saint Cyprian That Author speaketh thus f Panâ—s ste communis in carnem sangumem mutatus procurat vitam incrementum corporibus ideoque ex consueto rerum effectu fidei nostrae adjutamsirmit as sensibil argumento edocta est visibilibus Sacramentis inesse vitae aeternae effectum The common bread being changed into flesh and into blood bringeth â—ife and growth unto the body And therefore the infirmity of our flesh being helped by the accustomed effect is taught by a sensible proofe that in the visible Sacraments there is an effect of eternall life When he saith that the common bread is turned into flesh and into blood he doth not meane that it is turned into the flesh and blood of Christ but into our flesh and blood by disgestion for hee addeth that this bread nourisheth our bodyes and maketh them to grow and all the currant of the speech sheweth that But a little after hee addeth some wordes whereupon our Adversaries doe triumph and glory for lack of understanding what this Authors beleefe was * Panis queÌ„ Dominus discipulis porrigebat non effigie sed natura mutatus omnipotentia Verbi factus est caro Et sicut in persona Christi humanitas videbatur et latebat d vinitas ita Sacramento visibili ineffabiliter divina se infudit essentia The bread saith hee that the Lord gave to his Disciples being changed not in shew but in nature is made flesh by the omnipotency of the Word But in the words following he sheweth that this conversion of the bread into the flesh of Christ is made not by Transubstantiation but by an union of the Godhead of Christ with the bread like unto the union of Christs divine nature with his humane nature For he added immediatly after And even as in â—he person of Christ his humanity was â—eene but his divinity was hidden so the * Panis itaque hic azymus cibus verus sincerus per speciem Sacramentum nos tactu sanctificat divine essence is infused in the visible Sacrament by an unspeakable manner There is nothing more expresse nor more contrary unto Transubstantiation For according to this Authors beleefe even as Christs divine nature did not transubstantiate his Manhood but made it to be the flesh of the Son of God So the divine Essence which he saith to be infused in the bread of the Sacrament maketh it to become Christs body without being Transubstantiated Wherefore a litlte after he saith that that which we receive in the Sacrament * Caro quae VerbuÌ„ Dei Patris assuÌ„psit in utero virginali n un tate suae personae et panis qui consecratur in Ecclesia unum corpus sunt Divinit atisenim plenitudo quae fuit in illa replet et istum paâ—em is unleavened bread which sanctifieth us by touching it acknowledging that it is bread still Bellarmin in the 15 chap. of his third Book of the Eucharist alleadgeth Saint Remigius that wrote about the yeare of our Lord 520 in these words a The flesh which the Word of God the Father tooke in the Virgins wombe in unity of person and the bread that is consecrated in the Church are one and the selfe-same body For the plenitude of the divinity which was in that flesh filleth also this bread Bellarmin addeth that Haimo held the same language and that Gelasius and Theodorets words that we have alleadged above may be fitted to this opinion The Author our Adversaries alleadge with more ostentation is Damascene whom they rank among the Saints This man may be tearmed the Lombard of the Grecians because he is the first among the Grecians that handled divinity in Philosophicall tearmes And is the first that wrote for the adoration of Images Now he did write about the yeare of our Lord 740. This man in his 4 Book of the Orthodox Faith chap. 14. extendeth himselfe upon this matter and will have the bread b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be changed into the body of the Lord not by transubstantiation but by c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Assumption and union with the divinity like unto the union of Christs divinity with his humanity Because saith hee d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it is the custome to eate bread and to drink wine and water the Lord hath conjoyned his divinity to these things and hath made them to be his body and blood And a little after e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If thou inquirest in what manner that is done let it suffice thee to understand that it is done by the holy Spirit after the same manner as the Lord hath made himselfe to himselfe and in himselfe a flesh taken of the holy Mother of God by the holy Ghost And a little after he saith that the bread and wine c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the body of Christ Deified Chiefly he is very expresse in that he addeth d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The bread of the Communion is not meere bread but it is conjoyned to the Divinity But still he acknowledgeth that it is bread saying the bread is the body of Christ and calling it the bread of the Communion And a little after The loaves of proposition did figurate this bread Item The broad is the first fruits of the future bread And a little after We partake all of one bread Only he hath this of particular to himselfe that he will not have the bread to bee called the figure of Christs body rejecting that kind of speech usuall and ordinary in the Fathers that have written afore him It appeareth likewise in that he will have the Sacrament to bee honored but not to be worshipped d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let us saith he honor it with purity corporall and spiritual and will have it to be received with the hands set in forme of a Crosse For then it was not as yet the custom to chop it into the mouths of Communicants Rupertus was imbrued with the same opinion e Rupertus Tuitiensis in Exod. c. 12. Sicut Christus humanam naturaÌ„ nec mutavit nee destruxitysed assumpsit it a in Sacrameto nec destruit nec mutat sub stantiam panis et vini sèd assumit in unitatemcorporis et sâ—ngumis sui Even as Christ saith he did neither change nor destroy the humane nature but joyned himselfe unto it So in the Sacrament he neither destroyeth nor changeth the substance of the bread and wine but joyneth himselfe unto it in the unity of his body and blood For which cause also Bellarmin placeth him among the Impanators This doctrine doth no whit agree with the ubiquity For they did put this union of
some giving him three stripes and some five With the like effeminatnesse that King yeelded up to the Pope the Investures of Benefices which the Kings his predecessors had possessed till that time That King being dead in the yeare 1189. had for Successor Richard his son and after him John a King brutish and furious who made some attempts to recover the Investures which his Father had yeelded up to the Pope But being hated and contemned of his subjects Pope Innocent the third had a faire way to handle him ill He did declare him to have lost the right of his Kingdome dispensed his subjects from their Oath of allegiance a thing never seene nor heard of before in England caused Divine Service to cease throughout all the Kingdom and Churches and Church yards to be shut up Which continued by the space of six yeares and a halfe He also excommunicated the King and gave the Kingdome of England to Philip Augustus King of France upon condition to Conquer the same at his owne perill and fortune and that for the remission of his owne sinnes That constrained King John to yeeld up his Kingdome to the Pope and to binde himselfe to doe homage unto him for his crowne So hee made himselfe the Popes vassall and England became Saint Peters patrimonie And a Patent with a golden seale was made and framed by which the King did oblige himselfe and his successors for ever to pay yearely unto the Pope a thousand marks in gold in signe of subjection besides Saint Peters moneys that were paid by polle Unto which that poore King was forced to adde an Oath whereby hee swore that hee was induced so to doe without constraint and of his owne accord and by the motion of the holy Spirit and that for the remission of his sinnes Vnder this slaverie died this King in the yeare of our Lord 1216. to whom succeeded Henrie the third who did put his Crowne at the Legats feete one knee upon the ground doing homage unto him for his Kingdome Then did the Pope beginne to send his Legats who skimmed England of money by a thousand kindes of devices The Orders of the Franciscans and Jacobins were newly instituted The same Friers preached the Croisado whereby the Pope promised the remission of all sinnes and a degree of glorie in heaven above the common sort to all those which being arm'd would make the vâ—w to goe to the holy I and fâ—r the recovering of Christs Sepulcher possessed by the Sarrasâ—ons At these Predications every one câ—ossed himselfe with a crosse upon the shoulder and a great multitude of Gentry and people sold and moâ—gaged their Lands and estates for the charges of that Journey But as they were armed and furnished for the journey another Legate would come that dispensed the English from their vow and gave them the same graces and Indulgences without bâ—dgeing from their owne houses provided they would give to the Pope as much money as was necessary to have beene spent in their journey By these meanes this Legate gathered huge summes of money And that money was employed by the Pope for to conquer the Cities and Provinces which the Emperour had in Italy Thus did the Pope inlarge his limits Never a yeare came over head but hungry Italians came over into England with new Commissions to raise moneyes with power to excommunicate all such as would refuse and put the Churches into interdict What good horses soever there were or curious houshold stuffe or fine wares in shops were conveyed away without paying for and carried into Italy The Exactors tooke up the tithes of the corne yet unsowen The Italians possessed in England the best Benefices The Pope called England his garden of pleasure and his bottomlesse treasure Whereupon great clamours arose among the People The Nobles said Matth. Paris pag. 267. Marxidiribaldi These are the successors of Constantine and not of Peter O shamefull thing rascally ruffians that know not what armes and honour is will domineere over all the World by their excommunications Matth Paris pag. 423. The Monkes in the Countrey did say The Daughter of Sion is become a brasen faced Whore and without shame at all through the just judgement of him who because of the sins of the People makes an Hypocrite to raigne and a Tyrant to governe and rule But all these clamours were unprofitable and without effect because the holie Scripture was a Booke then altogether unknowne amongst the English people They spake of nothing but of Miracles and of Images and of Pilgrimages and of Reliques Vntill such time as an English Doctor and Preacher named John Wicklef fell to preaching and writing openly against the Pope and against the Masse about the yeare of our Lord 1370. Hee was listened unto with great applause and was able to have caused a great alteration in England if the King would have given way to it Of this oppression in England Matthew Paris and Westmonasteriensis English Monks that lived in those dayes wrote strange and prodigious things Now as John Wicklef was a teaching Aencae Sylvii Hist Bohem. it fell out that a Bohemian Gentleman who was a student of Oxford did taste and rellish wicklefs Doctrine and coppied out his Bookes which he carryed over into his owne Countrey and imparted them to John Huz a famous Preacher to whom Wenceslans King of Bohemia brother to Sigismond Emperour had committed the government of the Schoole of Prague renowned at that time This John Huz overcome by the evidence of Wickless reasons fell a preaching his doctrine and being a vehement and perswasive man he drew after him a great number of People To whom Hierome of Prague did adjoyne himselfe who surpassed John Huz in eloquence and learning There came also out of Germanie one Petrus Dresdensis and one Jacobellus that spake with vehemencie against Transubstantiation and against the Communion under the onely species of the bread For to appease these stirres and commotions the Arch-Bishop of Prague called Subinco Cepus caused Wicklefs Bookes publickly to bee burned and drove out John Huz from Prague But seeing the number of those that he called hereticks did encrease dayly he himselfe fled into Hongaria towards Sigismond and John Huz returned back to Prague Then Benedict the thirteenth Gregory the twelfth excommunicated one another the one having his seat at Auignon the other at Rome A Councell was kept at Pisa in the yeare 1409. in which they created a third Pope to wit Alexander the fifth who dying shortly after John XXIII succeeded him So there was then three Popes all at once and there was no body in all the Church of Rome but was excommunicated by some one of these Popes This John had warre against Ladislaus King of Naples and for to strengthen and fortifie himselfe against him he sent Preachers abroad over all the Countries of his obedience to preach the Croisadoe whereby hee promised the forgivenesse of all sinnes to all
Secundum plenitudineÌ„ potestatis de jure possumus supra jus dispensare El thi Glossa Nam contra Apostolum dispensat IteÌ„ contra vetus Testamentum El Glossa Canonis sut quidam Caus 25. quaest 1. Papa dispensat in Evangelio interpretaÌ„do ipsum that the Pope may dispense against the Apostle and against the Old Testament and may dispense with the Law as being above the Law And that he may dispense against the Gospel in giving interpretation to it In the first booke of the Decretals of Gregory the 9. Title 7. at the Chapter Quanto personam the Pope Innocent the third saith that the Pope on earth holdeth not the place of a meere man but of a very God And thereupon the Glosse of the Doctors saith The Pope of nothing can make something And a sentence that is of no value he can make it to bee some thing Because in the thing that he willeth his will standes him in stead of reason And no man saith to him Wherefore doest thou doe that For he may dispense above the Law and make of injustice Justice Thomas Aquinas whom the Pope hath Sainted saith †Thom. 2.2 quaest 1. art 10. Ad solam authoritatem summi Pontificis pertinet nova editio Symboli A new edition of a Creed belongeth solely to the Popes authority The same is defined by the Councell of Florence in the last Session to wit that the Pope may adde to the Creed That is one of the crimes for which Luther was anathematised by Pope Leo the tenth viz. because he had taught * Bulla exurge Leonis X. subjecta Concilio Lateranensi inter errores Lutherâ— hâ—oresertur Certum est in manu Ecclesiae aut Papae prorsus noÌ„ esse statuere articulos sidei That it is not in the power of the Pope and of the Roman Church to establish any Articles of faith as is to be seen in the Bull added to the last Councell of Lateran The Cardinall du Perron in his book against the King of Great Brittaine hath a chapter * 2 Booke Observat 3 Cap. 3. whose title is such Of the Churches authority in changing 〈◊〉 things contained in the Scriptures Vasquez the Jesuit in the third Toâ—â— upon the third part of Thomas Disputâ— 216. speaking of this Commandemenâ— of the Lord Drinke yee all of it saith * Vasquez 〈◊〉 3. Tâ—om Tomo 3. Disput 216 num 60. Licet concederemus hoc suisse ApostoloruÌ„ praeceptum nihilominus Ecclesia suÌ„mus Pontifex potuerunt illud justis de cansis abrogare c. Though even we should grant that thâ— was a Commandement of the Apostles yet the Church and the soveraigne Bishâ—â— might abolish it upon good grounds 〈◊〉 the Apostles power to make Lawes was nâ—â— greater than the power of the Church anâ— of the Pope Salmeron the Jesuite in the second Prolegom * Non miruÌ„ si Scriptura Ecclesiae dei quae spiritiâ— habet subijcitur It is no wonder if the Scripture be subject to the Church which hath thâ— Spirit The same man in the ninth Tome and 13 Treatise * disputing of the change and alteration in the forme of the Sacrament speakes thus Wee are no waâ— tyed to imitate Christ in all things †§. Ad illud NequaquaÌ„ astrâ—ngâ—mur in omnibus Christum imitari nâ—si in honis moribus except in good manners By that hee teachetâ— we are not bound to imitate Christ in the Sacraments nor in the communion under one kind nor in that he celebrated the holy Supper in a known tongue nor in the doctrine of Pargatory not In the Sacrifice of the Masse c. For these things concerne not manners The same in the first Prolegom a Ecclesiae authoritas antiquior dignior authoritate Scripturae The Churches authority is more ancient and more worthy than the authority of the Scriptures That truly is to say that men are above God For it is God that speaketh in the holy Scriptures Can a man say without impiety that the Church of Israel was above the Law which God had written in two tables Are Subjects above the Laws Is not the Pope subject to the Law of God The same Jesuite saith that the b Salm. Tomo XIII part 3. Disp 6. § Esl ergò Doctrina fidei admittit additionem in essent ialibus Christian Religion admitteth still of some additions in things essentiall Whence followeth that Christian Religion is not yet perfect since that essentiall Articles may be added thereunto John Almain a Sorbonist in his Booke of the Ecclesiasticall and Temporall power chapter 12. c Papa potest dâ—spensare in illis quae sunt lege Dei prohibita The Pope may dispense in things that are forbidden by Gods Law and alleadges thereupon Panormitanus and Angelus Andradius in the second Booke of the Defense of the Tridentine Faith d Romanos Pontifices multa desiniâ—ndo quae ante latitâ—bant symbolum fidei augere consuevâ—sse The Roman Bishops in defining many things that were bidden before are accustomed to enlarge the Creed And in the same place a Liquet minime cos errasse qui dicunt Rom. Pontifices posse nonnunquam in legibus dispensare à Paulo à quatuor primis Concilijs It appeareth those havenâ— erred which say that the Roman Bishop may some times dispense from obeying thâ— Lawes of the Apostle Saint Paul and thâ— foure first Councels Item b Minime vero majores nostri relig one pietate excellentes Apostoloriâ— haec quam plurim â—alia decret a resigere in animum induxissent nifi intellâ—xissent c. Our Ancesâ—ers excellent men in Piety have canceled and abrogated many of the Apostle Decrees Cardinall Bellarmin in the fourth Booke de Pontif. chapter 5. If the Pepâ—â— should erre in commanding the vices an forbâ—dding vertues the Church were bouâ—â— to beleeve that vices be good and vertues bad unlesse she would sinne against her own conscience The same Cardinall in the 31 chapter against Barklay In a good sense Chrisâ— gave to Peter that is to say to the Pope the power to doe that that which is sinne be not sinne and that which is noâ— sinne to be sinne The Romish Decree in the fortieth Distinction Canon Si Papa hath these words c Si Papa suae fraternae salutis nâ—gligens deprehenditur c. nihilominus innumer abiles pes pulos catervaâ—â—m secum ducit prano mancipio gehennoe 〈◊〉 ipso plagis multis in aeternum vapulaturos Hujus culpa â—stic redarguere praesuâ—â—t murtalium nullus quia cunctoâ—â—pse judicaturus à nemiae est judicandus nisi sit à sidâ— aâ—â—â—ius If the Pope being carelesse of his owne Salvation and of the Salvation of his brethren leadeth by troopes with him first slave of hell fire innumerable peoples to be tormented with him with many plagues eternally none dares reprove him of his faults Because that he that is to be Judge
Of which censures these Jesuites made a laughing stock in a Booke full of bitternesse which they have titled Spongia For to refute this Spongia the Sorbonne made use of the penne of a Sorbonist called Petrus Aurelius In whose Booke printed at Paris by Charles Morell I finde these words in the page 175. The Bishops have the power to produce Christ Anno. 1634. that is to say God himselfe c. Which vertue is in a manner infinite and equivalent not onely to the fecunditie of the Virgin Mother of God inasmuch as the Virgin-Priests procreate upon the Altar the same God whom the Virgin procreated first in her most holy wombe But alsâ— hath some â—â—â—ulation with the eternall operationes by which the divine persons are produced and with the eternall generation by which the Fâ—â—ther produceth with his divine mouth the same Word which the Priests produce with their sacred mouthes And gathers from thence that the power of Priests surpasses very farre all the Angelicall power And in the page 177. he saith that Priests doe perfect and accomplish the Redemption of mankinde And in the page 187. he saith that the power of Priests is most like unto the Divine power and that they have power over the reall body of Christ and over his mysticall body which is the Church and that with the Approbation of the Sorbon set in the front of the Booke Long before Pope Vrban the second * Simeon Dunelmensis lib. â— Chron. Vignier in his Ecclesiastiall History pag. 310. in the yeare 1097. called a Councell at Rome against the Emperour Henry the fourth in which he did thunder against earthly Princes who challenged to themselves the investiture of Benefices alleadging it is a thing abhominable that the hands of those which create God their Creator by their Character should be bound to this ignominie to be as drudges or servants to the hands that are night and day polluted with filthy and dishonest attractations If these things be true reason requires that so great a power hath not beene given unto Priests without great necessity and without some great profit should come thereby unto the Christian Church and that so many wonders as our Adversaries pile up in the Eucharist be greatly usefull and profitable to the faithfull Yet when we come to examine what the fruit is that comes from Transubstantiation and from the Sacrifice of the Masse we find they reduce it almost to nothing and make the Masse almost needlesse and unprofitable That appeares as cleare as the day by comparing it with Baptisme For in Baptisme there is no Transubstantiation made After these words I baptise thee in the name of the Father c. the water remaines in its owne nature and is not turned into blood Yet notwithstanding according to the doctrine of the Roman Church Baptisme is a thousand times more profitable and beneficiall and of a more excellent nature For in the Roman Church they hold Baptisme with water absolutely necessary to Salvation But as for the Eucharist our Adversaries hold that many are saved without being partakers thereof as appeareth by the example of John the Baptist and of the Theife crucified with Christ our Lord and of many faithfull people that dye without having partaked thereof specially of those which the Ancient Church did call Catechumenes Secondly our Adversaries say that by Baptisme not onely originall sinne is pardoned but even wholly taken away so that those which are Baptised have no more originall sinne nor nothing to speake properly that may be called sinne But concerning the Eucharist the Roman Church doth not beleeve that it wipes away the vices nor vicious customes in such sort as it may bee sayd that all those which are made partakers of the Eucharist bee without pride or without covetouesnesse or without lascivious lusts The principall is that our Adversaries teach that by Baptisme is remitted and abolished all the guilt and punishment both eternall and temporall of all the sinnes as well veniall as mortall committed before Baptisme But as for the Eucharist they say it availeth but against venial I sinnes which they make to be so light that a man needs not so much as to have and contrition or repentance for them Vasquez the Jesuite * Vasquez Tomo III. in 3 parteÌ„ Thomae Disp 179. cap 3. num 26. Rudes non debâ—nt hude ar tâ—â—ulum seire neque virtutem hujus Sacramentâ— prouâ—areâ—â— ad remitâ—â—dum vâ—â—ia lâ—â— quiâ— haec â—â—â—issiâ— non est ad sâ—lutem neâ—essarâ—â— The rude and vulgar sort ought not to know the particular vertue of this Sacrament in remitting veniall sinnes for that remission is not necessary unto salvation And the Catechisme of the Councell of Trent in the chapter of the Sacrament of the Eucharist * Catechis Trident. Remittâ— Eucharistiâ—i condonari leviora peccat a quae venialia dici solent noÌ„ est quod dubitarâ— debeat It must not be doubted but by the Eucharist light sinnes which are called veniall are remitted and forgiven which remission Vasquez told us just now not to be necessary Bellarmin in the seventeenth Chapter of his fourth Booke of the Eucharist putteth this among Luthers errors to have said that the first effect of this Sacrament is the remission of mortall sinnes And about the end of the same Chapter The whole question is reduced to this article Whether the Sacrament of the Eucharist doe conferre the forgivenesse of mortall sinnes wherewith a mans conscience is charged or else for it comes all to one if for to receive the Communion worthily it be required that a mans conscience be not charged with any mortall sinne For all Catholicks teach that the Eucharist remits not such sinnes wherewith a mans conscience is loaden and therefore it is requisite they should be purged before And in the beginning of the eighteenth Chapter In this chapter it is not taught that the Eucharist be instituted for the remission of sinnes but onely for to preserve spirituall life And though even these Doctors were not so expresse upon this subject Yet the practise of the Roman Church shewes evidently that the Eucharist and the Masse availes nothing for the remission of sinnes For he that will receive the communion must be confessed before and after confession he receives of the Priest the absolution and forgivenesse of all his sinnes Whereupon it followeth that when a little after he receives the hoste there is nothing at all to be pardoned and that the Eucharist is a plaister for a healed wound and a remedie for a disease which is not Of how small efficacy likewise the Sacrifice of the Masse is in the Romane Church appeares in that they sing or say tenne thousand Masses for to draw one Soule out of Purgatory and yet after so many Masses they doubte still whether that Soule be in Heaven and are still uncertaine of its condition They Sacrifice in private Masses the body of Christ in a corner of a Church for the
them are a thing whereof no trace is to be found in all Antiquitie As also the taxe of the Papall Chauncerie wherein the Absolutions for * Cap. de absolut oÌ„ibus Absolutio pro co qui interfecit patrem matrem gros 7 Absolut io pro eo qui falsificavit litteras Apostolicas grossos 15. Murther for Parricide Inceste Perjury are taxed at a certaine rate of money So many groats or so many Ducats for a man that hath killed his Father so much for him that hath lyen with his Mother A Roman Jesuit called Silvester Petra sancta wrote lately a Booke against me wherein he teaches us a thing which we knew not before He saith in the thirteenth Chapter that during the time of Advent and Lent the Pope permits not a man in Rome to passe the whole night in a bawdy house that would be thought 〈◊〉 violating of the holynesse of Lent Wherefore in those dayes of devotion it is onely permitted to passe the whole day and a part of the night in the Bawdy-house Can such Lawes be found in the Ancient Church Briefly it is a very new Religion and a heape of doctrines and Lawes unheard off in all Antiquitie expressly invented for gain and for the raising of the Popes Empire and building up that Monarchie which was not in the first ages of the Church And for to keepe the People in ignorance least they should discover these Mysteries For example Indulgences Privâ—â—â— Masses Masses and Sâ—ffrage◠〈…〉 dead are very lucrative 〈…〉 to the Pope and 〈…〉 Auriculâ—◠〈…〉 the 〈…〉 Conscienâ—◠〈…〉 jection 〈…〉 is not givâ—◠〈…〉 and satisâ—â—◠〈…〉 Monkes serve to fill up that Spirituall Treasure of the Pope whereof he carries the keyes distributing these satisfactions to the people by his Indulgences so lucrative and profitable to the Pope and his Clergie By Absolutions the Priests make themselves Judges of Soules and Judges in Gods cause In reserving to themselves and unto Kings the communion of the Cup they make themselves companions unto Kings and exalt themselves above the People By the single life of Bishops and other Clergie men the Pope keepes the Ecclesiasticall goods from being wasted and consumed and from being diverted and turned to the reliefe and enriching of the Children In painting God the Father dressed like a Pope they plant this opinion in the minde of the People that the Pope is like unto God and that God makes great account of the Pope since he borrowes his habit By Canonizing of Saints the Pope makes the People to worship his groomes and gives the title of Saint for a recompence of Services By the Sacrament of Penance the Pope and his Priests usurpe the power of imposing corporall and pecuniary punishments * Thus caused he Henry the second of England to be whipt by a troope of Monkes As is to be seene in Matth. Paris and in West monasteriensis so farre as to cause Kings to â—e whipt By the Service in the Latin â—ongue hee entertaines the People in â—gnorance and giving them his tongue planteth in the midst of them a marke of his Empire He gives them the Roman Language for to came and inure â—hem to the Roman Religion The Popes power to unthrone Kings makes him King of Kings and exalts him on an Empire above all the Greatnesse that is in the World Images which are called ignorant mens Books accustome the People to forget and be without the Scriptures which in those Countries where the inquisition raignes is a Booke altogether unknowne among the People By Transubstantiation Priests make Christ and have him in their owne power By Holy-dayes that the Pope ordaines he rules the Civill Government causing the Shops to be shut up and the Seates of Justice and of the Kings Counsell to cease When the Merchants shop shutteth the Clergie-mens shop openeth For then doe the People goe to gaine Pardons as they tearme it and visit Reliques and alwayes the Bason is by By the distinction of meates and fasting dayes the Pope rules the Markets and bellies and Kitchins and Kings and Peoples tables And the more prohibitions there is the oftner come they to the Pope and to the Prelates for to have dispensations The Pope hath made of Matrimonie a Sacrament that he might take away from the civill Magistrates and Judges Secular the right of judging of such causes for it belongs to the Church to judge of Sacraments By Dispensations in degrees of consanguinity which in the Word of God hinders the Marriage the Pope maketh that the Children of Princes for such dispensations are given but to Great ones are obliged to defend the Popes Authority if they will be held for legitimate By Annates or first fruites of Benefices and the sale of Archiepiscopall Cloakes the Pope makes an incredible gaine And there is such a Cloake for which he drawes above threescore thousand Ducats By the power which the Pope assumes to himselfe to change the Commandements of God and to dispense of Vowes and Oathes made unto God he exalts himselfe above God For hee that can free and exempt men from obeying God and being faithfull to him must be greater than God The Invocation of Saints the Adoration of Reliques and the Miracles which are said to be wrought at those Reliques serve to build up many Churches Monasteries which are as so many props to the Papall Domination In sum all the subtilty and policy in the World hath been brought therein Never was there any Empire built with so much craft and cunning The doctrine which teacheth that Christ Jesus by his death hath delivered us from the guilt and punishment of sinnes before Baptisme but as for the sinnes committed after Baptisme that we must beare the punishment for them either in this life or in Purgatory hath clipped Christs benefice for to make place unto their traffick and for to give credit to their Indulgences and Masses for the dead In a word they make profit of all Death it selfe is tributary to the Roman Clergie CHAP. XXIII Answer to the Question made unto us by our Adversaries Where was your Religion before Calvin THis demand which every foot is made unto us by our Adversaries viz. Shew us where your Religion was before Calvin is altogether injust and deceitful For to keepe us from examining the Roman Religion by the holy Scripture they amuse us with humane Histories For this is not a question of Divinity but of History wherein God hath not commanded us to be learned and skilfull that wee may bee saved But hath commanded us to be instructed in his Word At the day of judgement God shall not aske us whether we have beleeved as they did beleeve before Calvin but Saint Paul tels us that God shall judge us according to his Gospell and that men shall be judged by the Law of God Rom. 2.12 16 That if for to be saved it were necessary to know the History of the ages before Calvin mounting upwards
of Trent c Vt Augustinum Basilium c. taceam quorum non semper sumus opinionibus addâ—â—â— I say nothing of Austin Basil Athanasius both Cyrils Chrysostome and Epiphanius to whose opinions we are not alwayes tyed Pererius the Jesuite in his eighth Book upon Genesis Disp 1. d Pudet dicere quae de optimâ—â— scriptoribus hoc loco dicturâ—â— sâ—â—m adco sunt non modo faâ—sa sed pudeadâ— absâ—â—dâ— I am ashamed to tell what I must say here against the best writers so much doe they say things not oneâ—â— false but also shamefull and absurde Now the Fathers whom he meaneth are Justin Martyr Ireneus Tertullian Clemens Alexandrinus Cyprian Ambrose Lactantius Eusebaus Sulpitius Severus Salmeron the Jesuite in the eight Prolegomene a Pag. 85 Quisque Patrum diverse ab alio unum locum exponit immo etiam unus idem vario modo Every Father expoundeth one place of the Scripture otherwise than the rest yea one and the same Father expounds it in severall fashions And in the third Prolegomene pag. 13. he bringeth many examples of Fathers which contradict themselves The same man in the 51 Disput upon the Epistle to the Romanes acknowledgeth that the Fathers generally are against him in the point of the Conception of the Virgin Mary Whereupon he shifts off thus b Contra hanc quam objectant multitudinem respondemus ex verbo Dei Exod. 23. In judicio plurimorum non acquiosces sententiae ut devies à vero Against this multitude objected against us we answer by the Word of God Exodus 23. Thou shalt not yeeld in judgement to the opinion of many c Ego ut ingenuè fatear plus uni summo Pontifici crediderim in his quae sidci mysteria tangunt quà m mille Augustinis Hieronymis Gregorijs for to decline from the truth Cornelius Mus Bishop of Bitonto upon the 14 chapter of the Epistle to the Romanes I would give more credit to confesse it ingenuously to one Pope than to a thousand Austine a thousand Hieromes a thousand Gregories I should never make an end if I would produce all the places wherein our Adversaries abuse the Fathers and accuse them of error or of untruth or of ignorance and have reason in some things in others not a Chrys honul 45. in Matth. 21. in Iohannem Chrysostome accuseth often the Virgin Many of mbition temeritie and importunitie b Iustin Deal in T â—ph Cle. 6. Strom. Justin Martyr and Clemens Alexandrinus say that God created the Sun and the Moone that the Gentiles might worship them least they should bee without Religion c See Ireneus in his 5. Booke Justin Ireneus Lactantius Ambrose Tertullian and many others were Chiliastes holding a Reigne of Christ that is to endure one thousand yeares in feastings and carnall delights d Lâ—b 1. de Spirâ—tu Sancto c. 2. Ambrose teacheth that Baptisme conferred in the name of the Holy-Ghost without naming the Father or the Sonne is good and warrantable Austin hath condemned the Children dead without Baptisme to the eternall flames Cyprian taught the Rebaptization of Hereticks and assembled a Councell in which hee did condemne the doctrine of the Roman Church a Lib 10. de Trinitate in Psal 68 138. in Psal 118. litera Gimel Hilary taught that our Saviour Christ suffered no paine at his death And that the Virgin Mary is to be purged by the fire of the last judgement b Hier. lib. 1. 2. in Iovinianii saepe alibi Saint Hierome calleth Marriage an ignominie â—he end whereof is death and the persons marryed Vessels unto dishonour c Hier. iâ—â— Epist ad Titum c. 1. He taught also that Bishops and Priests are equall by divine right Whereupon Bellarmin in his first Booke de Pontif. chap. 8. saith This opinion is false and must bee refuted in its due place Gregory of Nice in the first Oration of the Lords Resurrection teacheth that when Christ instituted the Eucharist his body was already dead and that his Soule was in hell For which he is censured by the Jesuite Salmeron saying d Salm Tomo XI Tract 7. de modo resurr Christi pag. 49. Cujus in verbis continentur multa non satis in Ecclesia recepta In these words of Gregory there are many things which the Church doth not approve off Clemens Alexandrinus teacheth that the Pagans were saved by Philosophy Tertullian maketh God to be corporall Clement the first Bishop of Rome in a Decretall Epistle will have goods and women to be common In the ninth Tome of Baronius Annales there is an Epistle of Pope Gregory the second wherein hee declareth that it is not lawfull to paint out God the Father But Baronius a Postea usu venisse ut pingatur in Ecclesia Deus c. noteth in the margent that the Church now hath ordained of it otherwise Six hundred and thirty Bishops decreed at the Councell of Chalcedone that the Bishop of Constantinople should be equall in all things to the Bishop of Rome The Milevitan Councell where Saint Austin was present and framed the Canons of it forbiddeth upon paint of a curse to appeale beyond the Sea that is to say to appeale out of Africk to Rome The sixth Councell of Carthage confirmeth the same prohibition and writeth to Celestin Bishop of Rome long Letters which are inserted in the Councel wherein the Councel warnes him to take heed henceforth from receiving any appeales out of Africk and not to send them his Legats any more not make use any more of supposed Canons for to advance his authority and not to bring in worldly pride into the Church In all these things and in a thousand others more the Roman Church condemneth the Fathers and maketh no reckoning of their authority Whence appeareth that it is to no purpose that our Adversaries in certaine questions alledge the Fathers unto us seeing themselves reject them and subject them to the Judgement of the Pope and Church of Rome CHAP XXV Of the corruption and falsification of the Fathers writings and of the difficultie to understand them IN the Allegation of Fathers about our Controversies we have this disadvantage that we have them but by the hands of our owne Adversaries For all the impressions that have been made of them were made upon the Manuscripts found in Monasteries written by Monkes who had faire opportunitie to clip and alter them at their pleasure and set old titles upon new Bookes made and composed by themselves It is a hard case to one of the parties that goes to Law when he can make use of no other writings but of such as his owne Adverse party furnisheth him with who hath thrusted in such clauses as seemed good unto him But it is come to passe through the Providence of God that the most part of these falsifications are so grosse and so palpable that we have not
had much paines to discover the falsity of many places and false Workes which are in so great number that if they were taken away the Fathers Workes would bee found diminished of a third part Those among our Adversaries that are well read in the Fathers acknowledge the same with us and passe condemnation in this point Reade Sixtus Senensis about the end of his fourth Booke and the Booke of Cardinall Bellarmin Of Ecclesiasticall Writers where he hath put the Catalogue of the Fathers Works There shall ye wonder to see the multitude of Bookes which he saith to be doubtfull or manifestly counterfeit Which causes men to doubt of the other Workes whose falsitie is not easilie found out For the discovering of these falsities we have beene helped by the Catalogue of the Workes of Ancient Writers which Photius Patriarch of Constantinople who wrote about the yeare of our Lord 878. hath put into his Librarie And by Gennadius a Priest of Marseilles that wrote a Booke of the Illustrious men about the yeare of our Lord 492. Item by the diversity of stile Item by certaine places of the Fathers which are alleadged by Ivo Gratian Burchardus Lombard Thomas and others quite otherwise than they bee found in the editions printed in this last age Item by other places of the same Fathers which say the contrary so that one and the same Father is oftentimes found to contrarie himselfe Even as the ninth Age was the Age wherein the Decretals of the ancient Bishops of Rome were forged under the name of one Isidorus Mercator which was falsely framed for the grounding of the Papall Monarchy which with might and maine was a building in that Age So the eleventh Age in which Berengarius Archdeacon of Angiers withstood and impugned stoutly and vigorously the opinion of the reall presence and Transubstantiation was the Age wherein were forged sundry works in the behalf of that error and divers clauses were chopt into the Books of the ancient Fathers Of this false coyne is the Book attributed to * Bellar. lib. de Script Eccles Sixtus Senensis sub sinem libriquart Cyprian of the Lords Supper which all the learned of the Roman Church acknowledge not to be of his making And the Cathecheses Mystagogicall of Cyril of Jerusalem The Catecheses of Gregory of Nysse are indeed his but horribly corrupted and full of errors which the Roman Church approves not There is mention made there of one Severus an Heretick who is posterior to this Gregory above 150. yeares Of these falsifications and divers others we have entreated more at large in the Book against Cardinal du Perron He that should take away from the works of Cyprian Ambrose Hierome Austin and Athanasius the counterfeit Books should diminish the writings of these Fathers more than of a third part Wherefore after so many falsities discovered when our adversaries object us some place of a Father we might very justly desire them to proveunto us that that place was not added or depraved by some falsifier aswell as so many others By all manner of reasons if in an writing brought in justice there be found but one falsification the whole instrument loseth all its force and is rejected There is another difficulty that deceiveth such men as are not wel seen in antiquity to wit that the words used in old time have now changed their signification In the Fathers are found these words of Pope of Sacrifice of Oblation of Purging fire of Indulgence of Station of Species of Monke of Penance but quite in another sense than these words are taken at this day Notwithstanding these difficulties and disadvantages whereby our adversaries strive to prevaile against us we refuse not for all that to buckle with theÌ„ For what falsifications soever were made in the Books of Ancient writers yet in them remaines still so many expresse and formall places against Transubstantiation that of the collection of them a man might make a great volume Wee have produced above 500 in the Book of the Novelty of Popery and Mr le Faucheur and Mr Aubertin have laboured lately and taken paines about this subject with a â—ost exact diligence and full of great learning Here wee will content our selves to produce some few places for a taste yet with this protestation that I do not alleadge the Fathers for to be a stay to our cause which is sufficiently propped and established upon the Word of God Goâ— doth not beg the testimonies of men Hâ—â— word is as strong alone as being aâ—companied with humane testimonâ— To goe about to defend it with thâ— testimonies of men subject to errouâ— is as if a man would lighten the Sunâ—â— with a Candle But wee doe alleadgâ— the Fathers for to defend their honour because that against their â—â—tent our Adversaries make them Advocates of a bad cause And for 〈◊〉 condescend and yeeld some thing to the disease of this froward age wherein the holy Scripture hath lost its power and efficacy and which armeth it selfe with human testimonies against the Word of God CHAP. XXVI Places of the Fathers contrary to Transubstantiation and to the manducation of the body of Christ by the corporall mouth TErtullian in his fourth Booke against Marcion chapter 40. disputing aâ—ainst the Marcionites that denyed Christ â—o have a true humane body speaketh â—hus a Acceptum panem distributum discipulis corpus suuÌ„ illum fecit dicendo Hoc est corpus meum id est figura corporis mei Figura autem non fuisset nisi veritatis esset corpus Christ when he had taken the bread â—nd distributed it to his disciples made it â—o be his body saying This is my body â—hat is to say the figure of my body But it were not a figure unlesse it were a true body His reason is because men represent not by figure the things that are not And in the third Booke chapter 19. b Panem suum corpus appellans ut bâ—â—c jam euâ— intelligâ—â— corporis sui figuram paâ—i dedisse Christ called the bread his body that thereby thou mightest understand that he gave to the bread to be the figure of his body Origen upon the fifteenth Chapter of Saint Matthew speaking of that which the Faithfull receive by the corporall mouth in the Eucharist * Quod si quicquid ingreditur in os in veâ—â—e abit in sâ—cessum â—jicitur ille cibus qui sanctificatur per verbit Dei perque obsecratâ—oneÌ„ juxta id quod habet materialein ventrem aâ—â—â— in secessuÌ„ emitâ—itur c. â—â—t haecquidem deâ—ypico symboluoqueâ—orpore If every thing that entereth into the mouth goes into the belly and is sent into the prity this food which is sanctified by the Word of God and by the Prayer as it is materiall gâ—â— into the belly and is sent into the privy And a little after And thus much be said touching the typicall and symbolicall body of Christ Vpon this place
blood that wee fasten our teeth in his flesh that wee put ouâ— fingers in his wounds and suck the blood of them and that a Seraphin bringeth unto us a burning coale with a paire of tongs they bee outlashing words that savour of a declamation and which our Adversaries themselves doe not beleeve CHAP. XXIX That divers Ancient Fathers have beleeved a mysticall Union of the Godhead of Christ with the bread of the Sacrament NEverthelesse I cannot deny but that many Fathers have had an opinion which with good reason is rejected by the Roman Church of these dayes They teach that as Christs divine nature hath united it selfe personally unto his humane nature so the same divine nature by vertue of the Consecration is united to the bread of the Eucharist by an union though not personall and hypostaticall yet mysticall divine and ineffable by which the bread remaining bread is made the body of Christ For they use this comparison taken from the personall union of the two natures of Christ for to shew how the bread is the body of Christ This opinion hath no foundation in the Scripture Yet I dare say it is an errour no way prejudiciall to Christian Religion For that opinion changeth not the nature of Christ and destroyes not his humanitie Neither doth it destroy the nature of the Sacrament since they did beleeve that the bread changeth not its substance Whence also they worshipped not the Sacrament neither did fall into Idolatrie To be short it was an innocent error serving to augment and encrease the peoples respect and reverence to the holie Sacrament which for that cause they call terrible and wonderfull In the meane while we have in that a most evident proofe that these Fathers did not beleeve the Transubstantiation For as they beleeved not that by the union of Christs divinitie with his humanitie the human nature was transubstantiated or his bodie abolished so did not they beleeve that by this mysticall and divine union of the God-head of Christ with the bread the bread should be destroyed and turned into another substance By this doctrine the bread of the Eucharist is the body of Christ in two manners the one because of that mysticall union of the bread with Christ after the same sorte as Jesus Christ man is called the Son of God because of the personall union with the Sonne of God The other because this bread is the sacred signe and remembrance of Christs body as it is usual to give to the signes the name of that which they doe signifie For this second consideration they say that the bread of the Eucharist is the body which was borne of the Virgin and crucified for us For as touching the first Consideration it is certaine that this bread which they say is made Christs body by that mysticall union is another body of Christ than that which was crucified for us For to effect such a transmittation they interpose the Omnipotencie of God For it must bee a divine power for to cause that the bread remaining bread bee so straitly united to the Godhead of Christ as to become the body of Christ Now that these Fathers doe hold that this mysticall body of Christ is another body than that which was crucified for us though it be the same in signification we prooved it just now by a multitude of places of Fathers wherein they say that Christ hath two sorts of flesh and that we may very well eate of that flesh or mysticall body which is taken in the Sacrament but no manner of way eate the flesh that was crucified for us The first Father that ever made use of the personall union of the two natures of Christ for to shew how the bread is made the body of Christ not by Transubstantiation but by the mysterious union of the Godhead of Christ with the bread is Justin Martyr about the end of his second Apologie where he speaketh thus Wee doe not take these things as common bread but after the same manner as Christ our Saviour was incarnate and made flesh and blood for our salvation so we have beene taught that the meate whereon thankesgivings have been rendred by the prayer of the Word whereby our flesh is nourished by a By this transmutation hee understandeth the change of the bread which is made in the stóach for the nounishment of our bodies transmutation is the body and blood of Christ Jesus Now that Justin beleeved that this meate is bread stil and hath not lost its substance he sheweth it when hee saith that our bodies are fed with it And by that which he saith in that very place that the Deacons give to all them that are present to participate the bread and wine whereupon graces have beene said The Author likewise of the Catechesticall prayer attributed to Gregory of Nysse useth the same comparison b I shew this falsity in my book against Cardinall du Perron lib. 7. cap. 22. Namely in that he speaks of one Severus an Heritick which came above a hundred yeares after the death of this Gregory The body saith he was changed into a divine dignity by the inhabitation of the Word God With good reason then also now I beleeve that the bread sanctified by the word of God is changed into the body of God the Word If this comparison be good as the body of Christ was not transubstantiated by the inhabitation of the Godhead no more likewise is the bread transubstantiated by the consecration which is made at the Sacrament Hilary speaketh just so in the eighth Booke of the Trinity c Sivere Verbum caro factum est nos Verbum carnem cibo Dominico sumimus If the Word was truly made flesh and wee also in the meate of the Lord doe take the Word flesh Gratian in his second distinction of the Consecration d Can. hoc est Hoc est quod dicimus c. Si ut Christi persona constat ex Deo homine cum ipse Christus verus sit Deus verus sit homo alleadgeth a place of Austin drawne from the Sentences of Prosper in these words The Sacrifice of the Church is composed of two things to wit of the Sacrament and of the thing of the Sacriment hat is to say of the body of Christ after the same manner as Christs person is composed of God and man For Christ is very God and very man Ireneus hath an opinion by himselfe For he saith c Quomodo constabâ—t cis eum panem in quo gratiae actae sunt corpus esse Domini sui calicem sanguinem ejus si non ipsum fabricatoris muÌ„di filium dicunt .i. verbum ejus per quod lignuÌ„ fructâ—ficaâ— defluunt fontes dat terra primo quidâ—m foenum deinde spicas that the bread is the body of Christ because Christ is the Creator of all things esteeming that the whole world in respect of God is what the body
are truly the plague and contagion of the mind All that in figurative tearmes and yet true and wherein the word true excludes not the figure 6. What they do adde is not a whit better Christ say they used an oath saying Verily verily I say unto you Except ye eate the flesh of the Son of man and drink his blood ye have no life in you But it is not convenient say they to use figures in an oath What will they say then to these places Verily verily I say unto you that he that entreth not by the doore into the sheepfold the same is a theife and a robber Iohn 10.1 And a little after Verily verily I say unto you that I am the doore of the sheep And in S. Matth. 18.18 Verily I say unto you that whatsoever ye shal binde on earth shall be bound in Heaven And Iohn 3.5 Verily verily I say unto you Except a man be borne of the water and of the spirit c. Where we have the same oath with figurative words What more the same verse which they alleadge Verily verily I say unto you Except ye eaâ—e my flesh and drink my blood ye have no life in you is the same verse in which they will have drinking to signifie eating And in the same chap. ver 32. Christ calleth himselfe the true bread wherein our Adversaâ—ies do acknowledge a figure To let passe that the word Amen is not an oath but a simple and strong assirmation CHAP. VI. Testimonies of the Fathers IT is good upon this point to heare the ancient Fathers S. Austin shal march in the fore front In his Book of Christian Doctrine chap. 16. * Nisi manducaver it is inquit carnem filii hominis c sacinus vel slagitium videtur juhere Figura ergo est praecipiens passioni Dominâ— esse communicandum suaviter at que utilter recondendum in memoria quodpro nobis caro ejus crucifâ—a a el vul nerata sit When the Lord saith Except ye eate the flesh of the Sonne of man and drinke his blood yee have no life in your selves it seemes that he commands some great crime or haynous offence It is then a figure that commandes to communicate unto the Lords Pâ—ssion and sweetly and profitably to put in remembrance that Christs flesh was crucified and wounded for us Our Adversaries to cleare themselves and avoyd the force of this place do make long discourses and sinde there are figures in these words Except yee eate c. To wit that in the Eucharist Christs body is not eaten by peece-meales as the flesh of the Shambles But they come not neare the point For Saint Austin saith not onely that it is a figure but he declares also how that figure is to be taken and expounded to wit that to eate Christs flesh is to meditare and call to remembrance with delight that Christ his flesh was crucified for us Which is an exposition our Adversaries doe not allow The same Father upon the 98 Psalme Vnder stand spiritually whâ—t I have said unto you Yee shall not eate this body that ye see and shall not drinke that blood that shall be shed by those that shall crucifie mâ— I have commended unto you a sacred figne which being under slood spiritually shall quicken and vivisie you We have in this Father a long exposition of the sixth Chapter of Saint John in the 25.26 27 Treatise upon Saint John In the 25 Tractaâ— he saith a Vi quid paras detâ—s el vetrem crede el maduâ—asti This viz. to beleeve is to eate the meate that perisheth not Why doest that make ready thy teeth and thy belly Beleeve and thou hast eaten And in the 26 Treatise b Credere in eum hoc est manducare panem vivuÌ„ Quâ— credit iâ— cuÌ„ manducal invâ—sibiliter sagâ—natur quia el invisibiliter renascitur To beleeve in him is to eate the living bread He that beleeves in him eateth him he is fed invisibly because he is regenerated invisibly And in the same place c HuÌ„c it aque cibuÌ„ et pot 〈◊〉 societatem vult intellâ—â—i corporâ—â— et membrorum suâ—â—um quod est sanila Ecclesia in praedestinatis c. By this meate and drinke Christ will have to be understood the society of his body and members which is the Church of the Predestinate This Father was so far from beleeving that Christ was eaten even by the mouth of the body that by this meate he will have the Church to be understood Whence also he addeth d Hoeveraciter non praestat nisi iste cibus potus qui cos aÌ„ quibus sumitur immortales incorruptibiles sacit iâ— societas ipsa Sanctorum c. This meate and drinke which makes such as doe take it immortall and incorruptible is the fellowshippe of Saints where there shall bee peace and perfect unitie And in the same place e Hoc est ergo manduâ—â—â—al lamescam bâ—bere ill â—mpotumâ—â— Câ—â—â—stoâ—â—â—â— manere ilum manâ—â—ntâ—â—in se habere de per haeâ— qui non maâ—â— in Chrisio in quâ— nor manâ—â— Chrisia in quo nor manâ— Châ—â—slâ—â— procâ—â—dnâ—no nec manducat spiratalâ—ter â—â—nem â—jus aâ—c bâ—hâ—â— ejus sâ—nguâ—nâ—n luet carnalaeâ— â—â—silâ—luâ—â— prâ—â—â—â— doelâ—bus Sacraâ—â—â—â— isâ—â—â— corpoâ— is sangâ—â—â—â—â— Châ—â—sâ—i That therefore is to eate this meate and to drinke this drinke to dwell in Christ and to have him dwelling in us And therefore he that dwelleth not in Christ and in whom Christ dwelleth not doublesse he eates not spiritually his flesh and drinkes not his blood how be it that carnally and visibly he presfeth with his teeth the sacred signe of Christs body and blood In summe in three long Treatises containing many pages wherein this good Doctor expoundeth the sixth Chapter of Saint John there is not one word of eating by the mouth of the body the Lords flesh crucified for us Which exposition was so disliked by Cardinall du Perron that he speaketh contemptibly of these Tractates of Saint Austin upon Saint John f In his Booke against the King of Great Britaine In the Treatise of the Eucharist saying that they be popular Sermons made before all kindes of persons to whom he would not declare openly the Churches beleife Tertullian in the 37 Chapter of his Booke of the Resurrection expounding these words The flesh profiteth nothing The sense saith hee must bee addressed according to the subject whereof he speaketh g Quia durum intolerabilem existimaverunt sermonem ejus quasi vere carnem suam illis edendam determâ—nasset ut in spiritu dispone ret statum salutis oraemisit Spiritus est quâ— vivificat Tum add t Caro non prodeâ—t quiâ—quam ad vivificandum sâ—ili et For because they esteemed his words to be harsh and intolerable as though he had determined to give them truely his flesh to eate that he might render spirituall the state of salvation he
massacre them as to those that went into Syria against the Sarasens for to reconquer Christs Sepulcher to whom he gave the remission of all their sins and a degree of glory above the ordinary as may bee seene in the Bull of Innocent the third placed at the end of the Councell of Lateran The Earle of Montfort having with him one Dominicke author of the Order of the Jacobins with an army of these crossed ones did massacre in a few moneths above two hundred thousand of them And for to strengthen and fortifie this abuse there was no speeche in those times but of miracles coyned of purpose tending to the worshipping of Images and establishing of the reall presence of Christs body in the Eucharist They gave out to the people that such an Image had sweated blood that another had nodded his head That a woodden Crucifix prickt in the side had cast blood This fable is recited by Fulgoslib 1. c. 6. And by Nauclerus Gener. 44 That to an Image of the Virgin Maries brought from Damascus breasts of flesh were grown upon the wood That in such a place the Host had appeared in the forme of a child and an Angell by it that did hacke him to peeces That an Hoste pricked by a Jew had gushed out blood and being cast into a great cauldron or kittle was turned into a man as is to be seene yet at this day in Paris represented upon the forefront or porche of the Church of the Billetes The life of Saint Anthonie of Padoua saith that he presented the consecrated Hoste to an Asse which presently left eating of his Oates and worshipped the Hoste a Albertu Krantzius Metropol lib. 1. ca. 9. Wedekindus a Saxon Prince saw a child thrust into the mouth of the Communicants b Paschasius Rathertus de corpore sangnine Domini c. 14. Guil. Mal. mesbur l. 3. cap 27. An Angell did present Christ in the Masse unto a Priest called Plegâ—ls in the shape or forme of a childe which he kissed and imbraced with great courage 〈◊〉 A little Jewish boy comming by chance into the Church as he was playing saw upon the Altar a little boy that was minced and cut into small peeces and thrust by small lumps into the mouths of the Communicants Thomas Cantipratensis in his second Booke of Miracles Chapter 40 saith that at Doway in the yeare 1260. the consecrated host being fallen to the ground rised up againe of it selfe and pearched it selfe upon the cloth wherewith the Priest did wipe his hands in the shape or forme of a fine little boy who instantly became a tall man having a crowne of thornes upon his head and two drops of blood running downe from his forehead on both sides of his nose Jodoeus Coccius collected about one hundred of such miracles Iodoeus Coccius Thesaur Tom. II. lib. 6. de Eucharistia For in Berengarius his time such miracles were very rise and frequent Matthew Paris an English Historian in the yeare of the Lord 1247 relates that the Templers of the holy land sent to Henry the third King of England a little Christall bottle full of the true blood of our Saviour Christ that he shed upon the Crosse which Cristall bottle that silly King carried upon his nose to Westminster Church in Procession a foot clothed with an old sleâ—velesse gowne Salmeron the Jesuite in the XI Tome and fifth Treatise page 35. saith that at Rome in the Church of Lateran there is some of Christs blood kept Item in the Church of Saint Maximin at Rome which Marie Magdalen gathered up at the foote of the Crosse There was also at Rochelle some kept as the same Jesuite saith in the same place Sigonius in his fourth Booke of the reigne of Italy * Forte saÌ„guinis ex imagine crucâ—fiâ—â— Salvatoris in syria effusi portio delata MaÌ„tuam fuerat c. Carolus Leonem Pontisicem per literas obsecravit ut accurate horum miraculâ—rum vâ—ritatem vellet explorare compertam sibi significare Ob id Leo Roma â—gâ—â—ssâ—s Mantuam venâ—t re cognâ—ta ad C roâ—tum ser psit saith that in the yeare 804. was brought out of Syria to Mantua a portion of the blood that ran out of the Image of a Crucifix which did many miracles And that the fame of it being come to Charles the Great he intreated by letters Pope Leo to enquire of the truth of the matter And that the said Pope having knowne and perceived the truth of the thing wrote to Charle-maine touching the same And in the eighth Booke in the yeare 1048. he saith that the inhabitants of Mantua having forgotten this blood and knowing no more what it was this blood beganne againe to doe miracles Vasquez the Jesuite upon the 76 question of the third Part of Thâ—mas * Art 8. saith that yet at this day there is in Spaine some of Christs blood kept in Reliques Thus the darknesse grew thicke and the mysterie of iniquity strengthened it selfe dayly more and more the kings having no knowledge at all of the holy Scripture and trembling under the Popes thunderbolts and excommunications and powring abundance of wealth and riches into the bosome of the Clergie for the easing of their soules after death And for a full measure of mischiefe new Orders of Mendicant Friers did spring up namely the Franciscans and Dominicans whereof Francis Assisias in Italy and Dominick Calarogensis in Spaine were the first Founders in the yeare of our Lord 1216. and 1223. An incredible multitude of these Monks were dilated and spâ—ead over all the regions of the Popes Empire who made use of them as of so many torches and trumpets for to provoke and encourage Princes to the persecution of the faithfull And it was the said Monks that hâ—ve coyned and forged the Schoole Divinity all bristled with pricks and twisted about with subtilties much like unto the Cray-fish in which there is much picking but little to eate It is from this Divinity that suttle distinctions are drawne wherewith they cover themselves against the truth Aâ—istotle is alleadged there a great deale oftner than the Apostle Saint Paul Thus it behooved the mysterie of iniquitie should advance it selfe At the birth of these begging Friers Innocent the third in the yeare 1215. called a Councell at Rome in the Lateran Church in which the word of Transubstantiation not as yet received by any definition in the Roman Church was established by an expresse Canon and authority of Councell CHAP. IX Of the Judgement which the Doctors of the Romane Church doe make touching the apparitions whereby a little Child or a morsell of flesh hath appeared at the Masse in the hands of the Priest and touching Christs blood that is kept in Reliques A Long time hath beene that if one had doubted that a childe or a pâ—â—ce of flâ—sh that had appeared in a Priâ—stâ— hand were not truely Christ and that Christs blood that was kept in
heu Domâ—ne Deus quomodo obscuratum est aurum mutatus est color opt mus O tempus pessimum in quo defecit sanctus et diminutae sunt veritates à siliis hominum Alas Alas Alas Lord God how is the gold obscured and its good colour changed O most wicked time in which the holy one is fallen away and truth diminished among the sonnes of men And Cardinall Baronius after a long recitall of the vilanios of the Papall Sea in those times he poures out these complaints g Baron An. 912. §. 8. Que tunc facies Ecclesiae Romonae quam soedissima cùm Romae domi iarentur potentiâ— ma 〈◊〉 sordidissime meretrâ—ces quaruÌ„ arbitrio inutaretur sedes c. et â—â—truderentur in sedem Petrâ—câ—rum amasii Pseudopontifices What was then the face of the Romane Church and how foule when most powerfull and most filthie whores ruled and governed in Rome by whose will the Seas were changed and Bishopricks given away And that which is horrible and not to be related their Lovers false Popes were thrust in violently in Peters Chaire And Genebrard a great worshipper of Popes speakes of the same time in the yeare 901. of his Chronicle in these tearmes In that alone this age was unfortunate that for the space almost of one hundred and fifty yeares about fifty Popes have wholly fallen away from the vertue of their predecessors being rather Apotacticall or Apostaticall than Apostolicall Sigonius puts two hundred yeares in In the yeare of our Lord 931. John the eleventh came to the Popedome He was Bastard to Pope Sergius begotten on the body of the whore Marozia Whereupon Baronius saith The Roman Church suffered her selfe to be so vilanously oppressed by such a monster After him there was many Popes that were creatures of the fornamed whores even to John the XII who in the yeare of our Lord 955. attained to the Papacie at eighteene yeares old whom Baronius abhorres as an execrable monster Luirprandus and Fascicu us Temporum say Luirprand lib. 6. cap. 11. Sigeber ad annum 963. Antoninus Chroni Temo 11. Tract 16. § 16. that this John being in bed with some bodies wife was so beaten by the Devill that he died of it This Pope made Children Bishops dranke to the Devill when he played at dice hee invocated Jupiter and Venus and conferred the sacred Orders in a stable Then many Popes did play at thrust out and cruelly persecuted one another the Papacy was exposed to sale and vices were there up to the roofe France though in an age full of darknesse was mooved with it and called a Councell at Rheims under the raigne of Hugh Capet whose Acts we have extant In that Councell Arnulphus Bishop of Orleans who presided there speakes thus h O lugenda Roma quae nostris majorâ—bus clara patrum luminap rotulisti nostris temporibus monstrosas tenebras futuris saeculis famosas effudisti Quid hunc Reverendi Patres in sublimi solio residentem veste purpurea aurea radiâ—â—em quid hunc esse censetâ—s Nimâ—rum si charitate destitu tuâ— solaque scientia inslatur extollitur Antichrissus est in solio Dei residens c. O lamentable Rome which in the time of our Ancestors hast brought forth bright shining lights but now hâ—st powred out such monstrous darknesses that shall be infamous to future ages And a little after What thinke yee Reverend Fathers that the Pape is sitting upon a high throne glistering in a robe of searlet and gold If hee hath no charity if he doe exalt himselfe being puffed up with science alone hee is the Autichrist sitting on Gods throne Then hee addes that the Citle of Rome is exposed to sale and that Antichrist is neare and that the mysterie of iniquitie goes forward In the yeare 984. * In Baronius it is the yeare 985. as Sigonius relates in the beginning of his seventh Booke of the Reigne of Italy Bonifacius who made himselfe to bee called John the fifteenth having put to death two Popes usurped the Papacie by violence and by money Baronius calls him a Theefe and a Robber and that had not one haire of a true Bishop Genebrard in the yeare 1007 speakes thus of all the Popes of that time The Popes saith hee of this time being intruded by the Emperours rather than elected were monsters Thus the lawfull succession hath beene troubled as of old under the Synagogue in the time of the Kings Antiochi In the yeare 1033. Benedict the ninth being but tenne yeares old was created Pope by the faction of his Father the Counte of Tuscula Petrus Damianus in his Epistle to Nicolas the second and Platina and Fasciculus Temporum and Baronius describe this Pope like a monster Then three Popes held the Papacy of whoÌ„ Platina speaks thus Platina in Gregor 6. Henricus II. in Italiam cum magno exercitu veniens hâ—hita Synodo cuÌ„ Beredictum IX Syâ—vestrum III. Gregor um VI. tâ—nquaÌ„ tria teterrima monstra se abdicare magistratu coegisset Henry the second being entred into Italie with a mightie Armie and having called a Councell constrained Benedict the ninth Sylvester the third and Gregory the sixth as three horrible monsters to forsake the magistrature That was done in the yeare of our Lord 1044. when the contention touching the conversion of the bread into the body of the Lord was in its strength and Bereâ—garius in great credit in France and in the neighbouring countries for his learning and good life The discreet Reader and lover of the truth shal weigh ponder these things in his minde and say in himselfe Is it credible that God would have used such wicked instruments for to defend his heavenly truth Could any good thing spring from such wicked Popes Are not those such Ages as Sathan desireth for to bring forth monsters in in the mids of so thicke a darknes to bring in Idolatry CHAP. XI Of the oppression of England How Religion passed out of England into Bohemia Of Wicklef John Huz and Hierome of Prague Of the Councell of Constance Of Zisca and Procopius and of their Victories I Hope the Reader shall not dislike to take here a short view of the History of the troubles which hapned in Bohemia about Religion a little before God made the light of his Gospell to shine againe in France England Germanie Switserland and the Low-Countries For in it may be seene a lively Image of Satan and of the power of God Of all Countries subject to the Papall Empire Math. Paâ—is in Henrico I. An. 1171. England suffered the hardest and most shamefull servitude That slavery increased especially under the reigne of Henry the second and of John and Henry the third In the yeare 1171. King Henry the second for to expiate the crime whereof hee was accused namely to have caused the murther of Thomas Arch-Bishop of Canterburie was whipt upon his naked flesh by a multitude of Monkes