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cause_n	worship_n	worship_v	write_v	36	3	5.2749	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A16161	The Protestants evidence taken out of good records; shewing that for fifteene hundred yeares next after Christ, divers worthy guides of Gods Church, have in sundry weightie poynts of religion, taught as the Church of England now doth: distributed into severall centuries, and opened, by Simon Birckbek ...	Birckbek, Simon, 1584-1656.	1635 (1635)	STC 3083; ESTC S102067	458,065	496

Christ gave unto his Disciples a Figure of his Body Therefore Christ had a true Body Tertullians words are these Christ taking the Bread and distributing it to his Disciples made it his Body saying This is my Body that is to say this is a figure of my Body but a figure it could not be unlesse there were a Body of a truth and in deed for a void thing as is a fantasie can receive no figure Here Tertullian affirmeth expressely of Bread which he received into his hand and distributed to his Disciples that it it is a figure of Christs Body The Rhemists answer that when some Fathers call the Bread a figure or signe they meane the outward formes of Bread and Wine but Tertullian proving the truth of Christs humanitie by the Sacrament of the Supper interprets these words This is my Body that is to say the figure of my Body where if by the figure of Christs Body there were nothing else to be understood but the formes and outward shapes the Here●ike upon this construction might have concluded for himselfe that the figure of his Body is nothing but a bare forme and shape of a thing therefore he himselfe was nothing else but a ●hew of a Body no true Body Others expound Tertullians words in this sort The figure of my Body is my Body or this Bread which under the Law was a figure of my Body is now my Body But Tertullian both here and in divers other places makes Bread the Subject of the proposition this is my Body now the Accidents and shape of Bread are not Bread In a word Tertullian sheweth that Christ called Bread his Body in saying this is my Body as the Prophet Ieremie called the body bread in saying Let us put wood upon his bread meaning his Body shewing them both to be spoken equally in a figurative sense For although Tertullian say that the Bread of the Old Testament was a figure of Christs body yet he denyeth not thereby that it is so in the new The truth is Tertullians exposition is so full for us that Gregorie Valence rejects it Cyprian in the third Epistle of his second booke saith Wee find that the Cup which the Lord offered was mixed and that that which he called bloud was wine So that if we aske Cyprian what consecrated thing it was which Christ had in his hands and gave to his Disciples he answereth it was bread and wine and not absolutely that which hee gave up to be crucified on the Crosse by Souldiers namely his body and bloud if againe we demand of Cyprian why Christ called the bread which he had in his hand his body he readily answereth saying the things signifying or signes are called by the same names whereby the things signified are termed Objection Cyprian saith that this bread is changed not in shape but in nature naturâ mutatus and by the omnipotencie of God is made flesh now omnipotencie is not required to make a thing to be a signe significant Answer Bellarmine saith Cyprian was not the Author of the booke De Coenâ Domini and he saith well for these Sermons are extant in All-Soules Colledge Library in Oxford in an ancient Manuscript under the name of Arnoldus Bonavillacensis and Dedicated not to Pope Cornelius as these are pretended but to Adrian the fourth about the yeare 1150 the same time that Saint Bernard lived and wrote an Epistle to this Arnoldus But to let it passe for Cyprians it followes not the bread is changed in nature therefore it is Transubstantiated for every change of nature is not a change of substance nature implies qualities and properties as well as substances an evill man changeth his nature when he becomes a good man yet is he not Transubstantiated bread is ch●nged when of common it becomes consecrated to an holy use and office and omnipotencie is required to make the dead and corruptible elements a bit of bread and a draught of wine not onely significative but truly exhibitive seales of the body and bloud of Christ and to elevate them so high as to bee chanels and effectuall instruments of Grace Besides the Author by the words naturâ mutatus changed in na●ure understood not a coporall change for in the same sentence he declareth himselfe by the example of Christs humanitie which being personally united to the Deitie is changed but not so as that it looseth his naturall forme and substance Origen against Christs Body going into the Draught To proceed Origen saith that meat which is Sanctified by Gods Word and Prayer as touching the materiall part thereof goeth into the belly and is voyded into the draught but as touching the Prayer which is added according to the portion of Faith it is made profitable neither is it the matter of bread but the word spoken over it which profits him that doth not unworthily eate thereof and these things I speake of the Typicall and Symbolicall bodie Here wee see Origen disting●isheth betweene the Spirituall bread which is the reall body of Christ and the bread Sacramentall saying that not that body but this bread goeth into the draught or seege which no sanctified heart can conceive of Christs body Now whereas Bellarmine saith that the Accidents onely are called by Origen the materiall part wee answer that it was never heard that meere Accidents were called which are Origens words in this place either meates or materialls The truth is this place of Origens touching the typical and symbolical body is so cleere for us that Sixtus Senensis growes jealous of it to speake my mind freely saith he I suspect this place to bee corrupted by Heretikes Of Images and Prayer to Saints Concerning Images Origen replieth thus to Celsus the Philosopher that it is not a thing possible that one should know God and Pray to Images and that Christians did not esteeme these to be Divine Images who used not to describe any figure of God who was invisible and without all bodily shape nor could endure to worship God with any such kinde of service as this was In like manner when the Gentiles demanded of the ancient Christians why they had no knowne Images Minutius Felix returnes them for answer againe What Image shall I make to God when man himselfe if thou rightly judge is Gods Image and againe we neither worship nor wish for Crosses these holy Images which vaine men serve want all sense because they are earth Now who is there that understandeth not that it is un●it for an upright creature to be bowed downe that he may worship the earth which for this cause is put under our feete that it may be troden upon not worshipped by us wherefore there is no doubt that there is no Religion wheresoever there is an Image thus farre Lactantius Tertullian stood not onely against adoration of Images but al●o against the very making

Waldenses from such foule imputations The first Article Objected Parsons saith they held that when the flesh doth burne that all conjunction with man or woman is lawfull without destinction The three Conversions the 3 part chap. 3 nu 12. Answere Indeed many have borne false witnesse against them but their witnesse doe not agree together I know this is objected by Parsons and others and yet Reinerius who was one of their Inquisitors said of them as is already alleaged that they made a great shew of Godlines and lived righteously before men and beleeved all things rightly touching God and concerning all other Articles of the Creed Againe Casti sunt Leonistae the Leonist's liue chastly and againe Quae libet naturâ turpia devitant They avoyd whatsoever is naturally dishonest Claudius Seisselius Archbishop of Turin a man in great credit under Lewes the twelfth King of France although he had written a booke expresly against the Waldenses yet he thus farre cleereth them saying that it makes much for the confirmation and toleration of that prof●ssion that setting aside differences in point of Faith in other things they welnigh leade a more godly life than other Christians for they sweare not unlesse they he constrayned they seldome take the name of the Lord in vaine and they are very carefull to keepe their promise When some of the Cardinalls and Prelates accused the remainders of the Waldenses in Merindol and Cabriers that they were Heretickes sorcerers and incestuous persons and thereupon mooved that good King Lewis the twelfth to roote them out the Waldenses having notice hereof sent their Deputies to his Majesty to declare unto him their innocencie whereupon the Prelates were instant upon the King not to give such Heretikes any accesse or audience but the King answered that if he were to make warre against the Turke he would first of all heare him whereupon the King sent master Adam Fume his Master of Requests and one Doctor Parvi his confessor to search and inquire both into their life and religion the Commissioners accordingly visited those places and upon their returne related to the King what they had found namely that Infants were baptized the Articles of faith were taught the Lords Prayer the ten Commandements the Lords day observed the Word of God Preached and no shew of wickednesse or fornication to be perceived amongst them onely they found not any Images in their Churches nor any ornaments belonging to the Masse The King hearing this report of the Commissioners sayd and he bound it with an oath that they were better men than he or his people better than himselfe and the rest of his subjects And thus we have cleared the Waldenses from Parsons his first imputation a foule slander indeed but yet such as we finde was cast upon the auncient Christians as well as upon them and most unjustly and untruely upon both of them Object They held that it was not lawfull for Christians to sweare at all for any cause whatsoever because it is written Doe not sweare Matthew 5. Iames 5. They held also that the magistrate ought not to condemne any to death because it is written Iudge not Matthew chap. 7. Luke chap. 6. Parsons loco citato Answere Claudius Seissel as before is alleadged saith indeed that they doe not sweare unlesse they be constrained belike then being lawfully called they refuse not to sweare in Iudgement in triviall matters they would not sweare rashly according whereunto they alleadged our Saviours precept besides they affirme that there are lawfull oathes tending to the honour of God and their Neighbours good and they alleadge that place in the sixth to the Hebrewes 16. that an oath for confirmation to them is an end of all strife The other cavill arose upon their complaining that the magistrates delivered them to death without any other knowledge of the cause than the bare report of their Inquisitors Priests and Friers who were parties and their professed enemies otherwise the Waldensian doctrine was that they were not to suffer the Malefactour to live Object They hold that the Apostles Creed is to be contemned and no account at all to be made of it and that no other prayer is to be used but onely the Pater Noster set downe in Scriptur● Parsons quò suprà Answere This is an idle cavill for Reinerius hath already told us that they beleeve all the Articles contained in the Creed besides in their bookes they have very good and Catholike expositions of the Creed Doe these men then slight the Creed They doe not indeed hold the Creede to be a prayer no more doe they that of the Angels Haile to Mary they hold it to be a salutation and no direct invocation as Claudius Seissel saith it followes not hence because they hold not the Creede nor the Angelicall Salutation to be any direct prayer that therefore they neglect the Creede The other allegation is as idle for their owne writers Reyner and others record divers other of their prayers as for grace before meate this He that blessed the five Barly loaves and two Fishes in the Desert to his Disciples blesse this table unto us and after meate thus God which hath given us corporall food give us also spirituall life Object They held that the power of consecrating the body of Christ and of hearing confessions was left by Christ not onely to priests but also to lay-men if they be just Parsons ibid. Answere The first part of this Article they held not but rather the contrary that neither Priests nor Laikes could consecrate the body of Christ for Reinerius saith They doe not beleeve the Sacrament to be the true body and blood of Christ but the bread consecrated is called in a certaine figure the body of Christ as it is sayd the Rocke was Christ and the like For the second they sayd truely and we hold that we are to confesse our faults one to another Iames 5 16. yea though they be Lay-people so they be godly and discreet and able to counsaile and comfort us but especially to the discreet and learned Minister of Gods Word to receive from him Ghostly comfort counsaile and upon our hearty repentance absolution Object They held that no Priests must have any living at all but must live on almes and that no Bishops or other dignity is to be admitted in the Clergie but that all must be equall Parsons ibid. Answere That their Ministers may not lawfully take and enjoy livings or that it was sinne so to doe they taught not but were sorry they had not sufficient stayed livings for them whereby they might have more time to their studies and greater opportunity to instruct them with necessary doctrine and knowledge● but they were not ashamed of their Ministers that were content to worke with their hands to get their living as the Apostles had done before them So that if they spoke ought that looked that way

in a Friers cowle and be buried among you from his Parish-church and and to such rich men give letters of Brother-hood confirmed by your generall seale and thereby to beare him in hand that he shall have part of all your Masses Mattens Fastings wakings and all other good deeds done by you and your brethren both whiles he lives and after his death Why graunt yee them the merit of your good deeds and yet weeten never whether God be apayd with your deeds ne whether the party that hath that letter be in state to be saved or damned Fre●re why heare yee not poore folkes shrift but are Confessors to the rich to Lords and Ladyes whom yee mend not but they be bolder to pill their poore tennants and to live in lechery In this Age Iohn de Rupe scissa was famous for prophecies and predictions The Chronicler reports of him as followeth Pope Innocent about that time caused a Cordelier whose name was Iohn de Rupe scissa accused of sorcery to be burned in Avignion because he was too sharpe in his Sermons against the Sea of Rome and because he had prophesied many things to come concerning the Popes and amongst others said in plaine termes that the Pope would be one day like unto that Bird which being naked was fledged and feathered by borrowing a feather of every bird and then seeing herselfe so furnished fat and faire she began to flutter and strike at others with her beake and clawes the other birds that had made her so gay seeing her pride and insolency redemanded their owne feathers and so left the poore bird naked and starved with cold The like sayth he will one day befall the Pope and for this he was taken and pronounced an Heretique hee began to proph●si● from the yeare 1345. in the dayes of Pope Clement the Sixt and divers of those things came to passe which he for●told Thus farre the Chronicle Froissart the Historian saith Vnder Innocent the Sixt there was at Avignion a c●rtaine Franciscan Frier ●ndued with singular wit and learning called Ioannes à Rupe-scissa whom the Pope kept in prison in the Castle of Baignoux for wonderfull things which hee affirmed should come to passe especially upon Ecclesiasticall Pr●lats This Iohn offered to prove all his assentions out of the Apocalyps and the ancient bookes of the holy Prophets and indeed this Parable or similitude of the Bi●d may very well seeme to be taken out of the Apocalyps for there it is said that The Kings of the earth gave up their power and strength to the Beast Apocalyps 17.13 but at length they shall hate the whore and shall make her desolate and naked and shall eat● her flesh and burne her with fire v. 16. And this was it that he meant by the Parable of the Bird namely that Christian Princes which had endowed the Sea of Rome with large priviledges and possessions would in time spoile her and leave her desolate accordingly as St. Iohn foretold In like sort Br●dg●t a Canonized Saint foretold as heavy a doome to the Papacy She calls the Pope a Murderer of soules the disperser and devourer of Christs sheepe more abbominable than the Iewes more despightfull than Iudas more unjust than Pilat worse than Lucifer and that his seate should sinke like a weighty stone alluding belike to the fall of Babylon set foorth in the Revelation Apocalyps 18.21 by the Parable of a Mill-stone cast into the Sea so shall Babylon be throwne downe and found no more Alv●rus Pelagius wrote a booke of the Lamentation of the Church wherein he notably taxed Monasticall vowes for speaking of the Monkes and Cloysterers of his Age he saith They professed poverty and yet expected other mens states and inheritances And speaing of Priests and Votaries which had vowed chastity he saith of them That the Celles of Anchorites were dayly visited by women and in another place Priests for many yeeres together doe arise every day from their Concubines sides and without going to Confession say Masse And againe There be few Priests in these dayes in Spaine and Apulia which doe not openly foster Concubines He saith that now adayes The Law is perished from among the Priests and vision among the Prophets and that is fullfilled which is written 1 Kings Chap. 22. v. 22. I will goe out and be a false spirit in the mouth of all his Prophets In this age the Church and State of England was much burthened with the order of Franciscan Friers● insomuch as Richard Fitz-Ralph an Irishman Chancelour of Oxford Archbishop of Armagh and Primate of Ireland a learned Divine as Trithemius saith wrote and preached against the begging Friers In his Sermons at Pauls Crosse in London in the yeere 1356. he taught That Christ did not undertake any such voluntary poverty as the Friers vow he held it an unchristian course to be a willfull beggar as being condemned in the fifteenth Chaper of Deuteronomy Hee discovered the Friers hypocrisie in that though they pretended poverty yet they had houses like the stately Pallaces of Princes Churches more costly than any Cathedrall Churches more and richer ornaments than all the Princes of the world more and better bookes than all the Doctours of the world cloysters and walking places so sumptuous stately and large that men of Armes might fight on horse-backe and encounter one another with their speares in them and their Apparrell richer than the greatest Prelats The contentions betweene Armachanus and the Friers grew so hot that Armachanus went in person to Avignion where Pope Innocent the sixt kept his Residence and there in the presence of the Pope and the foure orders of Friers he declared his opinion and maintained such propositions as he had formerly held and publiquely taught the issue was this the Pope had such use of these Friers and the Friers had such store of money as Walsingham saith that they procured favour in the Popes Court so that Armachanus could not prevaile though as the same Walsingham saith He proved the cause stoutly and manifestly against them To speake yet a little more of our home-bred witnesses now lived Richard de Bury Bishop of Durham borne at S. Edmundsbury in Suffolke and sonne to Sir Richard Angervile Knight he wrote Philobiblon and had alwayes in his house many Chapleines that were great Schollers Of which number were Thomas Bradwardine Confessour to King Edward the third and consecrated Archbishop of Canterbury but never inthronized Richard Fitz-Ralph Walter Burley and Robert Holcot the Dominican Bradwardine was sometime fellow of Merton Coll●dge in Oxford and commonly called The profound Doctour He taught the Article of free Iustification through Faith in Christ the principall foundation of Christian Religion He complaines that the same had hapned to him in this cause which sometime fell out with Elias the Prophet Behold saith he I speake it with griefe of heart as in