elected that they may beleeve for the Lord himself declareth this when he saith Ye have not chosen me but I have chosen you for if they were therefore chosen because they did beleeve they did first chuse him by believing in him that they may deserve to be chosen But he takes this away altogether who said Ye have not chosen me but I have chosen you And certainly they did chuse him when they did beleeve in him therefore for no other cause saith he Ye have not chosen me but I have chosen you except because they did not chuse that he should chuse them but he did chuse them that they might chuse him because the mercy of God did prevene them with grace and not according to debt This is the immovable truth of predestination and grace In the same place he addeth God hath predestinated us ere we were he called us when we were averse he justified us when we were sinners he glorified us when we were mortal If God be thus with us who shall be against us He who will be against them who are predestinated by God against them who are called justified and glorified let him prepare himself to fight against God if he can For when we hear If God be with us who can be against us None can harm us but he who overcometh God Beda is large on this purpose there out of Augustine Of the Bread and Wine in the Sacrament he saith on Luk. 22. He breaketh the bread which he giveth that he might shew that the breaking of his body was not without his own accord when he saith Do this in remembrance of me the Apostle expoundeth it when he saith How oft ye eat of this bread and drink of this cup shew forth the Lord's death till he come because bread strengthneth flesh and wine worketh blood in the flesh the one is referred unto his body mystically and the other unto his blood And on 1 Cor. 10. at the words The cup of blessing which we bless he saith What ye see is bread and a cup which even your eys declare unto you but what faith requireth to be taught the bread is the body of Christ and the cup his blood This is spoken briefly which possibly may suffice faith but faith requireth instruction he took up his body into the Heaven whence he will come again to judge the quick and the dead there he is now sitting at the right hand of the Father How then is the Bread his Body And the Cup or what is contained in the cup how is it his blood Brethren these things are Sacraments for in them one thing is seen and another thing is understood c. When he saith The Lord breaketh the bread and the bread strengthneth flesh and it is referred unto the body mystically and even our eys declare it to be bread c. Certainly he thought not upon Transubstantiation Beda did translate the Gospel of John the Psalms and some other parts of the Scripture into the Saxons language and he writ an Epistle unto Ecbert Bishop of Lindsfarn wherein he admonisheth him of negligence in his calling and exhorteth him to translate some books of Scripture into the Saxon language that people may read them he telleth him he ought to admonish the King and correct false Monks and the builders of Monasteries if they respect their own ease more then solid vertue Ecbert returneth him answer thanking him for his Christian admonition and thereafter did translate some books of the Bible into the vulgar language as appeareth by the book of Will Butler against the common Translation In Hist Angl. lib. 1. cap. 1. he testifieth that at that time the Island of Britan did with five several languages confess one and the same knowledge of the highest truth and of true sublimity to wit the English Britans Scots Pichts and Latines which last by meditation of the Scriptures is become common unto them all Here he acknowledgeth that the faith of all the four Nations in the Island was one and the same Nevertheless he did observe and deplore the waxing corruption of the Church for in that Epistle to Ecbert he did not approve the specious and spacious buildings of Monasteries and in Samu. lib. 4. cap. 2. he saith Let the Reader behold with tears a thing worthy of tears how far the Church slideth daily into a worse or to speak moderately unto a weaker estate He did write many books as Io. Bale in Cent. 2. testifieth he lived 72 years and died An. 734. 2. In the year 724. Jua King of the West-Saxons was perswaded by his Peter's pence wife Ethelburga to go unto Rome in a Monkish habit and first did grant that a penny should be payed unto the Pope out of every fire-house of his Kingdom which was called Peter's pence and was ever almost payed until the year 1533 when King Henry the VIII shook off the Pope Ethelbert King of the East-Saxons went to marry the daughter of Offa King of Merceland and Offa did perfidiously cause him to be murthered Thereafter his pride was turned into so great repentance that he gave the tenth part of all that he had unto the Church and several lands to the Church of Hereford and then he went to Rome and gave unto the Pope a yearly penny as Jua had done An. 793. Henry Spelman in Concil reporteth out of a book De Vita Offae pag. 171. This penny was given not as a Tribute unto Saint Peter but as an alms for the help of an English Colledge at Rome and it was called Peter's pence because it was ordained to be payed on Peter's day yet certainly thereafter it was called Peter's tribute 3. About the year 786. Charls the Great King of France made a league A League between France and Scotland with Archaius King of Scots which hath continued inviolate untill our time The Saxons and others had spoiled off France by incursions and Charls did seek to adorn his Kingdom with Letters as well as Arms therefore he sought the favour of the Scots and did intreat King Archaius to send unto him Professours of the Greek and Latine languages and of other learning for his University of Paris amongst whom Archaius did send Albinus or Alcwine John Meilrosius so named from the Abbey Melrose Claudius Clemens Antoninus Florent reckoneth them amongst Hereticks who followed the Greek Church because they did oppose the Romish Rites John Meilrosius became Abbot of the Augustinians at Ticino and Claudius was Bishop of Altisiodore or Auxerre They both writ several works as Io. Bale sheweth in Cent. 14. 4. We have mentioned Boniface Bishop of Ments he was an English Boniface alias Winefrid man and called Winefrid he had boldly reproved Ethelbald King of Merceland for Adultry and Tyranny therefore the King sought his life he fled unto Rome where Pope Gregory the II. did regard him for his liberty and sent him into Germany for conversion of the Saxons then of a
and what it is to eat his flesh and to drink his blood He who eats my flesh and drinketh my blood abides in me and I in him that is to eat his flesh and to drink his blood to abide in Christ and to have him abiding in us and therefore who abides not in Christ or in whom Christ abides not without doubt neither eats he Christ's flesh spiritually although carnally and visibly he do press with his teeth the Sacrament of the Body and Blood of Christ but rather he eats to his own judgment the Sacrament of so great a thing who being unclean did presume to come unto the Sacrament of Christ which no man takes worthily but who is clean Hence we see that Haymo thought wicked men cannot eat the body of Christ but only the Sacrament of it and whosoever eats Christ's flesh abides in Christ and is immortal therefore he did not beleeve Transubstantiation And here again he confirms the perseverance of them who have true grace In the Homily De Passtone Christi secundum Matth. he saith After he had supped he gave them bread and wine to wit in a mystery of his body and blood for because bread strengthneth the heart of man and wine augmenteth blood in man justly is the bread turned into the body of Christ and the wine into his blood not by figure or by shadow but in truth for we beleeve that it is the flesh of Christ in truth and likewise his blood but because human frailty is not accustomed to eat raw flesh and to drink blood therefore the same flesh is translated into bread and his blood into wine And in the next page he saith He gave it unto his Disciples and said Take ye eat ye This is contrary unto them which give the Eucharist unto dead men for when the Lord had said Take ye presently he adds And eat ye because it is not sufficient to take unless each do eat it to his salvation because what they could not take in their life they shall not be able to take after death Likewise taking the Cup he gave thanks and gave it unto them and said Drink ye all of it that whosoever takes should drink Here is Transubstantiation will a Romanist say But observe first How can the opinion of Transubstantiation stand with the preceding testimony 2. He speaks here as Remigius did before to wit not a substantial change but a real change in respect of use and condition 3. He saith Christ's flesh is translated into the bread as well as he saith the bread is turned into his body but this they will not maintain and neither of them is done substantially and yet both really to wit as he saith in the first words in a mystery 4. He saith expressly Christ gave them bread and commanded to eat therefore it is still bread and must be eaten The bread is such bread as strengthneth the heart and the wine is such wine as augmenteth blood therefore the substance of bread and wine doth remain And here he condemns another practise of the Romanists which although they do not profess in writing yet I have heard credibly reported that they do as baptize dead children so put bread or the hosty into the mouths of the elder persons when they are dead This Haymo writ also a large Commentary on the Revelation wherein though he fail in the application of the Prophetical part as not knowing what was to come yet is he Orthodox in doctrine and contradicts the present Romish Church in many particulars and as once I have said before we look upon the pure mettle and leave the dross In lib. 1. at the words Grace and peace he saith It is to be noted that it is not said Peace and Grace but grace is premitted and peace follows because none can attain the peace of reconciliation unless the grace of mercy prevene him because that we may come to the peace of God we are prevened by the grace of God and generally all things which we have from God whether in faith or in work in abstinence fasting and other things are given to us freely of his only mercy On Cap. 2. at the words I will make him a Pillar in the Temple he saith None doubteth that the Temple of God is the Church of the Elect .... The Lord then saith Who overcometh understand ye the temptations of the Divel worldly lusts and carnal delights I will make him a Pillar in the Temple of my God that is I will make him strong in good work that he shall not fear any loss but moreover by the strength of his fortitude that is by his example and doctrine he may sustain the Church And where it is said He shall not go forth any more it is manifestly known that he had gone forth .... but being recalled he shall go no more forth that is he shall be separated no more from the grace of Christ As in this place so in a hundred more of that Commentary he calleth the member of the Church the Elect and he speaks oft of their perseverance In lib. 2. on cap. 3. at these words I will sup with him he saith The head supped with the members and the members with the head because Christ died for the Elect and the Elect die with him that they also may perfect the will of the Father Christ feedeth us because he inlightneth us with his faith and on the other side we feed Christ when we do delight him with our faith and works On cap. 8. at these words And another Angel came and stood before the Altar he saith This other Angel is the man Christ-God of whom the Prophet saith His name shall be called the Angel of the great Counsel for he is the messenger of the Father's will which came and stood before the Altar with a golden Censer to shew that he is the true High-Priest of good things to come for it is the ministry of a Priest to stand at the Altar and diligently to burn the Incense being prepared with spices for he is the Angel of Angels and the High-Priest of Priests Moreover before the Altar that is before all the Church which burneth with the fire of God's love and offereth unto God a true sacrifice that is a contrite heart killing kimself that he might be a living and reasonable sacrifice For before this Altar standeth the Angel that is the true High-Priest by whom we send all our Sacrifices unto God the Father wherefore also the Priests in all their prayers make mention of him that by him they may be heard saying Through our Lord Jesus Christ ..... To this Angel the Incenses are given that he should offer them unto the Father upon the Altar that is upon himself by whom the godly do direct unto the Father their prayers and all their works as it is written If any man sin we have with the Father an Advocate Jesus Christ the just and he is the propitiation for our
be considered as they are in themselves but as they have reference to another thing for a pledge is of that for which it is given and so is an Image the resemblance of that whose similitude it representeth .... wherefore it is the body and blood of Christ which the Church celebrateth but as a pledge and resemblance The conclusion is Wherefore most noble Prince let your wisdom consider that it is most clearly shewed by testimonies of Scripture and words of the holy Fathers that the bread which is called the body of Christ is a figure because it is a mystery and that there is a great difference between the mystery of his body and his body it self .... And we add saith he that the Bread and Cup which are called the Body and Blood of Christ do represent and are in remembrance of the Lord's death as he said Do this in remembrance of me and Paul expounds How oft ye eat this bread ... shew forth the Lord's death Now some Popish Indices have forbidden this book altogether as unlawfull and those of Doway perceiving that the forbidding of it did occasion men to look after it thought it better to let it go abroad but in some places maimed and in others perverted as where it is said visibiliter they will have it invisibiliter and where it is said secundum creaturarum substantiam they bid to expound it secundum externas species sacramenti Likewise Bishop Usser in Histor Gottes cap. 11 writes that he had seen other books of Bertram in manuscripts and containing the same doctrine especially his book De Praedestinatione which he writ in defence of the doctrine for which Gotteschalk did suffer is extant under the name of Ratrannus Monk of Corbey 22. Remigius Bishop of Altisiodor or of Auxerre about the year 880 was called Doctor Sententiosus he writ many works On Psal 10. he saith All my faith is in Christ by him only do I beleeve to be justified and saved he is my mountain and my refuge for he is my Lord which is God by nature but all ye who are men are infirm as I. On Psal 18. The Heavens declare the glory of God to wit that he saveth not by works of righteousness which we have done but of his own righteousness for all men have sinned and stand in need of the glory of God being justified freely This is the declaring of God's glory that is his mercy which is shewed by the Sun wherein God is glorified ...... So long as we are in this body it cannot be but sin is in us then it reigneth when we consent and make our will subject unto it wherefore the Apostle saith Let not sin reign in your mortal bodies therefore O Lord cleanse me and spare me but so that I be not subject to my own thoughts nor the inticement of others On Psal 21. Adam made the old people by conformity unto him to wit he was a servant but the Lord hath made the new people because he justifieth freely without our preceding merits for we made our selves sinners but the only mercy of God makes us righteous ..... The poor shall eat me that is shall receive the Sacrament of my body and blood and they shall be filled by following me and denying themselves because to eat the Lord is to have a will to follow him in all things and to be one with him On Psal 29. Eternal life is not by merit because we could fall of our selves but we could not rise of our selves but through his will that is only of mercy On Psal 33. Truly they only are blessed they only are saved which are justified by grace and not by their merits On Psal 39 When we live well let us ascribe nothing to our merits but all to the grace of God On Psal 55 If we will offer sacrifice to God we need not seek any thing without to offer within us is the Incense of praise and the sacrifice of faith On Psal 64. Propitiation is miseration shewed after sacrifice So Christ willing to shew mercie propitiari on his people became a Priest praying unto the Father with hands lifted up upon the Cross he offered a sacrifice because he offered himself on the Altar of the Cross he is the Priest he is the Sacrifice the Propitiator and the propitiation On Psal 85. God the Father could give no greater gift unto men then that he made his Word by which he made all things to be a head unto them and did fit these men to be as members unto Him so that He is God with the Father and Man with men who both prayeth for us and prayeth in us and is praied unto by us He prayeth for us because he is Priest and Sacrifice interceding daily with the Father for us He prayeth in us because he is our head neither is this any wonder if Christ and the Church be in one voice because they are in one bodie He is prayed unto by us as our God he is prayed unto in the form of God he prayeth in the form of man there the Creator here a creature On Psal 70. It is a great gift of God and a great knowledge of man to observe and understand that whatsoever he is he is nothing without the grace of God and he is nothing of himself for he which will be any thing of himself he tendeth not to be but who studieth to be something by the grace of God abideth in true being in vero esse This is grace by which we were made when we were not of ungodly we were made godlie of slaves free of damned were assumed into the Kingdom On Psal 96 Let them be confounded who glory in Images for Images are not to be adored neither is an Angel to be adored because it is said in the Revelation See thou do it not Catal. testat veri libr. 10. 23. Paschasius Rathbert Abbot of Corbeyen at the same time writ a book De Eucharistia He saith Ca. 1. Christ hath left unto us his Church no greater thing then this Sacrament and Baptism and the holy Scriptures in all which the Holy Ghost who is a pawn unto his Church doth work inwardly the mystical things of our salvation unto immortalitie But in them is nothing wondrous unto unbeleevers and yet unto them who beleeve nothing is better nothing is given more wonderfull in this World Not that these wondrous things lie open unto the eies but by faith and understanding they are savourie with divine mysteries and in them immortalitie and participation of Christ in the unity of body is granted unto mortal men Ca. 5. We drink Christ's blood spiritually and we eat his flesh spiritually wherein eternal life is beleeved to think otherwise according to flesh is death and to eat the flesh of Christ spiritually is eternal life Ca. 6. Unless one abide in Christ and Christ in him he cannot eat of Christ nor drink his blood And what is it that men eat Behold
for the remission of sins This profession of our faith is confirmed by the words of Christ which are written by the Evangelists and Holy Paul Unto this profession may be added this body of Christ and his blood should according to the institution of Christ and his Church should be taken in both kindes of bread wine in remembrance of his death and of his blood shed as he said Doe this in remembrance of mee Then this death of Christ as it is declared in the Gospel and the fruits of his death should be preached as also the hope of his blood shed as the Apostle witnesseth saying So oft as ye eat of this bread and drink of this cup ye shall shew forth the Lords death untill He come Thirdly according to the sure knowledge of spiritual truth of which the Euangelist John doth write as also for assurance of giving taking using and of truth by faith in hope as the Lord saith Take and eat Take and drinke Fourthly for the conjunct use for according to the institution and practise of Christ and the primitive Church the Priest should then administer when the necessity of believers requireth and he should receive with them as He saith Doe yee this in remembrance of mee And Paul saith The cup which we blesse is it not the communication of the blood of Christ and the bread which we break is it not the partaking of the body of Christ for wee many are one bread and one body who are partakers of that one bread and one cup. Fifthly for distinction of believers from the unbelievers and unworthy and for excommunication and rebuke of those who being defiled with the spot of vices do refuse to amend Of this saith Paul I would not have you partakers with the Devils yee can not drinke of the cup of the Lord and the cup of Devils And again he saith Put away the evill from yourselves for if any who is called a brother among you be covetous or a fornicator or an idolater or a dronkard or a railer or a thief with such a one eat ye not Behold this is our faith most Gracious King concerning the body and blood of Christ which as we are afraid to change or forsake these things which our Lord JESUS hath been pleased to testifie and for which end we doe now declare it so neither dare we add any thing unto it which the Lord of the Sacrament hath not added as also the primitive Church which followed Christ in poverty and affliction in singleness of heart hath not altered the ordinances of his law Concerning this Sacrament which our Lord through his great mercy hath ordained for love of his elect have many contentions arisen in opinions expositions and addition of sanctions or decrees so that contrary unto the intention of the Lord's institution they have furiously raged against others even to take away their lives But we for eschuing so great mischief have our refuge unto the faith of Christ even unto his words and meaning so often repeated in his word so that what He commanded to believe we do believe it simply and what He hath commanded to do we would do it faith fully truly we doe not only believe that that bread is His body which being taken and blessed and broken He testifieth to be his body but also if He had taken a stone and said This is my body we would have fully believed it Because of this our simple faith and because we will not suffer ourselves to forsake it for the opinion of men wee are called hereticks likwise for the actuall use unto which the word of Christ and his Apostles and the example of the work of the same sacrament doe invite us because we doe and use it so with upright faith in remembrance of the death of Christ wee are condemned judged worthy of prison and are afflicted for wee being tied unto Christs command and dissuaded by his forbidding doe worship him with reverence and honour due unto him and we feare to worship any other thing as him only sitting at the right hand with the Father and the Holy Ghost Wherefore gracious King let your highness understand that we do so not in contumacy or any contempt but for feare of God and in obedience unto him and wee pray that your Highness would shew compassion on us who are condemned for the faith of Christ as wee wish that the most High would of his grace be pleased to preserve and keep your honour from his wrath By the same faith we believe that the ordination of priests is truly from the high Bishop and great priest that in stead of the embassage of Christ the ministery preaching of the gospell doctrine judging offering of prayers by men thanksgivings and praises may be done unto God by them And it is from God unto men that the promise of God may be verified in hope of the received true faith and by excommunication the wicked may be debarred from that good And by the same faith wee confesse that the promises of God may be verified in hope of the received true faith and by excommunication the wicked may be debarred from that good And by the same faith wee confesse that they who intend to ordain others should follow the example of Christ and should consummate his ambassage with a right mind without respect of persons free from covetousness and simony By the same faith we declare that they which are to be ordained or promoted to higher or inferior orders should excell other believers in a godly life and faith in Christ for a lively faith sanctifieth and maketh fit unto all offices and possesseth the blessing and life for good works of an honest conversation are the garments and ornaments of a priest to the glory of the heavenly Father and example of the people and shew the vertue of the word they should also have more aboundant gifts of the Holy Spirit to wit more servent love toward Christ confidence of their own and their nieghbours salvation trust in God equity of mind a wholsome feeling of faith in a good conscience theire feet prepared unto the Gospell of peace prudence of Spirit knowledge of Gods law discerning of Spirits and the like What clerck soever by such an ordination is advanced unto the priesthood wee professe that such an ordination is a Sacrament because it is a signe of the true priesthood of Christ Jesus and of his ordination by God the Father and a forme of the ministry as of the head of his Church to offer unto God the incense of truth in Christ Wee approve that three things are necessary unto the full gradation of a presbyter first the the triall of his life faith gifts and fidelity in lesser things that are intrusted unto him another prayers with fasting thirdly the giving of power with words suitable there unto and the imposition of hands for corroboration By faith wee doe testify that marriage is a lawfull honest and
intend to hold unto our last breath wee firmly believe of the Holy Ghost wee believe the Holy Ghost and in the Holy Ghost Of the Holy Ghost that he is the one true God with the Father and the only begotten Sonne distinguished in this only that he proceeds from both by vertue of which faith quickning renewing reforming every one attaineth the participation of Christs meritorions grace justification truth fortitude and perfect salvation by which Spirit also the Holy Church is grounded in the faith of Christ against which the gates of hell are not able to prevaile which also by the same Spirit in the members of true faith he washeth justifieth sanctifieth ordereth governeth gathereth strentheneth fructifieth As also by the same Spirit were the Holy Scriptures inspired and are known by him the members of the Church are vnited from him are the gifts of ruling the Church and many other things which by the same Spirit are made perfect unto the life of glory Wee believe the Holy Ghost when wee fully consent unto the Divine Scriptures or Apostls of God Wee believe in the Holy Ghost when with clear knowledge and unfained faith wee love him and with the members inspired by him wee keep his revealed truth unto eternall glory By the same fulness of formed faith wee believe that the holy Catholick Church in respect of the foundation of lively faith is the number of all the elect from the beginning of the world unto the end thereof whom God the Father in Christ by his Spirit hath chosen justifieth calleth unto the glory of salvation and magnifyeth without which is no salvation unto man But in respect of ministry and dispensations wee believe that the holy Catholick Church is the congregation of all Ministers and people subdued by obediente obeying the will of God from the beginning of the world unto the end of it whom God only sendeth inspired by his Spirit giving them the word of truth peace reconciliation that they may bring forth the fruit of salvation in the unity of the Church and their travell be not disappointed of the saving reward whose names and number He only knoweth because he hath writen them in the book of life That first Church hath none that shal be damned and the other is mixed untill the appointed time of the last judgement But the Church of malignants seekes them that are of that evil one whom Satan sendeth in this time of mortall life to the perdition of the world and tryall of the elect On this Church all the curses and sad things that Christ his Apostls have foretold shall be heaped to wit that they who are unworthy of ecclesiastical honour may rule over them by their power The promises also of renovation are fulfilled in her And yet wee arrogate not so much unto us as that we would be called or bee the only Catholick Church as if salvation were to be found with us only but wee endeavour with all diligence to be partakers of the ecclesiasticall truth and wee are afraied to be subject unto orobey evill workers whom wee find to be enmies of the Church and its truth for fear of everlasting damnation and for obedience unto Christ and because they doe minde speak and doe unto his Church things contrary unto his law Wherefore wee willingly endure oppression tauntings and calumnies for the salvation of our souls for un less Holy fear and the horrour of hell did withhold us we would embrace the liberty of the world with it's vanities wherin one may live as he listeth But wee would rather choose the strait derided and sad way in which our Redeemer Christ and the Church his spouse condemned by the world and despised yet following the example of Christ have walked than to taste and follow the momentany pleasures of the world The first and chief ministry of the Church is the Gospell of Christ whereby grace and truth that were painfully purchased by the torment of the cross is revealed which grace is given for salvation by the Holy Ghost and God the Father unto the Elect which are called by the gift of faith Another necessary ministry of the Church wee declare to be the word of teaching by which the saving truth is known in the sense of faith through which knowledge the life of grace and glory is administred unto the men of good desire Likewise wee declare that the seven sacraments are useful unto the Church of Christ by which Sacraments the promises of God are signified to be fulfilled unto believing people and by them entrance into the Church of God for keeping unity among them that walk unto glory is ministred Faith which God gives causeth us think of baptisme the first Sacrament these things whosoever of ripe age by hearing Gods word believeth and believing is renewed in soul and is enlightened such by outward washing for argument of inward cleanness attained by faith should be baptized in the name of the Father Sonne and Holy Ghost into the vnity of the holy Church Our profession is also extended unto children which by the decree of the Apostles as Dionysius writes should be baptized and then by the guidance of their God-fathers being instructed in the law of Christ should be invited unto and accustomed with the life of faith By faith received out of the Holy Scriptures wee professe that in the dayes of the Apostls this was observed whoesover in their young years had not received the promises of the gifts of the Holy Ghost such did receive them by prayer and imposition of hands for confirmation of aith Wee thinke the same of infants Whosoever being baptized shall come to the true faith which he purposeth to follow through adversities and reproaches so that new birth appeareth in his spirit and life of grace such a one should be brought unto the Bishop or priest and being demanded of the truths of faith and of Gods commandements and of his good will and constant purpose and works of truth and shall testify by confession that all these things are so such a one is to be confirmed in the hope of attained truth and he is to be helped by the prayers of the Church that the gifts of the Holy Spirit may be increased in him for the constancy and warrefare of faith and finally for confirming the promises of God and the truth that he hath he may be associated into the Church by laying on of hands in vertue of the name of the Father of the Word and of the Holy Spirit By this faith which we have drunk from the Holy Scriptures we believe and confesse with our mouth Wheresoever a worthy priest with believing people according to the mind and purpose of Christ and order of the Church shall shew forth his prayer with these words This is my bodie and This is my blood immediatly the present bread is the body of Christ which was offered unto death for us and so the present wine is his blood shed
Brethren and did conferre in the doctrin of faith of them he writes unto Nicol. Hausman to 2. epist pag. 167. saying Pighardi judge so of the sacrament that Christ is not bodily under the bread as some say they have seen blood and the babe there ..... but spritually or sacramentally that is he that receives the bread visibly verily receives naturally the blood of him which is at the right hand of the Father but receives it invisibly I can not blame them more for this And that they do not worship the bread they say it is for the same cause that he is not there visibly as we speak of seeing but invisibly and he is at the right hand of the Fathet Here is the Bohemians their judgement and Luthers approbation thereof Then Ab. Schultet in Annal. ad Ann. 1524. shewes that when Andrew Carolstad was still at Wittembergh he was scandalised at some words of Luther who said Christ is in the bread of the Supper tantus quantus in cruce pependisset so bigg as he did hang up on the cross and that this was an occasion of alienation of their minds We have seen other causes of their schisme On August 22. Luther preached at Jena against the fanaticall spirits of Anabaptists pretending revelations and at that time he said Of the same Spirit are the breakers of images and Sacramentaries Carolstad was present and took these words as spoken against him because he had noted and challenged Luther upon these former words After Sermon they meet in an Inn and in end Luther provoketh Carolstad to writ concerning that question of the Supper and so began that Sacramentary strife Luther hath written of that Conference at Jena one way Scultetus saith falsly and Martin Rheinhard preacher at Jena at that time hath writen of it another way Within two dayes Luther went to Orlamund where Carolstad was preacher at that time but he would not speak with Carolstad yet some of his hearers disputed with Luther and did maintain that what they had done in breaking down images was warranted by the word of God so that Luther went away being almost ashamed Not long after by the means of Luther and at command of John Frederik Duke of Saxony Carolstad was exiled out of Thuringia and so was Rheinhard who had written the Conferences at Jena and Orlamund Carolstad wrot Letters unto Orlamund these were read in a publick meeting and all the people did weep at the reading of them the subscription of the two Letters was this Andrew bodeynstein neither heard nor convicted yet exiled by Luther Bodenstein was his fathers sirname When Luther heares of this subscription he writes to Amsdorfius saying you see how I which should have been a Martyr am come so far to make martyres you can scarcely believe how largely this doctrine of Carolstad concerning the Sacrament hath spread Carolstad went to Basile and there he converseth with the Anabaptists only and set forth sixe little books concerning the Lords Supper Upon which occasion Erasmus wrote unto Henry Stromer 4 id Decembr saying Carolstad hath been here and scarcely did visite Oecolampade he hath set forth sixe little books the printers were imprisoned on the third day after at the command of the Magistrate especially because as I heare he teaches that in the sacrament the very body of Christ is not None can endure this for the vulgare sort are offended that God is taken from them as if God were in no place unless he be under that signe and the learned are moved by the words of holy Scripture and decrees of the Church This business will breed a huge tragedy when we have too many tragedies So far he The sum of Carolstad's doctrin concerning the Supper is The body of Christ neither is nor can bee eaten with the mouth but there is a celebration of the remembrance of his body broken for us and of his blood shed for us So he acknowledges a figurative speach in the words of institution and the word This he expoundes not of the bread but of the body as if the meaning must bee Take eat this bread in remembrance of mee for here is the body that was given for you He addeth there must be a trope necessarily lest we be forced to maintaine that the bread was crucified for us and that the Scripture commandeth us to eat his flesh which is false and that flesh profiteth which is also false and that his body is given and broken for us in the use of the Supper which is also false In the book which he called Of the un-Christian abuse of the bread and cup of the Lord he pleadeth against their errour which bid men seek remission of sin in the sacrament and he asserts that the Sacrament should be often celebrat to declare the Lords death and the annunciation of his death to flow from the remembrance of Christ and this remembrance to flow from the discerning of his broken body and shed blood and that the body is discerned and not the bread or the sacrament when we distinguish his body and blood from other bodies and bloods and that we then discern the body and blood of Christ when we consider that his body was broken for us and his blood was shed for us they who consider not these things are guilty of the body of the Lord even as the wicked men which killed him because such do eat of the bread of the Lord and drink of his cup Therefore a man should examin himself to wit whether he thinkes rightly upon the death of Christ and whether he be such as Christ would have him to bee He denieth also that the sacrament can be called an earnest or pledge of redemption by Christ because what is proper unto Christ and his Spirit should not be attributed unto the bread and wine and the Scripture saith not that consciences are quieted by the bread and wine but rather the Apostle commandeth that a man should first examin himself and then eat of that bread which examination were superfluous if one were made more sure of the remission of his sin by the Supper The Senate of Zurik were offended at the newness of this doctrine and therefore had forbidden the selling of these books But both Zuinglius and Oecolampade had spoken of a trope in the words of institution long before they knew how to make it cleare and thereupon Zuinglius in a Sermon exhorts the Magistrat to let the books pass and be read that so the victory of truth may be the more ingenuous and he said Carolstad was lyke unto a souldier which hath arms and a good mind to fight but hath not skill of arms and puts his helmet on his shoulder and takes his brestplate as a buckler in his hand .... so Carolstad is sensible of the truth but because he knowes not throughly the proper nature of tropes hee disposeth and places the words not in a right ordet Likewise Oecomlapade wrote unto severall friends
that they would not judge amisse of Carolstad for albeit he had not attained what he would yet in the substance of the matter he hath not erred much And albeit the Anabaptists knew what difference was between Zuinglius and Carolstad in this particulare yet they follow Carolstade and spread his books far and wide After the divulging of these books Zuinglius wrote unto Matt. Alber Pastor at Reutlinga saying Hitherto we have erred from the But or mark neither Leo Juda nor other brethren nor I do altogether disallow the judgement of Carolstad but many are offended at the obscurity of his words and his immoderat scoffs especially our Tigurines because he hath a little departed from the way wherein he should have walked And then he teaches that to eat the body of Christ is no other but to believe that Christs body was broken and died for us and he proves this from John VI. where it is written of Spirituall eating whereof the signe is in the sacrament 2. from the words of the institution where he expounds Is by Signifieth as the following words do evince Do this in remembrance of me 3. from the words of Luke This is the new Testament in my blood therefore it is not the very blood c. Likewise the Diuines at Strawsburg to wit Wolfgang Capito in October and Mart. Bucer with whom all the other Ministers did subscribe in December of the same yeare did by their published papers exhort all men to leave strife and think upon the right use of the holy Supper that is as Bucerspeakes we should eat the bread drink the wine and then come to that which is spirituall the remembrance of Christs death for we should so eat the bread and drink the wine that we remember how Christs body blood was once offered for us and so we eat his flesh and drink his blood spiritually Luther was vexed with the successe of Carolstad's doctrin and in wrath writes in the same December unto Amsdorf saying We have no other cause but to be humbled for Carolstad's venom spreades very wide and unto his opinion is joined Zuinglius of Zurik Leo Judaeus and many others affirming constantly that in the sacrament is only bread as in the market c. The next year this contest grew hoter betwixt Luther and Jo. Bugenhagius in Pomer on the one side and Zuinglius and Oecolampade on the other In a third piece which Zuinglius wrote in October answering to Bugenhagius he proves that his doctrin was not new as the other had called it but the very mind of Christ of the Apostles and the Fathers and that they have not expounded the tropes albeit they have spoken with tropes and he professeth he knew there is a trope in the words of the institution but he knew not in what word the trope is untill he had read an epistle of a Batavian teaching that the words of Christ The flesh profiteth nothing speak not of a carnall understanding because the text presseth another thing and who will say that The flesh profiteth he makes two wayes of salvation c. The same Abr. Schultet testifieth that when Carolstade saw the books of Zuinglius and Oecolampade he forsook his interpretation of the particle This. Afterwards more oile was added unto this flamme when Brentius heard of the Ubiquity which Faber Stapulensis had imagined I do not intend to handle controversies but of this purpose for clearing the history I add two passages one from Ab. Schultet Annal ad An. 1525 Oecolampad at Basile with his Collegues teaches the same with Zuinglius when it was reported that he was a Carolstadian his friends did entreat him to declare his mind concerning the Sacrament and the same year he publishes a book Of the genuine exposition of the Lord's words THIS IS MY BODY Therein he shewes that orall eating had its beginning from Pe. Lombard or Gratian or if it be more antient from Damascen the later that Lombard in condemning them of heresy who say that Christ useth the same phrase in these words This is my body as Paul had used in these The rock is Christ did condemne all the antient Teachers which were of the same judgement Then he answereth the objection What things are above our capacity men should not search iherefore we should not search into the sacrament And he proves that the sacraments are not of the sort of incomprehensible things seing in the Lords Supper is no miracle nor any thing exceeding mans capacity Thirdly he wipeth-off the calumnies of some preachers who clamorously said that the Gospell was denied and Christ's God head and all Christianity was overthrown by them who deny orall eating of Christs flesh and he affirmes that the Holy Ghost hath spoken in such a way lest any take occasion of errour and he would have some passages a little darkly to the end that some seeing shall not see and knowledge or revelation should be acknowledged to be a gift of Gods Mercy Then he comes to the point and proves the words This is my body to be spoken with the same trope as these of Paul Therock was Christ This is not a strange exposition nor is the phrase seldom used in the Scripture as nothing is more inconvenient than the exposition of the Synusiasts a trope certainly is in the words and many absurdities follow otherwise all the Fathers were for a trope in these words he confirmes the same and refutes the contrary by many reasons according to Scripture The Senate of Basile ask Erasmus his judgement of that book he answereth He had read it and in his judgement it is learnedly and well written and I would say sayd he very Christian if any thing can be called Christian which is contrary unto the decrees of the Church from whose judgement it is dangerous to decline The other passage that I add is in Osiander Cent. 16. Lib. 1. Cap. 36. where speaking of these three Carolstade Zuinglius and Oecolampade he saith The judgement of all these three Divines was the same to wit that Christs body is not given in the holy Supper with the bread and wine but are present above only in the highest heaven and no where els before the last day In after times saith he Caluin did seem to reject their expositions but indeed was of the same mind with them for in his agreement with the Divines of Zurik he writtes that the body of Christ is as far distant from us as the heaven is distant from the earth but deceitfully did Calvin teach the same impiety in other smoother words so that he blinded the eyes of many learned and good men and drew them into Zuinglianisme So far he I marke these two that the Reader may see how these do prevaricate or wrangle which have been for consubstantiation they will not understand any thing to be spoken against them and as if blew green and purple were all white because they are not all black so how beit
verb. Apost saith This is the tradition of the Fathers and observed by the whole Church thar when the defunct are mentioned at the sacrifice we should pray for them who have departed in the Communion of the Bodie and Blood of Christ and that it should be told that it is offered for them It is without doubt that these things are available unto the defunct but such as have lived so before their death that they may profit them after death But they who have gone out of their bodies without faith which worketh by love such duties of holiness are bestowed on them in vain seeing while they were here they received no grace or received it in vain and did treasure unto themselves no mercie but wrath And Confess lib. 9. cap. 3. he praieth for his mother Monica and addeth Lord I believe that thou hast done what I crave yet approve the voluntaries of my mouth for she did crave to be remembred at thy Altar Bellarmine saith that the Church was wont to pray on the Feast daies for particular Saints as on the Feast of Leo they said We beseech thee Lord grant that this oblation may be helpfull unto Saint Leo But saith he this sentence is now changed And Ambrose did pray for the soul of Theodosius but as they who did so pray do never bring any warrant from Scripture for it so neither can they tell what to make of such prayers Epiphanius contra Aâ—ri haeres 75. saith These prayers and oblations were at first instituted partly as Thanksgivings unto God to glorifie him in his servants partly in commendation of their praises who sleep in the Lord partly that others might thereby be moved to the imitation of their godliness and partly to shew publickly the faith hope charitie and love of the living their faith saith he because albeit these were departed yet the living believe they are injoying a blessed life hope because they are awaiting the same their charitie because they retain a sweet remembrance of the departed and their esteem because they judge them who are departed in the fear of the Lord howbeit in a blessed estate yet to be inferiour unto Christ seeing they praied unto him for them So far he Augustine in the fore-named Sermon saith It is not to be doubted that the dead are helped by the prayers of the holy Church and sacrifices and alms that is given for their souls that the Lord would deal more mercifully with them than their sins have deserved Where Cyprian in 34. Epistle saith We offer sacrifices continually for them Pamelius expounds it not to be otherwise then in remembrance of them and he proves this out of the Canon of the Mass presently in use and out of Augustine in Ioh. tract 84. where he saith The Martyrs we remember at the Table not so as we remember others who rest in peace to pray for them also but rather that they would pray for us that we may cleave unto their steps This washing excuse doth add more guilt as followeth Bellarm. de Purgat lib. 1. cap. 18. saith Their prayers were thanksgivings to God for their glorie or petitioneth not that their Saints might be augmented in glorie but that their glorie might be augmented with us or that their glorie might be more known unto the world or they were petitions for some accidental glorie of their bodie at the resurrection And whereas it is commonly said He doth wrong unto a Martyr who prayeth for a Martyr Bellarmine saith it is to be meaned of them only who pray for remission of their sins or for essential glorie unto a Martyr which is not lawfull saith he Thus we see they are contrarie one to another concerning prayers for them who are in blessedness and albeit Augustine calleth it a tradition of the Fathers and saith that it was observed by the whole Church yet none of them can shew that it is a Tradition or that it was observed by the Church in the time of the Prophets or Apostles nor some hundred years after them As for the souls damned in Hell Epiphanius loc cit saith We remember sinners and seek mercie for them and our praiers are helpfull unto them although they take not away all the blot Chrysostom homil 22. ad pop Antioc saith Read the Scriptures of our Saviour and learn for none can help us when we depart hence into that place a brother cannot redeem a brother out of those endless torments nor one friend another nor the Parents their children nor the children their Parents But you will say where is the proof of that Behold him who was thrust out from the marriage and none interceding for him consider the five Virgins that were excluded and their neighbours not praying for them and Christ calling them fools Ye have heard how that the rich man had no pitie on Lazarus and when he was tormented he craved a drop of water and how Abraham could not ease his torment and on 1 Cor. 16. hom 41. he biddeth rejoice that the sins of the wicked are by their death come to an end lest their punishment were increased yet saith he strive so far as ye can to help them not with tears but with prayers supplications alms and oblations So is he contrarie to himself and which is especially to be marked in the first place he gives reasons of his doctrine and none for his exhortation save only that Job offered sacrifice for his children But we find not that Job offered for them when they were dead but while they were alive in their bodies Likewise Augustine a little before said that duties of pietie are bestowed on such in vain but in Enchir. cap. 68. he saith prayers for the damned if they be no ease unto the dead yet they are comfortable to the living but he shews not what manner of comfort Pope Gregorie the I. prayed for the soul of Trajan an heathen Emperour and Bellarmine loc cit saith this was an ungodly praier unless we will hold that it was a particular motion of the spirit So he will neither approve nor condemn the Pope but he condemneth the like praier But Augustine had a by-way of his own concerning a third sort of souls that were not reprobates and yet in pain he had been a Platonick and retains so much of the Elisian fields and thought that praiers for such souls is a propitiation to God for their relief as followeth But after the 600. year this opinion was received by many especially by the authoritie of Pope Gregorie the I. that praiers and oblations should be offered for the dead to the end their torments in Purgatorie may be eased or ceased Now if we compare the practice of the Fathers in the preceding 400. years with the opinion of Gregorie and of the Roman Church after him we find that both sorts praied for the dead but with great difference The Greeks thought that the elect souls were not in Heaven yet not any of them in
body of Christ which is sanctified by many Priests through all the World and maketh it to be one body of Christ and as that bread and blood do pass into the body of Christ so all which in the Church do eat worthily are the one body of Christ as he himself saith He who eats my flesh and drinketh my blood abides in me and I in him Nevertheless that flesh which he did assume and that bread and all the Church do not make three bodies but one body and as they which do communicate of the body and blood of the Lord are made one body with him so they which do wittingly communicate of things offered unto Idols are one body with the Divel And in the next Chap. he saith Christ having ended the solemnities of the old Passover .... immediately he passeth unto the new Passover which he left unto his Church to be frequented or frequently observed in remembrance of his Passion and our redemption He did break the bread which he gave unto his Disciples to shew the breaking of his Body and his Passion was not to be without his own will as he had said I have power to lay down my life Take ye eat ye this is my body which shall be delivered for you As the flesh of Christ which he did assume in the Virgins womb is his true body and was killed for our salvation so the bread which Christ gave unto his Disciples and unto all them which are predestinated for eternal life and which the Priests do consecrate in the Church daily with the vertue of the God-head which filleth that bread is the true body of Christ neither are they two bodies that flesh which he did assume and that bread but they make one true body of Christ In so far that when the Bread is broken and eaten Christ is sacrificed and eaten and yet he abideth whole and alive and as that Body which he did lay on the Cross was offered for our salvation and redemption so daily that bread is offered unto God for our salvation and redemption which although it is seen to be bread is the body of Christ for our Lord and Redeemer providing for our frailty because he knew that we are frail unto sin did deliver unto us this Sacrament that because he cannot now die and we do sin daily we might have a true sacrifice by which we may be expiated Therefore because they make one body and are offered for our redemption he said This is my body which shall be delivered for you and he did add Do this that is sanctifie this body Into my remembrance that is of my Passion and of your Redemption because I have redeemed you with my blood The Lord leaving this wholsom Sacrament unto all beleevers that he might fasten this into their hearts and memory did after the manner of a man who approaching unto death leaveth some precious gift unto a certain friend saying Have this with all diligence by thee in remembrance of me that when thou seest it thou mayest remember me Which friend receiving that gift of his most dear friend if he did love him withall his heart cannot but condole and be sad for the death of his friend whensoever he beholdeth that gift left by his friend Likewise we how oft soever we come to consecrate or receive the Sacrament of that eternal gift which the Lord being to suffer left unto us to be kept in remembrance of him should come with fear and compunction of heart and with all reverence calling to mind with how great love he did love us which did offer himself for us that he might redeem us Likewise and the Cup understand he gave unto them after he had supped saying This Cup is the new Testament in my blood i. e. the Cup which I give unto you signifieth the new Testament as Fulgentius or it confirms the new Testament in my blood or by my blood Here are all the words of that book which concern the change or sacrifice in the Sacrament and we see mention of a change and a real change and a real sacrifice but no word of a change of a substance of the bread which still remaineth and is broken after consecration in remembrance of Christ's Passion and of our redemption And observe these words The bread which Christ gave unto his Disciples and unto all which are predestinated for life eternal and which the Priests do consecrate daily with power of the God-head which filleth that bread is the true body of Christ neither are they two bodies the flesh which he did assume and that bread but they make one true body of Christ Now what bread is that which he giveth unto all them which are predestinated for life but even which he did assume in the unity of his person in the Virgins womb And the Elementary bread is no more said to be his body than it is said The Rock was Christ and it is his body as all which do eat worthily are his body or made one body with him and that is not by Transubstantiation although really but in a mystery or spiritual manner albeit also the manner of the union between the Bread and Christ's body and between Beleevers and Christ's body be different in the special kind of mystery The bread doth pass into the body of Christ really in the own manner not by change of substance but of use signification office and condition And that bread is the very sacrifice of Christ in remembrance as the gift which one friend leaveth unto another in remembrance of his love so that whensoever we do sin we may have daily in remembrance that true sacrifice whereby we may be expiated And the consecrating of that bread is the sacrifice of Christ as the eating of the Lamb was the Passover the one in remembrance of their ancient deliverance out of Aegypt and the other in remembrance of Christ's Passion and of our Redemption And that bread is the body of Christ so that after the blessing or consecration it is seen to be bread and is broken and eaten These all are spoken there of that bread and therefore according to that testimony the bread is not transubstantiated but is a remembrance of Christ's Passion and sacrifice if we will speak properly And moreover at that time all Beleevers did communicate and take part of the Cup for which cause it is said there the Cup is called the communication of Christ's blood When the whole testimony is considered it serveth more against the Romish Church now than for them But to return to the Authour of the book it was Printed That Exegesis was not written by Haymo at Paris under the name of Haymo Bishop of Halberstad but as the learned Antiquary Bishop Usher hath observed in Histor Gottesc neither is it his for though the Argument before every Epistle be said to be Haymo's yet before none of them is it said that the Exegesis is his And I add
had made the death of Christ unprofitable unto themselves which certainly is horrible to be spoken and very lamentable seeing that death brought salvation unto many This was the mind of Basilius also and nevertheless we find in the Gospel That he might give his life a ransom for many to be expounded for all Cap. 10. Can never with these sacrifices which were offered year by year ..... If they being once offered had been available they should no more have been offered but when the oblation was made year by year and often it is clear that they were too weak for bringing salvation unto them who were desirous of it and therefore after the first offering followed another and again and again another for amongst Drugs that are called most valid and efficacious which being but once applied or drunken doth heal and cure but what must be often changed and applied hath the less vertue of healing and doth no good unto the sick But one may ask Do we not offer without blood Yea indeed but then we remember the death of Christ and we have but one oblation and not many seeing He is offered but once for we offer him continually or rather we remember his oblation even as if at this time He were sacrificed wherefore it is certain that we have but one sacrifice and the Law had many although as it is said before it was offered the oftner that it might be the more profitable unto many which nevertheless is far otherwise But our sacrifice as I have said is but one and once offered and continueth whole both in this life and that to come and it is more perfect for it is but one blood and once poured forth and one body although it was offered for many and it is not many as it is but one sacrifice which is offered for we do offer that continually as if it were present So far from Theophylact. But here some may object that Theophylact agreeth not with the Reformed Church in Theophâ—lact is vindicated many particulars It is true and therefore I say often we must make separation of the dross from the pure gold but his difference is supposed to be greater then it is Porsena in his Epistle unto the Reader before the Gospels saith Theophylact follows Chrysostom concerning free-will and faith and some other things and therefore in expounding some places he is somewhat more violent which I say that herein you should use discretion which knowest thy self to be addicted unto the Canonical Scriptures only and not to scar thee from reading of him as some are wont when any passage displeaseth they throw the book away So say I in reading of any book written by man we who are addicted to the holy Scriptures only must use discretion But it seemeth Porsena speaks not this unto Papists because they are not addicted to the holy Canonical Scriptures only and he saith that Theophylact is more violent in expounding some places where certainly Porsena understands that he crosseth the Tenets of the Romish Church But this may be more clear by particulars 1. Porsena hath often marked the margine with liberum arbitrium as if Theophylact did in point of free will there assert the Romish errour concerning free-will and I know that others do alledge his testimony against the doctrine of the Reformed Church howbeit he speak nothing against us nor for them as is clear by inspection of particular places On Luk. 15. fol. 103. on the margine is Liberum arbitrium and in the line is The substance of man is rational whereupon followeth free-will for all rational creatures have a free-will and the Lord hath given them reason that they may use it freely c. It is clear that Theophylact speaks there of the nature of man absolutely or without any relation to any particular condition of man before the fall or after the fall and he speaketh against the Stoicks and Manicheans which did hold that the actions of men were carried by fate or pressing necessity and therefore it follows there If God would have us to be compelled he had not made us rational and of a free-will On Ioh. 6. at the words Will ye also go away he saith The Lord saith not Go ye away for this had been to repel them but he asketh will ye go away whereby he makes it free whether they will follow him or not and he sheweth that he will not have them to follow him in fear On these words also hath Porsena fixed Liberum arbitrium As also on Mat. 16. at the words If any will follow me he saith to the same purpose The Lord saith If any will to shew free-will and not coacted vertue These and many more places are clearly spoken against the necessity of fate or coaction which now is not controverted But if you ask By what power is an unregenerated man converted he hath said it already on 2 Cor. 4. and Eph. 1 and 2. Or if you ask By what power doth a regenerate man continue in the faith and practise of godliness Theophylact teacheth that on Phil. 2. at the words For it is God who worketh in you both to will and to do Whereas he had said with fear and trembling now he saith that they need not fear for I have not spoken so that ye should despair but be the more wary for if ye take heed and be diligent God will make all perfect for it is he which makes you prompt to such a good will that we will good things and also bringeth such promptitudes of our mind unto an end for God worketh in us both the will that is he inableth you that ye desire good things and he will augment this good will and kindle it that it may be the more fervent ..... the Apostle takes not away free-will but willeth that we should alwaies give thanks unto God and committed all unto him Mark saith Theophylact but this manner of speaking he saith in you who work your salvation with fear and trembling for in such men which are willingly led unto good God worketh all things According to good will that is that it may be fullfilled in you what is acceptable unto God ..... for God will inable us to live rightly although it were no other cause but only this because so he willeth 2. It is objected that Theophylact and election by foreseen faith or works saith that election was made upon the fore-sight of faith and good works as on Eph. 1. it is When he saith He hath chosen he pointeth forth both the mercy of God and their vertue to wit whom God had separated as who were to be good I answer In these words Theophylact toucheth not the moving cause of election but only teacheth that God had chosen none but such as were to be good and godly and this he insists oft upon against them which held that faith or profession of faith is sufficient to salvation although men do not
Cap. 9. And it seemeth thou distinguishest not betwixt that he did in obedience and that which was done unto him because he would still be obedient and he did suffer howbeit obedience did not require it God requireth obedience of all resonable creatures and the creature oweth obedience unto him so that man did owe obedience unto God the Father and the Father did require it of him Thus for his obedience and if man had not sinned he should not have suffered death nor would God have required it of him seeing he was made reasonable and holy and to the end he might be blessed in the fruition of God Now thou wilt not think it fit that the creature which he made holy unto blessedness he should force it to be miserable without a fault for it is a miserable thing that man should die against his will and so God compelled not Christ to die in whom was no fault but he willingly suffered death not by his obedience of forsaking life but for his obedience of keeping righteousness wherein he continued so stoutly that therefore he suffered death Likewise it may be said that the Father commanded him to die seeing he commanded him to do that for which he suffered death and therefore as the Father gave him command so did he and he drunk the cup which the Father gave him and he became obedient unto the Father even to the death and so he learned obedience by what he suffered that is how far obedience should be kept But the word he learned may be understood two ways either for that he made others to learn or because what he was not ignorant of in respect of knowledge he learned by experience But what the Apostle when he had said he humbled himself and became obedient even unto the death of the cross subjoyneth therefore God exalted him and gave him a name whereunto it is like what David saith He shall drink of the brook in the way and therefore he hath lift up his head It is not so meant as if he could not have come unto exaltation but by this obedience of death and this exaltation was not conferred on him but in payment of his obedience for before he did suffer he said All things are delivered unto me by the Father and All that the Father hath is mine But as he with the Father and the holy Ghost had decreed that he would shew unto the world his great power no other way but by death seeing it was by death it is not unfitly said to be for death for he was exalted after death as if these things were done for death But when he saith I came not to do my own will but the will of him who sent me it is like unto that My doctrine is not mine for what one hath not of himself but from God that is not so much his own as it is God's for none hath truth which he teacheth or a good will of himself but from God therefore Christ came not to do his own will but his Father 's because the holy will which he had was not of his manhood but of his God-head for God spared not his own Son but gave him for us that is no other but that he did make him free as we finde many such words in Scripture And whereas he said Father if it be possible let this cup pass from me yet not as I will but as thou willest and If this cup cannot pass it signifieth the natural desire of life according to his own will whereby humane flesh did flee the pangs of death And he calleth it the will of the Father not because the Father would the death of his Son rather then his life but because the Father would not that mankinde should be restored unless man had done so great a thing as was that death because it was not reason that another should do it Therefore the Son saith that he would his death which himself would also suffer rather then mankinde should not be saved as if he had said Because thou wilt have the reconciliation of the world no other way I say thou wilt have my death therefore let thy will be done that is let me die that the world may be reconciled unto thee Cap. 10. Because in this question thou undertakest the person of them which will not believe unless they see reason I will indenture with thee that we accept no inconvenient unto God not the least and that no reason not the least be refused if a greater reason hinder not for as impossibility followeth upon any inconvenient unto God so a necessity followeth upon whatsoever reason if it be not overthrown by a greater Now the question is onely of the Incarnation and of the things which we believe of the assumed manhood Let us now suppose that the incarnation of God had never been nor these things which we speak of that man and let us hold this sure that man was not made unto blessedness which he could not have in this life nor could any man attain it but by remission of sin nor could any man pass thorow this life without sin and such other things the faith of which is necessary unto salvation And here we finde that the remission of mans sin is necessary that he may attain unto salvation as we all do hold Cap. 11. Then let us try by what way God forgiveth men their sins and to this end see first what is sin and to satisfie for sin if Angels and men had continually given unto God what they owe him they had never sinned therefore to sin is no other thing but not to render what is due unto God Now the will of all reasonable creatures should be subject to the will of God this is the duty or debt which Angels and men owe unto God and if he do this he sinneth not and whosoever doth it not he sinneth This is righteousness or uprightness of will which maketh righteous or upright in heart or will this is the onely and all the honor which we owe unto God and which God requireth of us for only such a will doth works acceptable unto God when he can do and when he cannot do onely the will doth please God by it self because without it no work pleaseth God he who giveth not his dutiful honor unto God taketh from God what belongeth unto him and he dishonoreth God and this is to sin and so long as he rendereth not what he hath taken away he is under guiltiness nor is it sufficient to render what is taken away but for the wrong he hath done he must render more then he hath taken away This is also to be marked that when one rendereth what he hath unjustly robbed he should give what could not have been required of him if he had not robbed after this maner should every one which sinneth render honor unto God and this is satisfaction which every sinner should do unto God Cap. 12. Now let
manners the power of calling a Councel returns unto the Cardinals which is the most ready remedie in such a necessity especially seing the authority of the Emperour and of the most Christian King and the consent of the Clergie of Italy and Germany doe all concurre in one and it is according to the practise and Acts of the Councels at Constance and Basile Pope Pius V. caused Thomas Manricus revise and gheld or mangle that book as may bee seen in Biblioth Possevini 9. The Waldenses have been often mentioned and their doctrin hath The Confession and a supplication of the VValdenses been related from the report of others now in the year 1508. these of Bohem being accused before their King Vladislaus and fearing a persecution sent unto him the Confession of their faith with an apologeticall supplication Because I have seen this Confession in Fasciculo rerum expetendarum fugiendar only and so it is not common I think good to insert it heer Most glorious King and our most gracious Lord Wee afflicted men and humbly subject unto your Majesty and falsly cloathed with a contemptible name doe first declare our humble request and also our earnest desire of your long health with the increase of every good thing and freedom from every evill in your happie Empire even at it is our duty to wish unto your Highnesse Wee declare unto your Excellencie that heertofore your Grace's Write is come unto us not by common rumor only but by actuall deed also into many of our hands in which Wrire by the accusation of our enemies which have unjustly given forth their Sentence of wicked judgement against us wee understand that wee ar called wicked and ungodly men seducers of ignorant people and through the craft of the Devill more noisom than the false nation of Turks ..... Wherefore wee most humbly pray that your pietie would patiently heare us for the justice of God and for his mercies sake which wee wish continually that God would give unto you and what wee shall now write you may wirhout doubt think that every point thereof comes from the sincerity of our heart for what wee believe in our heart before God that doe wee in this manner professe with our mouth First wee with a believing mind have received this in which now for some space wee having continued doe intend constantly to persevere with a stable mind and free intention to wit All the truth of faith revealed by the Holy Ghost and then by the H. Ghost layd up in the Scriptures and briefly summed up in the Creed of the Apostls and also really keept by the primitive Church and confirmed by signes miracles sinceer teaching and martyredom and lastly diligently explained by the Nicene Councel by the Bishop Athanasius and many Teachers against hereticks this faith wee confesse to be necessary even in this age for the salvation of our souls So lively faith is the universal fundation of mens salvation which faith is by the gift of the Holy Ghost bestowed principally and by the merite of Christs grace is ministerially preached in the Church by the voice of the Gospel and word of truth and is exemplarly confirmed by the Holy Sacraments We believe and confesse constantly while we live by the same fountain of faith that the authour of faith and giver of Salvation is God almighty one in the substance of Godhead but three in Persons the Father Sonne Holy Ghost one God blest for ever By this faith wee believe of God the Father wee believe God the Father and in God the Father We believe of God the Father that he begetteth his only Son eternally whom of his mercy he hath given unto the World for redemption salvation by whose merite the only Father worketh salvation according to the purpose of his own election By the same faith wee believe God the Father when we doe acquiesce upon his testimony which came down from heaven concerning his beloved Sonne This said he is my beloved Sonne hear him Which also the blessed and ever unviolate Virgin Mary said with a suitable mind VVhatsoever said she my Sonne shall say unto you doe it With the lyke faith wee say also that his commandements are faithfull and true and of God that who ever of ripe age living in faith shall forsake these can no way attain salvation through Christ Wee believe in God the Father when wee knowing that he is the almighty maker of heaven and earth love him with our heart and really keep his commandements according to our knowledge and power The Catholick faith which wee have once received from God maketh us believe of Christ believe Christ our Lord and in Christ Wee believe and professe of Christ the eternall wisdom that he is the true and only God equall in Godhead with the Father and Holy Ghost in power wisdom and that he is eternall life proceeding from the Father by perpetuall generation by whom he made the world Who to fulfill the promise made unto the Fathers came personally from the high heavens for the salvation of the Nations was inclosed in the wombe of the Virgine in the fulness of time seen on earth cruelly racked on the cross when Pilate was President of Judea and with his holy blood gave up the ghost when he was taken off the cross he was layd in a rock ye grave and on the third day was raysed from sweet sliep and lastly on the fourtieth day being taken up in a cleare cloud we believe that he reigneth at the right hand of the Father to wit in a most honorable place and most worthy unto him that all the desires of our heart and all the confidence of our hope may be lifted unto that glory prepared by his blood which sitting on the throne of grace pleadeth as a faith full Advocate for them who shall enioy the inheritance of glorie He leaveth not his Church for which he offered him self unto death destitute of grace vertue and aid by his free gift which Church he preserved diligently in the dayes of his flesh unto him every knee of things that live in heaven on earth and under the earth is so subject that they should worship and reverence the Sonne with the same glorie honour and majesty as God the Father and confesse with their toungs that he sits in his glorie and seat of the majesty of his Father Nor shall he at an time descend untill al contrary Nations being made subject under his feet bee at last consumed with everlasting damnation Wee believe Christ Jesus when wee say that his commandements which oblidge us to believe in him trust and love him for attaining the eternall life of glory are true faith full And we believe in Christ when knowing him to be our God and Saviour wee doe imbrace all his words with full faith and loving him with perfect love are united with his true members in faith love Lastly by vertue of the same faith which we
in this question Carolstade Zuinglius and Calvin were in some partdifferent and all were against consubstantiation both Luther Osiander and these others of that sort will not observe any difference among them in their doctrine But this difference among them gave occasion unto the Papists to insulte against them as also the marriage of Luther with one Catharin à Bora which had been a Nonne Indeed many both the friends and enemies of Luther were offended his friends not simply as if they had condemned marriage but in respect of the time when all Germany almost was red with the blood shed in the wars with the bowrs and especially Saxony was lamenting with many others for the death of the good Duke and Electour Frederik And his enemies wrote bitterly yea and impudently against him alleadging among other things that within few dayes after his marriage Catharin brought forth a son which was not true But afterwards Luther was much grieved when he heard that this friends were offended and especially that his enemies took occasion to raile against his doctrine for respect to his marriage in so much that as Melanchton writes to Camerarius he had need to be conforted Light dawneth in France An. 1523. XX. The Gospel began to be openly preached in France at Gratianople in the Dolphinate by Peter Sebeuilla in the year 1523. Zuinglius wrote as in epist Oecolamp Zuin. lib. 4. exhorting him to lift up his voice lyke a trumpet and sound forth the Gospell in France invitis omnibus puppis papis Who shall not make him ready for the battel saith he the prophet saith Where the Lion roareth who will not feare When Christ thundereth by his servants which of his enemies will not be afraid yea certainly fear hath overtaken them in all their tents they are so amazed and perplexed that they know not what course to take for if they begin ro kill the flock of Christ by their deluded Princes they fear that in so doing a door be opened to fall that way upon themselves But if they attempt to resist by Scripture their consciences tell them how they are guilty in wresting it and therefore they are cold and faint Why then fall we not on these cowards when we have the only and safe enough buckler of Gods worde He will beat down Antichrist with the breath of his mouth Christ is on our side who shall be against us albeit we are but lyke the vessell of Samos yet none can break us so long as God is with us and He will be with us according to the certain promise of his word where he hath promised to be with us untill the world's end and hath commanded us to fear nothing when we shall be brought before Kings or Princes for his sake for he will give wisdom and utterance which all the adversaries shall not be able to resist Why then do we linger Victory is at hand why will we not reap it ..... thou must wrestle not only with Antichrist but whith all the world if thou will advance into heaven these only can come thither who are careless of earthly things Therefore first of all thou must deny thyself and dy dayly but thou canst not do so by thyself therefore flye to the only mercy of God and begg of him that he would direct thy waies c. At the same time in Melda about ten myls from Paris was Bishop William Brissonnet he was a lover of truth and light he passeth by the Monks and sought learned men to teach the people so from Paris he calleth Jac. Faber William Fatell Arnold Gerard red they did teach the people with chearefull liveliness But the Bishops courage was soon abaited by terrible menaces of the Sorbonists Nevertheless religion was planted in the hearts of many and by the wondrous Counsell of God from the persecution of that one Church many Churches through France were planted for both the Teachers and hearers were spread abroad On May 20. An. 1525. Pope Clement wrote unto the Parlament of Paris the King was in Spaine shewing that he understood by Letters from Aloisia the Queen mother how the seeds of wicked heresies were beginning to spread through France and they had providently and prudently chosen some men to suppresse the fighters against the old religion and he by his authority approves them that were chosen for that effect for now all men should be diligent to preserve the common salvation when the malice of Satan and the rage of his souldiers have stirred such a broile seing this madness intendeth not only to confound religion but all principality nobility lawes and order ..... It was very acceptable unto him what they had done and he exhorts them to continue with the like courage c. The King was advertised by his Sister Margarit that they had driven Ja. Faber out of Erance he wrote unto the Parliament giving him a large approbation for learning and godliness as knowing that the man was admired even by the Spaniards and Italians therefore he willeth that they surcease from all action against him untill new advertisement XXI The wars of the Bowres in Germany was a sore hinderance for Insurrection of the Bowres a time unto the Gospell for the Papists in Germany said Those are the frutes of the new doctrin and of Luthers Gospell And Aloisia in France said In Germany is nothing but confusion and no acknowledgement of a Prince And this was the colour of the Popes bitterness in that his Letter A wicked follow had teached the people as Sleidan in Commente shewes more fully that the doctrine of the Pope and of Luther is alike wicked the Pope tieth mens consciences with hard lawes and bonds and Luther hath untied the bonds but hath declined to the other extremity in giving loose reyns nor teaches by the Spirit they may well contemne the Papall Decrees because they conduce not unto salvation and to attain salvation we must eschue all manifest sin as murther adultery blasphemy we must chastize the body with fasting and simple cloaths our countenance must be sad speak little and not have dressed haire This is to beare the cross and to mortify the flesh said he And when his hearers were thus prepared They must forsake the crowd of men and being separated think often of God who he is whether he hath any care of us and would have us to continue in this religion And if he will not give us a signe nevertheless we must continue and be instant in prayer yea and sharpely chide with him as not dealing with us sufficiently for seing the Scripture promiseth that he will give what we aske he doth not righly in not giving a signe unto them which would know him He said This expostulation and wrath is very acceptable unto God because thereby he seeth the inclination fervour of our mind and without doubt when he is entreated this way he will declare himself by some sensible signe and
was unexpected and calming herself a litle she said Wee will think how to remedy these evils in the best and quiet way The same day report was brought that a Minister had preached publickly in the Church of Perth this did provoke her yet more and calling the Lord Ruthuen Provost of the town She commandeth him to go and suppresse these of the new Religion He answered that he would make their bodies and goods subject but he had no power over their consciences She was more eommoved and vowed that she would make him and them repent of their stoutness When the day appointed for appearing of the Ministers drew neer the Professours went with them from all parts of the country in Anguise and Merns such was their zeal that scarcely any man abode at home all crying that they would go and give confession of their faith with their Ministers So many came before the day that the Regent was agast albeit they came without weapons Then She calleth for John Erskin of Dun and employeth him to dismisse that needless multitude and promiseth to do nothing against any of that sect Nevertheless in the Counsell all the Ministers were condemned and outlawed which had not answered John erskin seeing how none can trust her promises did hasten unto the Gentlemen at Perth from Strathiern Anguise Merns not as yet being severed and excused himself of the advice he had given Then they understood certainly that no favour was to be expected from the Regent VVhill they are in perplexity John knox newly being returned into the country comes to Perth and in a Sermon takes occasion to speak against the worship of images and exhorted the people unto constancy After Sermon this was May 11. some people abode in the church and then a priest not so much for devotion as for to try men's affection would say Masse he openeth a glorious case standing by the high altar wherin were many brave pictures A young man said This is intolerable the word of God condemnes it as idolatrie and wee stand and see it used in despite The priest gives the young man a blow the young man goeth and finding aston casts it at the priest and therewith breakes one of the images whereupon a stur is raised some fall upon the priest and others unto the images so that on a sudden all was pulled down that had any mark of idolatry Upon this noise in the church the people of the town gather in great numbers and run into the cloisters of the Dominicans Franciscans and Carthusians where they saw by experience that these were not poor men as they had professed the plunder was left to poor people the richer sort abstaining from any part of it they demolished these glorious edifices with such speed that within two dayes all the stones were removed They of Couper in Fife hearing of this did the like in their town and defaced all the instruments of idolatry which the Curate took so heavily that the night following he put violent hands in himself When this was reported unto the Regent She dispatches Letters to the Duke and others Earls of Argile and Athol willing them to come unto her with speed and she calleth for the French souldiers entending to surprise Perth unaworse and vowed to destroy man woman and child and turne the town into dust and salt it with salt as she was stirred up by the Prelats and priests crying in her ears Foreward foreward upon these hereticks and once rid the kingdom of them When they of Perth had intelligence hereof they assemblâ— to publick prayers and resolue to send a Supplication in this manner To the Queens Maiesty regent all humble obedience and duty premised As heertofore with ieopardy of our lifes and yet with willing hearts a supplication unto the Q. Regent wee have served the Authority of Scotland and your Majesty now Regent in this realm in service to our bodies dangerous and painfull So now with most dolorous mindes wee are constrained by uniust tyranny purposed against us To declare unto your Majesty that excep this cruelty be stayd by your wisdom wee shall be compelled to take the sword of just defense against all that shall persue us for the matter of Religion and for our conscience sake which ought not nor may bee subiect to mortall creatures further than by Gods word man is able to prove that he hath power to command us Wee signify more over unto your Ma. that if by rigour wee be compelled to seek the extream defense that wee will not only notify our innocency and petition to the King of France to our Mistress and to her Husband but also to the Princes and Counsell of every Christian Realm Declaring unto them that this cruell unjust and most tyrannicall murder intended against Towns and Multitudes was and is the only cause of our revolt from our accustomed obedience which in Gods presence wee faithfully promise to our Soverain Mistresse to her Husband and unto your Majesty Regent Provided that our consciences may live in that peace and liberty which Christ Jesus hath purchased unto us by his blood and that wee may have his word truly preached and holy Sacraments rightly administred unto us without which wee firmly purpose never to be subject to mortall man For better wee think to expose our bodies to a thousand deaths than to hazard our souls to perpetuall damnation by denying Christ Jesus and his manifast verity which thing not only do they who commit open idolatry but also such as seeing their brethren persued for the cause of Religion and having sufficient means to confort and assist them do nevertheless withdraw from them their comfortable support Wee would not your Ma. should be deceived by the false persuasions of these cruell beasts the Church-men who affirm that your Ma. needeth not greatly to regard the losse of us who professe Christ Jesus in this realme If as God forbid yee give eare to their pestilent counsell and so use against us this extremity intended it is to be feared that neither yee nor your Posterity shall at any time after this find that obedience and faithfull service within this realme which at all time yee have found in us Wee declare our judgements freely as true and faithfull subjects God move your Princely heart favourably to interpret our faithfull meaning Further advertising your Ma. that the self samething together with all things that wee have done or yet intend to do wee will notify by our letters to the King of France Asking you in the name of the Eternall God and as your Ma. tenders the peace and quietnes of this realme That yee inuade us not with any violence untill wee receive answer from our Mistress and her Husband and from their advised Counsell there And thus wee commit your Majesty to the protection of the Omnipotent From Santiohnstoun May 22. 1559 and it was subscribed thus your Majesties obedient subiects in all things not repugnant to
Lions at Roan Diep Meausia Orleans and other parts within one month 30000 Thuan Li. ciâ— and in that year above 100000 Protestants were massacred Th. Rogers in the preface of The Catholick doctrine Not only were the Protestants murdered that way but many others for privat malice or avarice of the executioners Some of the Governors refused to obey that command as Claudius Count de Tende when he had read it said He would obey the former edict but he doubted that this other was only coloured with the Kings name Therefore at the Kings command he was poisoned at Avenion within few dayes Mons Sautheram Governor of Auvergne refused saying He was the Kings Lieutenant for execution of justice and not to be a hang-man Additions to the 10 book of French Commen Great mirth and processions were at Rome when the Pope heard of those massacres By the Kings commande horsemen were dispatched into all parts that no Governor be absent from his charge and to watche and warde diligently and to search narrowly all the assemblies of the Reformed and to punish them without exception In all parts of the realm they were apprehended who keept their houses upon trust of the Kings protection many were murdered and all almost were robbed as if they had been vanquish'd enemies so that nothing seemed to remain unto them but utter confusion On the 10 day of September Charles sent for the Prince of Condee and willed him to choose one of three either Masse or death or perpetual prison He answered He would never choose the first and he left the other two unto the Kings pleasure Thuan. lib. 53. Before he obtained liberty he was induced to subscribe that abjuration whereof a copy is in the 10 Book of the French Comment So did Henry King of Navarsway with the times These two easily without petitioning received pardon from Pope Gregory XIII by intercession of King Charles In the dayes of the late Queen of Navar had been an assembly in Bearn and by free consent of the States the Masse was discharged throughout all that realm but then in the year 1572 October 15 king Henry published a contrary edict forbidding the Reformed Religion and he sent Mons Grammount granting leave unto the Reformed to sell their lands within a year and then remove or to conform themselves The people were not moved by these Letters and said These letters were extorted from the king in his captivity Thuan-ibi Nevertheless those examples moved many who were thought to love the Religion to profess the contrary The cities Rochell Montauban Sanser Anduz and other towns in Vivaretz and Sevenatz continued constant but it seemed unto many of themselves great folly joyned with madness after so great overthrow of all the Nobility and so many others to think upon any defence when scarce any Noble man durst owne the Religion and not a few said It is not lawfull that subjects should bear arms against their king albeit he be wicked as it had appeared by the success â—n a word all of them were uncertain what to do and inevitable destruction seemed to be brought on the Church in France the chief men were gone they had no help from Germany nor England as before yet the helping hand of God appeared in due time French Comment lib. 11. The king sent Noble men unto those Cities commanding them to receive garrisons and a Lieutenant They were all perplexed on both sides death seemed to be at hand they were resolved to yeeld but fear made theâ— to delay The citizens of Castre received a garrison upon trust of the kings promise they were all put to the edge of the sword with no less cruelty then others before Rochell was ready to have given obedience but when they were informed of that false cruelty or cruell deceit they refused to render and so began the fourth warrs in France with the seege of Rochell and other parts were invaded with hudge violence It was the Divine providence that the Nobility failing he alone might be known the author of the work The particulars are described in the book last mentioned and would go beyond my purpose to repeat them I will only touch the seege of Rochell and the end of those warres The seege continued seven months in it two things are very remarkable first notwithstanding all the Ordinance and battering picces that were discharged against them to the number of 6000. shot only 25. Rochellers were slain and how many of the beseegers were slain it is uncertain but it may be coniectured that 132. Commanders were killed of whom the chief was Claude Duke d' Aumale uncle of the Duke of Guise March 3. 1573. The greatest assaults were seven The other remarkable thing is the poorest sort of the town began to want bread and a new sort of supply was furnished unto them to wit every day in the river they had plenty of fishes Surdones which they had never seen before and the same day that the seege was raised those wereseen no more So both rich and poor had plenty within and the Kings Army without was grieved with famine Wherefore Charles sent word unto his Brother Henry commanding him either to take-in the town instantly if it be possible or to leave it in Aprile He continued two months longer untill word was brought that he was chosen king of Poland In the mean while Sanserre suffered a hard seege that parents did eat their own little ones A general peace was proclamed and liberty of Religion was granted in July An. 1573. Thuan. Lib. 54. The edict of pacification was conceived in generall terms without naming any city those of Nismes and Languedoc took exception at that thereupon all the Protestant towns wrote unto the Duke of Aniow giving him thanks for the peace and beseeching him to procure unto them leave to assemble in a fit place to the end they may know the particulares of the pacification in convenient time and that he would grant them his Letters patent for their assurance Then many conveened from all parts of the realm as the time would suffer and so they provided for themselves Fre. Commen Lib. 12. The next year Charles died in that book it is written of his death thus Certain it is that he died of a bloody flixe and it is reported for truth by the greater part that the blood is hued out of sundry parts of his body and in his bed he could have litle rest but horribly blasphemed the name of God which he was wont to do even from his childhood Thuan Lib. 57. witnesseth of his unrest and affrighments in the night and that heendeavoured to setle it by musick And because it was suspected that he had been poisoned to the end he might vomit the blood with the more ease he was bolstered up with pillowes that his feet lay higher then his head Another hath comprised the cause and manner of his death in those verses Naribus ore oculis atque auribus