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
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
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
but ye may see that Oswald did not worship the wooden Cross and that no such Cross is to be adored but that he set his mind on the suffering of Christ by which Cross or Suffering he did believe to be saved In the same Chapter he saith The Apostle saith not in vain Death reigned from Adam to Moses even over them which had not sinned after the similitude of Adam's transgression who is the figure of him who was to come This figure of him who was to come I do so understand as the first Adam was the cause of our death even unto us who did not eat of the forbidden Tree so is Christ the cause of eternal life As the Tree of the knowledge of good and evil through its own nature had not death so the Tree whereby eternal life is granted unto us hath not this vertue of it self but of his vertue who although he was infirm for us liveth by the power of God which power can never and in no respect be resisted This is against the hymns of the Cross and the resistibility of God's grace In Cap. 17. he sheweth that the Romans had then candles and lamps of Wax and what signification they gave unto them he had not seen them before neither is there any record of them before that time and then saith By every thing should we bring Christ unto our mind as Augustine writeth to Januarius but foolish men who will not be amended should not think that these candles are to be adored because by them some similitude of Divine mysteries is figured seeing from every creature we may bring a similitude Doth he not here condemn all the devised rites of men Lib. 2. cap. 5. he speaketh against the keeping of Lent and denieth that the Authour thereof can be shewed And Cap. 25. The Office of a Bishop and a Priest is almost the same but because they differ in name and honour they are distinguished by variety of slippers or pantofles He hath many such rites and the meaning of them as seemeth by way of derision Lib. 3. Cap. 24. Christ took bread and also the cup whereof Cyprian saith to Caecilius We find that we observe not what Christ hath commanded unless we do also the same things which the Lord did and so mixing the cup we depart not from the Divine instruction Although he Cyprian hath concluded this of mixing the wine and water yet he may understand that it is to be done of the whole institution wherein consisteth the command of the Lord and of his Apostles So saith he and so do the Reformed Churches practice but the Roman Church doth not so Afterward Amalarius became Bishop of Trevers and was sent by Charls the Great unto the Emperour Michael and as Trithemius writeth from the Records of Trevers by his wonderfull industry and eloquence he did establish peace and amity between the two Emperours He died An. 813. 11. In the last part of this Century arose the great men in the service of Romish forgeries the Pope to wit Johannis Diaconus surnamed Digitorum and Riculph Bishop of Mentz John did forge the Bull of Constantine's donation wherein he would perswade the world that Constantine had given unto Bishop Sylvester and his Successours for ever the City of Rome with other Cities and parts of Italy Io. Bodin de Repub. lib. 1. cap. 9. ex Actis Vatica The falshood of this feigned donation was known unto the World by every History but at that time who did dare to controle it The Bishops and Clergy thought that it was for their advantage and there was no established Prince in Italy yet under pretence thereof the Pope did inlarge their power even although many did convince that donation of falshood Then Hincmar Bishop of Rhemes in his book against the Bishop of Laudun testifieth that Riculph in the daies of Charls the Great gathered together some forged Epistles of the old Bishops of Rome and brought them from Spain into France and binding them with the foresaid Donation gave them forth in the name of Isidore Of the authority of these Epistles Gratian hath written Dist 20. cap. de libellis there is an Epistle of Pope Leo the IV. directed unto the Bishops of Britan In the Epistle Leo taketh all the authority from the decretal Epistles and other Writs of Popes except Sylvester Siricius Innocentius Zosimus Coelestine Leo Hilarius Gelasius Ormisda and Gregory These saith he are all and only by whom the Bishops do judge and by whom the Bishops and Clergy are judged if any doubt cannot be determined by them nor by Augustine Jerom Isidore and other holy Doctours it should be brought unto the Apostolical See But all others that were before these with one dash he contemneth that is he renounceth all the writings of the Bishops of Rome who lived the first 300. years as suppositions The Authour of Catal. test ver lib. 8. is very large in describing the usurpations and many policies of the Popes for inlarging their power and incroaching upon Bishops in several Nations as also their infinite rites that were then devised 12. In the daies of Dagobert King of France Rudbert was Bishop of Some Provinces in Germany and Hungary receive the faith Worms a singular good man and very learned and Theoto was Duke of Bavaria an Heathen yet hearing of the good fame of Rudbert he sent and intreated him to come into his Country The good man went and was received by the Duke in Ratisbon with great liking and did teach him the Christian religion and then did inform others both noble and ignoble all along the Danube thence he went unto Vualarium and Juvavia where the Christian faith had been taught long before there were some Churches but were decayed as Rudbert understood by report therefore he sought leave from Theoto to go thither to reform these parts so finding many people willing to be informed he returned into Worms and brought other twelve Teachers into these places with him and having established Churches did return in his old age and died in Worms At the same time Samo Duke of Slavi an Heathen did kill several Merchants coming from France for to trade in his land and took their goods therefore Dagobert sent an Army against Samo and brought him into subjection Not long thereafter the Hunni did oppress that land and their Duke Boruth sent for aid unto the Bavarians who did overthrow the Huns and for keeping the Slavi under better obedience of the King they would have hostages Boruth granted to give his son Cacatius and his brothers son Chetumar and did desire to have them informed in the Christian faith When Boruth died Dagobert sent back Cacatius being now a Christian and after three years he dying Pipin sent Chetumar who was diligent to have Preachers and to instruct the people in the faith he did invite Virgilius Bishop of Juvavien who would not go but sent Modestus Wato Regimbert Latinus Gontharius Presbyters and
another reason the opinions of Haymo are different from that Exegesis I will name but one Haymo on the Revel lib. 1. near the end saith The Pillars of the Temple are not only they who are more perfect as Paul saith Peter and James and John which seemed to be Pillars c. Here Haymo not only calleth these three more perfect but Pillars also which is more then Paul saith but this Exegesis speaks not so much of them for on Gal. 2. at these words which seemed to be something or as we have Who were of reputation it is written there They seemed unto themselves to be something for they did seem to have learning and vertue of themselves but they neither had learning nor vertue of themselves nor of their own merits and therefore although they did seem unto the people to be something they were nothing He who writes so liberally of the three Apostles would not probably have written so sparingly of them in the other place and so the Authour of the Exegesis but by Remigius Bishop of Lions and is contrary to the present Church of Rome in many particulars following would not have called Peter the head of the Church Who then is the Authour of that Exegesis The above-named Remigius Bishop of Lions as Bishop Usher proveth loc cit and we may find that his doctrine in that Exegesis doth accord with that which we have heard he did maintain concerning election free-will c. as appears by these passages On Rom. 5. he saith As by Adam sin and death did enter so by Christ came justification and eternal life therefore the Apostle saith We are reconciled unto God because as by one man sin entred into the World that is into the universality of mankind except Christ which is from above and by sin death came so death both of body and soul hath gone over all men even as on the first man in whom all have sinned So by our Lord Jesus Christ justification hath entred and by justification life eternal ... for in him all men have sinned which were in his loins as Levi was in the loins of his father when he paied tithes And he saith congruously that sin entred first and then death by sin because so soon as he did sin he became mortal as the Lord had foretold saying In whatsoever day thou shalt eat thereof thou shalt die the death He did sin by coveting and eating and he was made mortal in sinning Amongst other things observe here that Remigius makes no exception of sin in the universality of mankind but only of Christ and therefore the Virgin Mary is not excepted and after the same manner do all the Ancients speak in this point On Cap. 9. What man can declare why the Almighty God did chuse Jacob before he was born and rejected Esau when neither the one nor the other could do any good or ill except that on him that is on Jacob he would bestow his grace and mercy and on Esau he would fullfill his just judgment .... therefore as it was not the purpose of God and his predestination according to election of the good merit of Jacob so the election of the Gentiles was not according to the election of merits but according to the free grace and predestination of God therefore for what cause Jacob was chosen without good works and Esau was hated without ill works it is only known unto God who knows all things before they be and whose judgment is alwaies just ..... He said unto Moses I will have mercy on whom ... This is the order On whom I will have mercy by calling him unto my faith I will have mercy by giving him my faith that he may beleeve in me and I will shew compassion on him that he may live righteously and be mercifull and persevere in good works according to which he shall receive the reward Therefore not of him who willeth understand is the will nor of him who runneth is the race but of God shewing mercy is mercy that he giveth unto man to will good to do and to persevere The only good will is not sufficient unless also the mercy of God prevene him unto this end to give unto him to will what is good and to perfect the same good as the Psalmist saith His mercy shall prevene me and his mercy shall follow me But haply one will say Why are the Elect rewarded or what reward have they deserved if both the good will and the perfecting of the good work be given unto them of God I answer therefore are the Elect worthy of remuneration because so soon as they do perceive that they are prevened by the grace of God they do labour with all their indeavours to obey his will For the Scripture saith to Pharao The Scripture speaketh not by it self but another by it as here God speaketh These last words I have marked against them which say The Scriptures is dumb and dead At these words Hath not the Potter power ... he saith So the Almighty God the Potter of mankind hath power out of the mass of perdition and sin that is out of the mass of mankind to make one vessel unto honour that is to create one for this end that he may be honoured in him and that he honour him by calling him unto his faith and by saving him unto life and another unto dis-honour that is in his just judgment to destroy the Reprobates because of their wickedness for of a corrupt mass all the vessels are corrupt but if the Potter by the Engine of his Art will purifie some of them from the fault of the mass by baking it in the fire may he not be magnified in those And that he suffereth some unpurified he is not to be blamed because he continueth in his power for the mass is his On Cap. 11. at these words I have left 7000 ... saith he neither saith he Are left unto me but I have left and reserved unto my self 7000 men which when others became Idolaters have not bowed ....... And it is to be considered because according to the election of God's grace that is according to the gift of Predestination the remnant is saved not according to the merit of their works wherefore he saith in the Epistle unto the Ephes As he hath chosen us before the foundation of the World in him i. e. in Christ that we should be holy and unblamable And if of grace they are saved who beleeve amongst the Jews not now was it of the works of the Law by which they thought to be justified who continue in infidelity else grace were not grace that is if they were saved otherwise which cannot be but by the grace of God or else grace it self were not grace but a merit ..... But the election hath obtained it that is they who were chosen out of that multitude whom before he called a remnant now he calleth election and as before circumcision is taken for the
of his God-head and He is the bread of life not of this natural but of that unchangeable life which fails not by death And who beleeveth in that bread shall not suffer hunger by hearing the Word of God nor suffer spiritual thirst because he hath the water of Baptism and sanctification of the Spirit ... And shewing that faith in Christ is not a common thing but a gift of God and given by the Father to the upright in heart he saith Whomsoever the Father gives unto me he shall come unto me that is they shall beleeve in me whom my Father gives unto me .... And I will not cast him out which comes unto me that is I will not lose him but I will save and I will refresh him with much diligence for I came from Heaven to do no other thing but the will of my Father And near the end of that Chapter he saith When ye hear that his Disciples went away do not think it of his true Disciples but of them who did follow in the order of Disciples and seemed to have the form of Disciples while they were taught by him for there were some among his Disciples who being compared with the other multitude were called his Disciples for they abode longer time then the multitude but being compared with others which were true Disciples they were not to be considered because they beleeved him but for a time and as I might say with a cold heat .... The flesh profiteth nothing ... the flesh that is to expound these words carnally profiteth not but are the occasion of scandal So then they who understood carnally the things spoken by Christ were offended Therefore he addeth The words I speak are spirit that is are spiritual and life having no fleshly thing and bringing eternal life Shewing that it is the excellency of the God-head to reveal these hid things he saith There be some among you who beleeve not when he saith Some he excepteth the Disciples On Cap. 10. He sheweth the sure tokens of a good Shepheard and of a Wolf ... and first of the pernicious Shepheard saying He entreth not by the dore that is by the Scriptures for he useth not the Scriptures and Prophets as witnesses for certainly the Scriptures are the dore by which we are brought unto God and these suffer not Wolves to enter for they forbid Hereticks that we may be secure and they give a reason of every thing therefore he is a theef who entreth not into the fold by the Scriptures and so is found by them .... Because the Scriptures are understood and opened by the Holy Spirit they do shew Christ unto us the Porter is justly expounded the Holy Spirit by whom as the Spirit of wisdom ann knowledge the Scriptures are opened and by them the Lord entreth to have a care of us and by them the Shepheard is known And the Sheep hear the voice of the Shepheard for because they had often called him a deceiver and they would through incredulity confirm this saying Doth any of the rulers beleeve in him Christ shews that they should not think him a deceiver though none of those beleeved in him but rather they should be cast out of the sheep-fold for saith he if I come in by the dore it is clear that I am the true Shepheard and ye which beleeve not in me seem not to be sheep On Cap. 12. speaking of the word Osanna he saith Out of these Texts any man may understand that the Scripture attributes salvation unto God only On Cap. 20. Though many signs of his resurrection were given yet these only are written and that not for ostentation or that the glory of the only begotten may be shewed but that ye may beleeve saith he What is the gain who reapeth it not Christ for what gain hath he that we beleeve But it redounds unto us for he saith That ye beleeving might have life through his name On Rom. 1. What righteousness can we have who are defiled with abomination and filthy deeds but God hath justified us not by our works but by faith On Cap. 3. If the Law had power to justifie what need had we of Christ If thou wilt say By what law is this glorying excluded is it by works seeing the Law commandeth He who doth these things shall live by them for these things did the Law of Moses command He saith Not but by the Law of faith which gives righteousness by grace and not by works You see how he calleth faith a law because this name was in such veneration amongst the Jews On Cap. 6. He calleth life grace and not a reward as if he had said Ye do not receive the reward of works but by grace are all these things given unto you through Christ which worketh and doth them all On Cap. 10. The righteousness of God is by faith which requires nothing glorious or grievous of us but all our hopes is on the grace of God On Cap. 11. If of works then no more of grace or else work were no more work if we be made acceptable unto God through works grace were superfluous but if grace be superfluous then must works also be taken away for where grace is working is not requisite and where working is no grace is required What then .... When he hath shewed what grace is and that it is the gift of God without the works of men he asserteth that the Israelites have not attained justification though they sought it because they sought it not rightly and they thought to have righteousness by works which could not be But saith he the election that is they which are chosen have attained it and by this word election he shews that the excellency of things to come and all other things are bestowed on men by the gift of God On Cap. 13 He the Apostle teacheth that all men whether a Priest or Monk or an Apostle should be subject unto Princes On Cap. 16. The Apostle teacheth that dissensions and scandals that is heresies are brought in by them which bring any doctrine besides the doctrine of the Apostles On 1 Cor. 3. Miracles are done very often for the profit of others and therefore are they done sometimes even by unworthy men Cap. 14. Signs are for unbeleevers for beleevers have no need of them seeing they do already beleeve ... but prophecies are profitable both to beleevers and unbeleevers ...... Behold how by degrees he proveth plainly that he who speaks with his tongue only and understands not doth the less good even to himself and this was the meaning of Basilius on this place ..... What then is more to be sought of God that we may pray in the Spirit that is with grace and with the mind that is with meditation to conceive what we should pray On 2 Cor. 4. That the excellency may be of the power of God and not of us that it may be clear saith the Apostle that the excellency of the
seen that his grace to save a man agreeth with free-will so that grace alone can save a man though his free-will can do nothing as in Infants and in them which have not understanding for grace doth continually help natural free-will which without grace can do nothing unto salvation by giving unto the will righteousness which it may keep by free-will and albeit he give it not unto all men because he sheweth mercy on whom he willeth and whom he willeth he hardneth yet he giveth it unto none for any preceeding merit because who hath given unto God and it shall be repayed unto him But if the will keep by free-will what it hath received it attaineth either increase of received righteousness or power according to good will or some reward All these things are the fruit of the first grace even grace for grace and therefore it is all to be imputed unto grace because it is neither of him which willeth that he willeth nor of him which runneth that he runneth but of God which sheweth mercy And therefore except God onely it is said unto all others What hast thou that thou hast not received why gloriest thou as if thou hadst not received So I have translated that Chapter word by word one may quarrel that I have translated attaineth for meretur but I have done so according to the use of the word as I have marked in other places and because it so agreeth with the words following All these things are the fruits of grace even grace for grace In the next Chapter Anselm saith As none hath righteousness but by preveening grace so none keepeth it but by following grace for howbeit it be kept by free-will yet it is not so much to be imputed unto free-will as unto grace when righteousness is kept because free-will hath and keepeth it not but by grace preveening and following Lastly seeing all things are according as God disposeth whatsoever a man hath that helpeth free-will to accept or keep his righteousness whereof I speak it is to be imputed unto his grace In these particulars then the former testimonies are according to the minde of Anselm As for that testimony concerning the sacrifice of Christ he hath a Treatise De Sacramento altaris wherein he speaketh much of the change of the bread and seemeth to be puzzled in reconciling the sentence of Pope Nicolaus II. with the ancient Fathers but in c. 12. he speaketh of the maner how the things of the Sacrament are to be judged thus seeing the things of the Sacrament are so we should think of the things as they are spiritual things in a spiritual maner and when we receive the flesh of Jesus from the altar we should be solicitous that in our thoughts we rest not on the flesh and be not quickned by the Spirit for if we be not quickned by the Spirit the flesh profiteth nothing for if in our thought we rest on the flesh of our Saviour we not onely shall not be quickned by the Spirit but neither can we understand how the flesh of Christ a man can be eaten by man but as those which were hard in heart understood it unto whom the speech of Christ seemed hard and they went back for they understood it carnally for they thought he would cut off pieces of his flesh and give them to eat therefore we should think of that body of the Lord spiritually and in a divine maner and discern it humbly that is we should think it diverse from all other food and eat the spiritual flesh of Christ in a spiritual maner that is it is received in a Sacrament of his true flesh on the altar And again we should think that the very flesh which was crucified and buried is not also torn in the Sacrament nor broken nor devoured after the maner of common flesh but under the similitude of bread to be broken and offered and never consumed for it is not after a wicked maner killed by us but holily sacrificed and thus do we set forth Christ's death till he come again For we do now this humbly upon earth what he as the Son doth for us in heaven where he as our Advocate interceedeth with the Father for us To interceed for us is to present for us in some maner before God the Father the flesh which he took for us and of us Therefore we do sacrifice the body of Christ when by certain piety of faith we believe it to be certain and do sanctifie it and we do hold fast this faith unto his honor by whom he who sanctifieth and they who are sanctified are all one For the death of Christ needeth not to be done again because when it is once done it is sufficient to everlasting salvation Ambrose saith Christ hath died once and was made an oblation for our sins what do we then do we not offer every day yes we do offer but in remembrance of his death and there is but one sacrifice and not many How one and not many because Christ was offered but once and this sacrifice is the example thereof it is the same and the same continually therefore it is but one sacrifice else because he is offered in many places there be many Christs no no but one Christ every where here he is full and there he is full for as what is offered every where is one body and not many bodies so it is but one sacrifice but the Priest is he who offered the sacrifice which cleanseth us and we now offer the same sacrifice which being offered then cannot be consumed What we do now is done in remembrance of that which was done as he saith Do this in remembrance of me we offer not another sacrifice but the same continually or rather we do this in remembrance of that sacrifice and unto him we do vow and render our selves and his gifts in us and on the solemn feasts and on certain days we do dedicate and consecrate the remembrance of his benefices lest time bring upon us ungrate oblivion thereof What was Anselm's judgement in the doctrine of justification appeareth by an Admonition pro moribundo Order for demanding the sick where he ordereth the Priest to ask the dying man Brother art thou glad to die in the faith of Christ Ans Yea Brother Hast thou a purpose to amend thy life if God will give thee space to live Ans Yea Brother Believest thou that thou canst not be saved by thy own merits or any other way but by the death of Christ Yea. Givest thou him thanks for the same with all thy heart Yea. Then go on and so long as thou livest give him thanks and hide thy self in his death role thy self on it and put thy trust in no other thing and if the Lord would judge thee say O Lord I put the death of Jesus Christ betwixt thee and me and otherwise I will not contend with-thee If he say Thou hast deserved condemnation say thou I lay
the Greek Emperor and the Pope embraced him for his homage albeit neither he nor his people were conformable in Religion Naucler saith Lucius ordained That a Priest having a concubine might say Mass and others might receive a Sacrament from him if his Bishop did tolerate him He sate four years and died An. 1185. 14. URBAN III. had peace at home but in his time Saladin conquered Jerusalem by dissension of the Christian Princes there He sate one year and ten moneths 15. GREGORY IX called the VIII by Letters exhorted the Princes to send aid unto the distressed Christians in Asia and died on the 57. day 16. CLEMENS III. condescended unto the Romans concerning their Magistrates that strife had continued fifty years In his time was the greatest expedition into Asia then went the Emperor Frederick Philip King of France Richard King of England Otho Duke of Burgundy with many Bishops from Italy Flanders Denmark c. but all in vain for after the death of Frederick when they should have been supplied with victuals Clemens was busie in conquering Sicily from Tancred who had furnished them Platina He spoiled sundry Cities and when he despairing of victory turned to Church affairs he ordained That onely a Pope hath power of transporting a Bishop from one seat to another that Bishops should be in honor above Princes He sent Peter Cardinal of Capua into Poland to reform the Clergy to wit to discharge all married Priests for until that time that liberty was not taken from them The same Cardinal attempted to do the like in Bohemia but they had almost killed him An. 1196. Spalat de Rep. Eccles lib. 2. cap. 10. § 47. He went also into Denmark but the Clergy would not obey him so he did excommunicate them all Clemens sate five years 17. CELESTIN IV. gave the Romans liberty to raze Tusculo because that City in a kinde of emulation had been offensive unto Rome yet gave he the people license to abide in the suburbs Now with Tancred and then with Henry VI. he had continual wars and died An. 1198. In that Century the strange pride of the Popes was apparent and it was strongly opposed by the Emperors and manifestly manifested unto the world even by themselves one condemning another in open Councels and ye shall anon see it contradicted and bewailed by some Bishops Abbots and others CHAP. III. Of divers Countreys 1. MAny and fearful signs were seen in the beginning of this Century bloody Armies appeared in the air two Suns were seen in heaven the Stars seemed to fall as thick as rain many Comets were seen one of them was marvellous in bigness continuing in the evening the space of eighteen days and with great light A marvellous earthquake is reported to have been in the year 1117. so that Churches and Towns fell to the ground in Italy and other Nations the sea in some places overflowed 1000. paces Platin. 2. Fluentius Bishop of Florence preached that these signs did portend great miseries and that Antichrist was then reigning in the world Platina saith Paschalis was not fearful and said All these things have natural causes but he would not let Fluentius pass without a censure he conveened a Councel of 340. Bishops at Florence and made a shew of dispising him as a broacher of new opinions and enjoyned him silence Bellarmin de Ro. Pont. lib. 3. cap. 3. 3. Arnulph a singular preacher of Christian Religion in a Sermon at Rome reproved the dissolute wantonness incontinency avarice negligence and immoderate pride of the Clergy he said they should follow Christ and his Apostles in purity of life Many Nobles did reverence him as a true disciple of Christ saith Platina in Honor. II. Others write no less of him Naucler calleth him Bishop of Lions In the second Tome of Councels is a Book under his name where he complaineth of the multitude of holy days as the occasions of many vices namely incontinency he complaineth of curious singing in learning whereof much precious time was spent which might be better employed of the multitude of idle Monks and Nuns of the corrupt promotion and negligence of Prelats of the lascivious apparel in the families of Bishops of their non-residence at their Churches of the negligence of the Clergy in not perusing and observing the Acts of ancient Councels of the unchaste lives of Priests c. P. Mornay in Myster ex Chro. Hirsaug sheweth that this Arnulph said He was sent by an Angel to preach at Rome and the Angel told him that he was to glorifie God in suffering for his cause and therefore he said publikely I know that ye will kill me but wherefore because I tell you the truth and rebuke your pride covetousness and luxury I call heaven and earth to record that I have told ye what God hath commanded me but ye contemn me or rather your Creator Neither is it a marvel that ye will kill me a sinner for telling you the truth seeing if Peter would rise again and tell you of your faults ye would not spare him I am ready to die for the truth and I tell you in the name of the Lord that the Almighty God shall not spare your filthiness ye shall go into hell God is a revenger of such wickedness c. The people loved him dearly but the Clergy laid wait for him and murthered him in the night All the Clergy was defamed for his death The Pope took it ill but he revenged it not Platin. 4. Paschalis II. sent a Palle unto the Bishop of Panormitan in Sicily and craved of him an oath of fidelity both the Bishop and the King Roger was offended and said It is a new usurpation for it was never decreed in any Synod that Bishops should be tied unto the Pope by an oath Catal. test ver lib. 15. 5. Moses a Jew was baptized on the feast of Peter and Paul from that feast he would be called Peter and because Alfonso King of Spain answered for him at his baptism he was called Petrus Alfonsus in the 44. year of his age In a book against the Jews he saith All the sacrifices of the Law are fulfilled in the sacrifice of Christ once offered on the Cross after his death the Church useth no sacrifice but one of thanksgiving in bread and wine as David had prophesied when he sang Will I eat the flesh of bulls or drink the blood of goats offer unto God the sacrifice of praise where he intimateth that all sacrifices should be abolished and onely this of thanksgiving should continue There also he saith Christians have no images for adoration and as no account was made of the stones whereof the altar had been made so we make no reckoning what become of the reliques of the cross or of any image that had been set upon it Catal. test lib. 14. 6. Hildebert Bishop of Towers about the same time wrote many Epistles in one unto an Earl going a pilgrimage he condemneth pilgrimages for visiting
and to teach the people but let him teach these things that he hath learned from God and not of his own heart or the mindes of men but what the holy ghost teacheth Dist 9. cap. 6. As the truth of the old Books is to be examined by the Hebrew Books so the truth of the new craveth the rule of the Greek Language Dist 99. cap. 3. The Bishop of the first See should not be called the Prince of Priests nor the highest Priest or any such way but onely the Bishop of the first See but let not even the Bishop of Rome be called universal Dist 95. c. olim In old time he was a Bishop that was a Presbyter and ere that by instinct of the divel factions and schisms were in Religion and it was said among the people I am Apollo's and I am Cepha's the Churches were governed by the Common Counsel of the Presbyters so let Bishops know that by custom more then by truth of the Lord's dispensation they are greater then the Presbyters and that they should govern the Church in common Caus 1. qu. 1. c. Augustinus Take the word from the water and what is it but water the word is added unto the element and then it is a Sacrament whence is this vertue unto the water that it toucheth the body and washeth the heart the word doth it not because it is spoken but because it is believed for in the word it self the passing sound is one thing and the abiding vertue is another De Consecra Dist 2. c. Comperimus We have found that some when they have taken onely the portion of the holy body do abstain from the cup of the holy blood who without doubt because I know not by what superstition they are taught to be restrained should either take the whole Sacrament or be debarred from all because the division of one and the same Sacrament cannot be without great sacriledge Ca. prima quidem Till this world be finished the Lord is above and yet the truth of the Lord is also here with us for the body in which he arose must be in one place but his truth is diffused every where C. Hoc est The bread is after a maner called the body of Christ whereas indeed it is the Sacrament of his body and the offering which is by the hand of the Priest is called Christ's passion death and crucifying not in truth of the thing but in a signifying mystery Where the Gloss saith The bread i. e. the Sacrament which truly representeth the flesh of Christ is called his body but improperly that is it signifieth Ca. In Christo What do we then do we not offer every day yea but in remembrance of his death it is done in remembrance thereof what is done Ca. Quia corpus Because he was to remove his body from our eyes and carry it above the Stars it was needful that on the day of the Supper he should consecrate the Sacrament of his body and blood to the end it should be always reverenced in a mystery which was once offered in payment Many such passages are in these Decrees which differing from the doctrine of the Church of Rome now do prove that the Romish Church now is not such as it was then Pope Eugenius did approve all these Decrees and ordained that these should be read in Schools and Universities instead of all Canons and Decrees that so he might the more easily draw them all under one yoke 30. Peter Lombard Bishop of Paris at the same time followed the footsteps Some notes of Lombard's sentences of Gratian and gathered the sum of Divinity into four Books of sentences out of the writings of the Fathers but as I said of Gratians Decrees with adding mincing and changing of words and letters and suitably unto his time and these sentences were authorised as the Text in all Schools to the end none from thenceforth should search antiquity and truth any more from Fathers or Councels under no less danger then guiltiness of heresie Hear what Cor. Agrippa De vanit scient cap. 97. saith of this Scholastick Theology It is saith he of the kinde of Centaures a two-fold discipline blown up by the Sorbon of Paris with a sort of mixtion of Divine oracles and Philosophical reasonings written after a new form and far different from the ancient customs by questions and slie syllogisms without all ornament of language but otherwise full of judgement and understanding and profitable to convince hereticks It cometh to pass that the faculty of Scholastick Theology is not free from error and wickedness these cursed hypocrites and bold Sophists have brought in so many heresies which preach Christ not of good will as Paul saith but of contention so that there is more agreement among Philosophers then among these Divines who have extinguished ancient Divinity with opinions of men and new errors c. Here Barth Gravius a Printer at Lovane about the year 1565. giveth us some light In his Epistle before his Edition of these Sentences he telleth that he had a purpose to reduce all the testimonies unto the first fountains in sincerity but to his great admiration he was informed by the Masters there it could not be so because albeit in other Editions innumerable places were corrected yet many errors as yet were remaining and these not little ones and not a few things as in the Edition at Paris were changed not according to the truth of the old books but in conjecture yea and the old words were corrupted oft times through an immoderate desire of amending and in not a few places the worse was put for the better and saith he this may not be dissembled that the genuine reading of the Master in quoting the testimonies of the ancient writers is very oft changed into the truth of its original especially no old Copy witnessing that he had left it so written for the Master was not so solicitous to repeat all their places wholly but thought it sufficient to propound the matter briefly and leave out many lines in the middle and therefore it were not according to his minde to fill up what he hath omitted yea they have found by sure arguments that he had transcribed many things not from the very fountains but from Hugo Victorian and especially out of the Glossa Ordinaria where these passages are not found in a continued context as in their own Authors but maimedly and sometimes but in broken pieces as it were out of sundry Books and Chapters and mixed together as in a hotchpotch and so if any thing be corrupt in the Master it must not be reduced unto the first fountains but rather unto the Books of the Glossa because it was last taken thence And also he was sometimes deceived in reading it wrong possibly and lead into error in which case to amend him according to the square of his Author were most absurd and madness they said also that in quoting the Authors he
had the upper hand and when the Soldiers asked the Abbot of Cistertian what they should do because they knew not who were Hereticks and who were not he answered Kill all God knoweth who are his So they spare neither age nor sex Caesar Hist lib. 5. cap. 21. Many hundreds were burnt many were hanged and many thousands were slain in other places I. Thuan. ad An. 1550 In a word they prevailed so that Raymund was robbed of all his lands almost and went to Rome An. 1215. and promised obedience unto the Church if the Pope would cause his lands to be restored Innocentius answered The expedition was chargeable unto the Church and unto Simon de Monford and therefore he had given these lands unto Simon and it was past the King's confirmation and could not be recalled onely he would grant unto Raymund 400. marks yearly during his life if he shall continue under obedience Then Raymund went to Arragon and levied an Army of 100000. men and within a year he recovered by strength all his lands Simon was killed An. 1218. and 22000. men with him so was his Son Guido An. 1219. Io. de Serres Then King Philip sent his Son Lewes once and again against Tolouse but all in vain so long as Raymund lived and Roger de Foy both which died within one moneth An. 1221. His Son Raymund whether for fear of worldly opposition or if he left the doctrine which his Father had professed it is uncertain offered all obedience unto the Church and King if they would grant him peace Almaric the Son of Simon de Montford appeareth in the contrary alledging his Title unto the County of Tolouse which was granted unto his Father and confirmed by the Pope and the King In the mean time Philip dieth and left unto Almaric 20000. some write 100000. lievers of Paris for a new expedition against Tolouse and at last by perswasion of Romanus Cardinal de St. Angelo the Pope's Legat Lewes VIII King of France with Arch-Bishops Bishops Abbots Peers Barons and 50000. horse with a great number of foot which arose for fear of the King and the Pope's Legate more then for zeal to the cause saith Mat. Paris in Hen. III. they were marked with the sign of the Cross against the Hereticks as they spake of Tolouse and Avenion which also belonged unto Raymund and boasting to destroy all the means and men within his Dominions An. 1226. They came first to Avenion craving passage through the Town for shortness of way The Citizens said They feared more danger The King sware he would not rise from siege till he had taken the City They had so provided that within were neither old persons nor women nor children and all beastials were removed and all the meadows were tilled that the King had scarcity without and they within had plenty so without was dearth and death as was reckoned of 22000. Simon and the Pope's General were killed with stones out of slings Some of the Nobility crave leave to return but obtain it not The King dieth Romanus causeth his death to be concealed and after asking a treaty for peace which was refused he craveth that he and the Prelates may enter the City to try if the wickedness was so great as the cry thereof was come unto the Pope's ears and swore that he minded nothing but the salvation of souls But he contemned his oath brought in the Army brake their walls and slew many of them Mat. Paris ad An. 1226. in Hen. III. In the year 1228. Raymund did rout his adversaries in three several battels idem Then they invade Tolouse but so that the yong King was glad to seek peace and the Earl accepteth it on good conditions Then the Pope sent the Marshal de la Foy with a fresh Army King Lewes would not allow it and said They should perswade by reason and not constrain by force Io. de Serres When open wars were ended the Bishops and Friers were busie with burning and hanging and these broyls were not ended for seventy years saith Bertrand Ia. Thuan. in the dedication of his History telleth summarily the success They were killed or banished and scattered hither and thither but not convicted of errors nor brought into repentance some fled into Province or near unto the Alps finding lurking holes for their liyes and doctrine some went into Calabria and their followers abode there until the Papacy of Pius the IV. some setled in Bohem Poland and Livonia and of their reliques in Britain was John Wickliff in Oxford So Thuan. Wheresoever they went Satan followed to devour them And all the Historians of those times shew how they were persecuted as Vsser hath marked particularly loc cit ca. 10. Innocentius III. caused the bones of Almaric to be burnt a learned Bishop at Paris because he had taught that no sin is imputed unto man in the state of grace and Images should not be in Churches and other twenty four persons for the same doctrine An. 1210. Io. Bale Cent. 3. cap. 67. in Appen sheweth ex Bern. Lutzenburg that when Dominicus with twelve Cistertian Monks was sent against them the sum of them who were killed in the wars were 100000. persons and out of Christ Massanus That in the Diocy of Narbon 140. men chose rather to suffer the fire then accept the doctrine of Rome An. 1210. And in the next year 400. were burnt within the Diocy of Tolouse eighty were beheaded and Almericus Captain of the Castle of Vare was hanged and his wife was stoned to death M. Fox in Act. Monim sheweth out of Herm. Mutius that An. 1212. sundry Noble men and others in the County of Alsatia did hold that every day was free for eating of flesh if it be soberly and that they do wickedly who hinder Priests from lawful marriage Therefore Innocentius caused an hundred of them to be burnt in one day Nauclerus sheweth that at the same time were many of the same doctrine at Millan who sent relief unto their Brethren in Alsatia An. 1220. William a Goldsmith was burnt because he said Rome was Babylon and the Pope was Antichrist Bale ex Caesar in dialog Desiderius à Lombard at the same time was called Haeresiarcha because he wrote against the begging Friers We read of many such other burnings and martyrdoms in other places and times but the truth could not be burnt nor overthrown nor want her witnesses 5. Guilielmus de Alta Petra Bishop of Paris about the year 1220. wrote a book De Clero wherein he speaketh of the Clergy of his time in this maner No godliness or learning is seen in them but rather all divellish filthiness and monstrous vices their sins are not simply sins but monsters of sins they are not the Church but Babylon Egypt and Sodom the Prelates build not the Church but destroy it they mock God and they and their Priests do profane the body of Christ they lift up to the heavens with all
Pope Gregory the XII did direct a Bull to Oxford against the Wiclevists and there he saith They did follow the doctrine of Marsilius of Padua and John of Ganduin There he mentioneth a Provincial Councel held at Oxford and sharp inquiry decreed by the above named Thomas against all even the heads of Colledges and Halls and others suspected of Lollardy They might very well suppose saith he that the Students of that place were also entertainers of the aforesaid doctrine since about that very time in the Margine is Anno 1406. October the 5. a testimonial was given in the Congregation-House under seal in savor of John Wickliff where these words are God forbid that our Prelates should have condemned a man of such honesty for an Heretick c. By this testimonial it appeareth that the fire could not consume the truth In time of the same King Henry many propositions were published upon occasion of the schism between the Antipopes arguing that the Pope should be subject unto Laws Censures and Councels And the King wrote unto Pope Gregory the XII An. 1409. thus Most blessed Father if the most discreet providence of the Apostolick See would call to minde with what perils the universal world hath been damnified hitherto under pretence of this present schism and especially what slaughter of Christian people to the number of 200000. as some say hath been thorow the world and lately 30000. were slain for the Bishoprick of Leodium by two Antibishops set up against one another by two Popes certainly you would lament in spirit and be grieved for the same so that with good conscience you would relinquish the honour of the Apostolick See rather then suffer so horrible blood-shed hereafter to insue following the example of the true Mother who pleading before Solomon for the right of her Childe would rather part from the Childe then the Childe should be parted with a sword c. 2. In the year 1407. James Resby was burnt at Glascow for saying The Pope is not the Vicar of Christ and A man of wicked life should not be acknowledged for Pope About the year 1411. was the beginning of the University of St. Andrew's not so much for publick or private addoting of revenues as by voluntary profession of learned men In the year 1416. the Abbot of Pontiniak was sent Legate from the Councel of Constance into Scotland and Pope Benedict sent Henry Hardin an English Franciscan to perswade Robert Governor of Scotland in time of the captivity of King James the I. he was taken by the English when he was sailing into France unto their adherence The Governor consented unto Benedict but all the Clergy received Pope Martin and followed the authority of the Councel Buchan 3. In the year 1412. the Commons of England presented a Bill petitioning King Henry to take the temporal lands from the spiritual men so were the Monks named because the temporalities were disorderly wasted by them and might suffice to entertain unto the King 15. Earls 1500. Knights 6200. Esquires 100. Alms Houses for the Poor and 20000. l. to the King's Exchequer so that every Earl shall have 3000. Marks yearly every Knight have 100. M. and four plow-lands every Esquire have 40. M. and two plow-lands and each Alms-House 100. M. with the oversight of two secular men unto each House all English money Unto this Bill no answer was made Tho. Cooper In the year 1414. Thomas Arundel Bishop of Canterbury put to death and martyrdom in January these persons Sir Robert Actoun Mr. John Brown John Beverley with 36. more and in March following he was so plagued in his tongue that some days before his death he could neither eat nor drink nor speak many said It was justly done unto him because he had tied the truth that it should not be preached M. Fox ex Tho. Gascoin Unto him succeeded Henry Chicesley who sate 25. years and was no less an adversary against the followers of truth As the Preachers were increased the stricter inquisition was made some were burnt some fled and some abjured Among those that were burnt was John Claydon a Currier in London and Richard Turning both in one fire at Smithfield An. 1415. and 36. at Thickethfield Here Sir John Oldcastle Lord Cobham deserveth peculiar remembrance for his godliness and warlike courage about the year 1413. he was called The Protector of the Lollords When he was committed unto the Tower he gave in writing unto the Arch-Bishop a confession of his faith the Arch-Bishop read it and said It contained many good and Catholick points but he must satisfie them in other heads as concerning Transubstantiation the Sacrament of Pennance the worship of Images the power of the Keys the power of the Pope and Roman Hierarchy Sir John was so far from giving satisfaction in these heads that he said plainly The Pope is the Antichrist the Arch-Bishop and other Prelates are the members of the Antichrist and the Friers are his tail and the usual determination of these other points is contrary unto Scripture and was devised since poison was infused into the Church and not before For these answers the Arch-Bishop condemned him of heresie and ordained him to be punished But the King loved him and caused the execution to be delayed In the mean time Sir John escaped out of the Tower and then a great multitude joyned with him trusting to be free of danger but many both Priests and others were condemned to the fire and would not recant P. Morn in Myster ex Walsing and he shews ex Io. Copgra lib. 2. de Nobilib Henr. that Sir John Oldcastle said in a Parliament England will never be in peace until the authority of the Pope be sent over the Sea He was a learned and eloquent man and published sundry Treatises against invocation of Saints auricular confession the single life of Priests and other errors then waxing Wherefore he was apprehended and brought again to London he was first hanged as if he had been a Traitor and then burnt as an Heretick An. 1417. Io. Fox hath his story at great length in Act. Mon. If we will believe Walsingham at that time were in England 100000. persons professing the same doctrine King Henry the V. writ to Pope Martin An. 1422. there were so many infected with the Heresies of Wickliff that without the force of an Army they could not be suppressed Neither yet left he off to make strict Acts against them under the name of Lollards that they should be punished as Felons and Traitors and so were they pursued Nevertheless many endured the heat of the fire for worshipping God alone for denying the Pope's usurped power for maintaining the lawfulness of communicating in both elements c. Among these are numbred Laurence Redman Master of Arts John Aschwarby Vicar of St. Maries in Oxford William James who is called an excellently well learned young man Thomas Brightwel William Haulam a Civilian Ralph Greenhurst c. Among
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
said he may easily understand who will compare the new Divines with the ancient both Latine and Greek So far Berald Out of these two testimonies observe that Theophylact doth agree with the Ancients before him as Chrysostom Basilius and others of those ages whom he often quoteth and doth disagree from the multitude of Preachers in the Roman Church about the year 1533. Where then is their frequent gloriation of the constancy and unity of the Roman Church with the Ancient Fathers Hear then what Theophylact saith in the Articles of controversie in those daies In Prolog before Evang. Matth. he saith Because heresies were to bud forth which are ready to wast our manners it was thought necessary that the Gospels should be written to the end that we learning truth out of them should not be deceived with the lies of heresies and our manners should not altogether be undone On Cap. 13. near the end speaking of Christ and his mother he saith The mother would shew some human thing that she had power over her son for as yet she had no great thoughts of him and therefore while he was yet speaking she would draw him unto her Porsena here addeth on the margine Lege cautè To wit he saw that these words are against the Tenets of Rome that the Virgin was free from all sin and by right of her mother-hood she can command her son On Cap. 16. Because Peter had confessed that Jesus is the son of God he said that this confession which he had confessed shall be the foundation of Beleevers so that every man which shall build the house of faith shall lay this foundation for although we build many vertues and have not this foundation a right confession we do build unprofitably ..... They have power of binding and forgiving who receive the gift of Episcopacy or oversight as Peter did for although it was said unto Peter I will give unto thee nevertheless it was granted unto all the Apostles When when he said Whose sins ye forgive they are forgiven For when he said I will give he signifieth the time coming that is after the resurrection ...... When Peter speaks rightly Christ calleth him blessed but when he feareth without reason and will not have him to suffer he lasheth him and saith Go behind me Satan In Luc. cap. 2. Bishops should keep their Flock and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is sing in the field sing spiritual things and teach the people and hear divine visions and sayings Bethleem is the house of bread and what other is the house of bread but the Church in which bread is provided it is therefore the duty of spiritual Shepheards to seek heavenly bread which when they have seen they must preach it unto others ..... The things whereof the Scripture is silent we should not inquire On Cap. 16. Nothing is so profitable as diligent searching of the Scriptures the Divel may falsely and apparently make a search of the dead to deceive the unwise and from Hell he may sow doctrine according to his wickedness but those who do duly search the Scriptures nothing can delude them for the Scriptures are a lantern and light which when it shines the theef is found and made manifest therefore we should beleeve them and not regard the rising of the dead And a little before he saith As it is impossible for any man to pass from the company of the just into the place of sinners so it is impossible as Abraham teacheth us to pass from the place of punishment into the place of the just .... The bosom of Abraham is the possession of good things which are prepared for the just passing from the Waves of the Sea into the Haven of Heaven On Ioh. cap. 1. The new Testament is called grace because God gives freely unto us not only remission of sins but the adoption of children And it is called truth because whatsoever the Fathers saw in figure or spoke He hath here preached these clearly ........... Here we learn that the miracles of Christ's childhood are but feigned and lies and made up by them who would scorn the mystery for if these had been true how could the Lord have been unknown which wrought them for it is no way likely that he was not famous which did such miracles But it is not so for before he was baptized he wrought no signs neither was he known On Cap. 3. If thou knowest not the wind which is a Spirit subject to sense how searchest thou curiously of regeneration by the Spirit of God how and from whom it is breathed If this spirit cannot be comprehended far less is the grace of the Holy Ghost subject to the laws of nature Confounded therefore be Macedonius the fighter against the Holy Ghost and Eunomius before him for he would make the Spirit a servant although he hear in this place that the Spirit bloweth whither it will far rather hath the Holy Ghost a more free motion and doth work where he willeth and after what manner he willeth ...... When thou hearest that the Son of man came down from Heaven think not that his flesh came down from Heaven this did Apollinarius teach that Christ had a body from Heaven which did pass thorow the Virgin as thorow a Conduit But because Christ is one person consisting in two natures therefore whatsoever belongs to the Man-hood is spoken of the Word and again what belongs unto the Word is spoken of the Man So here the Son of Man is said to come down from Heaven because He is one person and again lest when ye hear it said The Son of Man came down you would think that he is not in Heaven He saith even he which is in Heaven for do not think that I am not there because I came down but both am I here bodily and I sit there as God with the Father ..... Here we learn that the old Testament is like or of the same nature with the new and there is but one giver of the old and new Testament although Marcion and Manicheus and that rabble of Hereticks deny it He teacheth also that since the Jews beholding the brazen Serpent did escape death far rather we looking on him which was crucified and beleeving shall escape the death of the soul ..... Adam died justly because he sinned but the Lord died unjustly because he had not sinned .... and because he died unjustly he overcame him by whom he was killed and so delivered Adam from death which was laid justly upon him On Cap. 6. Diligent faith is a guide unto good works and good works do conserve faith for both works are dead without faith and faith without works ....... He saith I am the bread of life he saith not I am the bread of nourishment but of life for when all things were dead Christ maketh us alive by himself who is that bread in so far as we beleeve that the leaven of mankind is heated by the fire