not from Calvin but from Christ and his Apostles For the strait â—â—ssages and steepe places of the Alpes â—â—d preserved them from the persecutiâ—â—s of the Pope and his Ministers And at this very day also the Church of Ethiopia which containeth 17 great â—â—ovinces agrees with us in the funâ—amentall points of Faith though she â—ave some small superstitions For she â—eleeveth not Purgatory nor Transubâ—antiation She maketh no elevation for Adoration of the Hoste Is not subâ—ect to the Pope Knowes nor what Indulgences meane nor private Masses Celebrateth the divine Service in the Ethiopian tongue Gives the Communion to the People under both kindes Worships no Images Hath but one Table or Altar in the Church Hath Monkes but they are Muried and earne their living by the worke of their hands Baptiseth not the male Children till forty dayes after this 〈◊〉 and the females after threesâ—â—â— dayes an assured signe that she beleeves not 〈◊〉 Baptisme of Water to be necessary uâ—â— Salvation These things are seene 〈◊〉 the History of Francis Alvarez a Pâ—â—tugall Monke who lived six yeareâ—â— the Court of the great Neguz Empertâ—â— of Ethiopia The Ethiopian Churches are calâ—â—niously and falsly accused to be Eutichians True it is they be subjeâ—â— to the Patriarch of Alexandria is who 〈◊〉 an Eutichian But that subjection iâ—â—â— in the doctrine but onely in that 〈◊〉 said Patriarch hath the right of noâ—â—â— nation of the Abuna or chiefe Prâ—late of the Ethiopians when the Seâ—â—voide The Greeke Church more ancient thaâ— the Roman and of whom the Chuâ—â—â— of Rome received the Christian Religion doth not acknowledge the Pope rejecteth his Lawes knoweth not whaâ— his Indulgences are Beleeveth neitheâ— the Purgatory nor the Transubstantiation Celebrateth the divine Service in the Greeke tongue Hath her Priests married Hath no Liturgies or Private Masses and comes a greatdeale neerer to our Religion than to the Romish And this I say not that we ground our selves upon any of these examples â—or would be authorised thereby For â—â—e doe ground our selves only upon the word of God and of his blessed Apostles contained in the holy Scripture unto which the Pope braggeth not to be subject and doth not acknowledge it for Judge In a word we must stand firme upon this To wit that our Adversaries must shew us where their Religion was in the time of the Apostles before wee doe shew them where our Religion was before Calâ—in CHAP. XXIV That our Adversaries reject the Fathers and speake of them with contempt OVr Adversaries being pressed by the holy Scripture are wont to have recourse to the Fathers whom never thelesse they receive not for Judges and acknowledge in them a multitude of errors and speake of them with great contempt Denis Petau a Jesuite in his Notes upon Epiphanius pag. Multa sunt à sactissims Patribus praeapucque à Chrysostomo in Homiliss aspersa quae si ad exactae veritatis regulam accommodare volueris boni sesus mania videbuntur 244 speaketh thus In the most holy Fathers and cheifly in Chrysostome his Homilies are dispersed many things which if thore wouldest accommodate to the rule of truth shall be found to be voide of sense Cardinall Baronius in his Annals in the year 34. § 213. a Sanctiâ—â—mos Patres in interpretatione Scripturae non semper in omnibus Catholica sequâ—â—ur â—â—desia The Catholick Church doth not follow alwayes the most holy Fathers in the interpretation of the Scripture b Consultiâ—â— dâ—â—ndu puâ—aâ—â—â— Hâ—eronymum sit amen ille ipse est ut humana sert infirmiâ—as memoriâ lapsum And in the § 185. Hierome hath erred for lacke of memory And in the yeare 31. § 24. he checks Saint Austin for not understanding well these words of the Lord Thou art Peter c. And in the yeare 60. § 20. he is vexed against Theodoret because he rejected the service of Angels grounded upon a place of Saint Paul Colos 2. c Ex his videas haud feliciter ejâ—s pace dictum sit Theodoretum assecutum esse Pauls verborum sensum By this saith he it may he seene that Theodoret with his good leave did not well apprehend the Apostles meanning And in the veare 369. § 24. Hilary had also his defects Alphonsus à Castro in his first Booke of Heresies Chapter 7. a SanctoruÌ„ Patrumsetentâ—â—e saepe invicem repugnant Oftentimes the opinions of the Fathers are repugnant one to the other Melchior Canus in his seventh Book of common places Chapter 3. b NuÌ„ 2. CuÌ„ Sanctorum quisque his duntax at exceptis qui libros Canonicos eduderunt humano spiritu locutus suerit aliquaÌ„do vel in co â—rrarit quod ad sidem pertinere posteademonstratum est c. Seeing there is none of the Saints except onely those that have written the Canonicall Bookes but have spoken by the spirit of man and sometimes erred in that which afterwards was knowne to belong to the Faith It is evident that from such an authority none can build a certaine and assured Faith And thereupon he produceth for an example the errors of many Fathers so farre as to say that against the ordinary course of nature they bring forth monsters Sixtus Senensis in the Preface upon the fifth Booke of his Bibliotheca c Prisâ—i illi Ecclisiaâ—il Magistrâ— nonnibâ—l interdum à proposito veritatis scopo aberraverunt These ancient Masters of the Churches of have some times swerved from the scope of the truth at which they aimed And in the same place d In libris sancterum Doctorum quos authentica legit Ecclesia nonnunquam â—â—uni antur quaedam pravavel haeretica In the Bookes of the holy Doctors whose authority is read in the Church are found sometimes things wicked and hereticall and he speaketh this after Anselme in his Commentaries upon the second to the Corinthians Maldonat the Jesuite upon the sixth of Saint John checking Saint Austin for not well conceiving in what sense Christ calleth himselfe the bread saith a § 81. Hoc dâ—co persuasum me habere D. Augustâ—num si nostra fuisset aetate longe aliter sensurum fuisse Et S. 71. Hanc interpretationeÌ„ multo magis probo quà m illam Augustinâ— I am perswaded that if Austin had lived in ouâ— dayes he would have beene of an other opinion And in the same place I doe approve of this interpretation much more than that of Austins Cardinall Cajetan in the beginning of his Commentaries upon Genefis b Nullus detestelur novum sacrae Scripturae sensum ex hoc quod dissonat à prescis Doâ—â—oribus Non enim allâ—gavit Deus exposiâ—â—onem Scripturarum pâ—isâ—orum Doctorum sensibus Let none detest a new sense of the Scripture under colour it disagreeth from the ancient Doctors For God hath not tyed the Expesition of the Scriptures to the sense or opinions of the ancient Doctors Andradius in his second Booke of the defense of the Faith
Christ with the bread in the Sacrament only which bringeth no manner of change to the naturall body of Christ But these Fathers make two bodies of Christ the one his naturall body which is but in Heaven the other the bread of the Sacrament which they make to be Christs body two manner of wayes to wit because it is united to the divinitie of Christ by an union like unto the hypostaticall union of the two natures of Christ and because it is a signe figure and symbole of Christs naturall body according as the signes are wont to be called by the name of that which they doe signifie and represent Whence also they say sometimes that that bread is the body of Christ borne of the Virgin and crucified for us Whosoever shall apprehend this aright shall have a key in their hand for to enter into the knowledge and intelligence of the Fathers and for to come out of all difficulties It is the solution of the places of Cyril that are objected against us and of those and Ambrose out of the Booke of Sacraments For indeed the Author of the Books of Sacraments was one of these Impanators since that he holdeth that by the unspeakable vertue of God the bread becometh the body of Christ and yet remaines bread still as we have prooved and alleadged the forme of the service of that time where it was said * Ambros li. 4. de Sacram c. 5. Fac nobis hanc oblationem aseriptam rataÌ„ rationabilem acceptabilem quod est siguracorporis Christi That the oblation we offer is the Figure of the body of Christ And in the 4 chap Let us establish this to wit how THAT WHICH IS BREAD may be the body of Christ And a little after he saith that the bread and the wine are still what they were and yet are changed into the body and blood of the Lord. Wee must not wonder if for to work this change in the bread of the Sacrament he imployeth the Omnipotency of God and his unexpressable vertue in changing things For indeed if that union he conceiveth were true it were an unspeakable and incomprehensible work and wherein human reason is stark blind Because of this mysticall union which is neare unto the personall union Cyrill of Alexandria saith that this body of Christ received into our bodies maketh them susceptible and capable of the Resurrection Which truely is an abuse For by the same reason the participation of the Sacrament should keep us from dying The Faithfull of the Old Testament and John the Baptiste and the Theife crucified with Christ and an ininfinit number of Martyrs that were never partakers of this Sacrament are no lesse capable of the Resurrection From that impanation sprung up that custome by which in old time many particular persons carried away the Eucharist into their own houses and kept it locked up in a chest or cupboord as a Gregor Nazianz. Oratione de sorore Gorgonia Gorgonia did who was sister to Gregory Nazimzen Which sheweth on the one side that they did give unto that bread something more than to be the figure and signe of Christ body And on the other side that sheweth also that they did not beleeve the Transubstantiation For they would never have put Christs naturall body into a womans hand for to keep it locked up in a cupboord From the same opinion proceeded that which Satyrus b Ambros Oratione de obitu fratris Satyri did who was S Ambroses brother and yet unbaptized Who being upon the Sea in danger of shipwrack caused the Eucharist to be given him and hanged it about his neck and then threw himselfe into the sea for to save himselfe by swimming An evident proofe they beleeved thâ—t in this Sacrament there was some secret vertue and that neverthelesse they beleeved not this bread to be the naturall body of Christ crucified for us For they would never have given it to an unbaptized person for to hang it about his neck and cast it with him into the Sea Neither is it to bee omitted that the Fathers never speake of the species of the bread in the plurall but only in the singular because that by the spâ—cies of the bread they understand the substance of the bread which is one But our Adversaries which deprave the Fathers tearmes as well as their doctrine speak of species of the bread in the plurall because that by the species of the bread they understand accidents without a subject which are many Which is a new doctrine and a phrase or kind or speech altogether unusuall not only in Philosophers but also in the Fathers and in all Antiquity CHAP. XXX Particular opinion of Saint Austen and of Fulgentius and of Innocent the third AVsten and Fulgentius his disciple take sometimes these words This is my body in a sense patricular to themselves For besides this exposition which is very frequent in S. Austin namely that the Lord called the bread his body because it is the sigure and signe of his body in some places he will have in these words THIS is my body that by this word body the Church be understood For in his Sermon to Children which is to be found at the end of Fulgentius his Workes hee speaketh thus These things are called Sacraments because in them one thing is seene and another understood c. If then thou wilt know what the body of Christ is heare the Apostle saying Ye are the body and members of Christ And in the 26 Treatise upon S. John By this ment and by this drinke the Lord will have the fellowship of his body and of his members to bee understood to wit the holy Church of the Predestinat Pope Innocent the third holdeth the same doctrine For in his 4 Book of the mysteries of the Masse hee saith that Christ hath two bodies to wit his naturall body which he took of the Virgin and which was crucified and his mysticall body viz. the Church Then he addeth * Mysticum corpus coÌ„editur spiritualiter id est in fide sub specie panâ—s The mysticall body is eaten spiritually that is to say in faith under the species of the bread By all the premises it is plaine and evident that he who forsaking the Scriptures taketh the Fathers for his addresse or direction intangleth himselfe into marveilous difficulties and casteth himselfe into darknesse and in a labyrinth without issue And that a man must be well read in them and observe and heed them very exactly for to attaine to an indifferent knowledge of them That if any one readeth them carefully and with an unpreoccupated mind though he meets with many errors in them and small agreement among themselves Yet he shall find them so far from the doctrine of the Roman Church as the heavens are from the earth CHAP. XXXI That the Church of Rome condemning the Impanation is fallen her selfe into an error a thousand times more pernitiouâ— by Transubstantiation
And of the Adoration of the accidents of the bread WE have shewed that many Fathers have beleeved that the divinity of the Lord is joyned to the bread of the Eucharist by an union comming neare unto the personall union that is between the two natures of Christ The Transubstantiation is an imitation of this doctrine but in the worse For whereas these Fathers conjoyne the Godhead of Christ with the substance of the bread The Church of Rome conjoyneth Christ with the accidents of bread with a more strait union than that which those Impanators did put betweene the divinity of the Lord and the bread of the Eucharist For the ancient Fathers esteemed not that because of the union of Christ with the substance of the bread the bread should be worshipped But the Roman Church by reason of the union of Christs body with the accidents of the bread worshippeth these accidents that is to say the roundnesse whitenesse favour and breadth of the Host with the same adoration that Christs body is worshipped with * Bellar. 13 cap 5. Nullus dubtandi locus r l â—qu tur quin 〈◊〉 Châ— sti sideles latrâ—â— cultâ—â— quâ—â—â—â—â— Deo dâ—bâ—tur 〈◊〉 Sâ—nit ssimo Sacramento ma enâ—ratione adbibeant The Councell of Trente in the XIII Session ordaineth upon paine of a curse that the Sacrament shall be worshipped with divine adoration called Latria Now by the Sacrament the Councell understandeth the body of Christ with the species or accidents Of which abuse hath been spoken before It is therefore very wrongfully that the Church of Rome condemnes those that have put a mysticall and unspeakable union betweene the Godhead of Christ and the bread of the Sacrament since our Adversaries themselves bring in another a thousand times more absurde and more pernicious betweene Christ and the Accidents of bread More absurd I say For the union of two substances may easily be conceived But to unite a substance with the accidents of another substance as if one should put the Moon under the accidents of a horse is a thing and a conceit which passeth all the imaginations of hypocondriaks and which cannot fall into the mind of any man that hath not interdicted to himselfe the use of reason Adde moreover that this doctrine destroyeth the nature of the Sacrament and the humanity of Christ as we have prooved and bindeth men to worship a peece of bread with divine adoration Things which the ancient Church never beleeved nor practised It seemeth that Satan when he tempted Christ in the Wildernesse was a projecting this doctrine and making an essay or triall of it For promising unto Christ imaginary kingdomes he proposed unto him accidents without a subject And in speaking to him of turning stones into bread he spake to him of a Transubstantiation CHAP. XXXII That the Sacrifice of the Masse was not instituted by Christ Confession of our Adversaries IN the holy Scripture the holy Supper is not called a Sacrifice Christ in instituting this Sacrament offered nor presented nothing to his Father but only to his Disciples saying Take eate Hee made no elevation of the Host The Apostles worshipped not the Sacrament In a word there did not passe in it any of the actions necessarily required in a Sacrifice properly so called Bellarmin acknowledgeth it freely saying * Bellar. l. 1. de Missa c. 27. §. 5. Oblatiâ— quae sequitur consecrationem ad integritatem sacrificii pertinet non ad essentiam Quod non ad essent iam probatur tamex co quod Dominus eam oblationem non adbibuit immo nec Apostoll in principio ur ex Gregorio demonstratum est The oblation which is after the Consecration belongeth to the integrity of the Sacrifice but is not of its essence which is prooved in that the Lord made not this oblation nor the Apostles themselves at the beginning as we have demonstrated it out of Gregory A confession very notable by which this Cardinall will have Christ and his Apostles to have made a Sacrifice without offering any thing that is to say that in the Eucharist hee offered not himselfe in Sacrifice But now the Church of Rome offereth Christ Jesus in Sacrifice against Christs example and the example of his Apostles Salmeron Jesuite in the XIII Tome and first Book of Commentaries upon the Epistles of S. Paul * Parte 2. Disp 8 §. 5 Opus Et §. Postâ—â—mo §. Porro maketh an enumeration of the unwritten Traditions and puts in their rank the Ecclesiasticall Hierarchy that is to say the Papall Monarchy and the service of Images and the Masse and the manner of Sacrificing And the Tradition that Christ made a Sacrifice in bread and wine And here are the reasons why he thinketh it was not expedient those things should be written or taught by word of mouth a Part. 3. Disp 8. §. Quinto Tradit Stultum est omnia ab Apostolis scripta putare vel omnia ab eis trad ta fulsse Et in injuriam vergerel agentâ—s revelantis Spiâ—itus Et insuave esset naturae nostrae quae omnia simul non capit It is saith he a foolish thing to thinke the Apostles have written all or given all by Tradition That would turne to injury against the holy host acting and revealing And it would be a thing uncouth unto nature which comprehendeth not all things at once And there he giveth a particular reason wherefore these * §. Quinto opus Haec literis consignari minime debuerant ut servaretur praeceptum Christâ— Nolite dare sanctum cambus things were not to be writen to wit that Christs Commandement might be kept Give not that which is holy unto dogs If wee beleeve this Doctor the doctrine of the Birth and Passion of our Saviour was given unto dogs for it was Gods will it should be set down in writing By these Dogges he meaneth the People and the Princes Cardinall * Baron Annal. ad annum 53. §. 13. Baronius maketh the same confession and acknwledgeth ingenuously that the Sacrifice of the Eucharist is an unwritten Tradition and whereof by consequent no mention is made in the Gospell And Gregory of Valentia a Jesuite in the 4 chap of his first Book of the Masse * Si maxime ille cultus à Deo institutus non esset concludi tamen ab istis non posset non esse legitimum cum id ad bonitatem cultus minime requiratur Even though this service or worship of the Masse had not been instituted by God yet these men could not conclude that it is not lawfull for wee have showed that that to wit to bee commanded of God is not necessarily required for to make that a service be good All these Doctors speaking thus condemne tacitely the Councell of Trente who in the XXII Session chapter 1. declareth and defineth that by these words Doe this in remembrance of me the Lord established the Priesthood of the New Testament
THE ANATOMIE OF THE MASSE Wherein is shewed by the Holy Scriptures and by the testimony of the Ancient Church that the MASSE is contrary unto the Word of God and farre from the way of Salvation By PETER du MOVLIN Doctor and Professor in Divinity And Translated into English By JAM MOUNTAINE LONDON Printed by J. B. for Humphrey Robinson and are to be sold at his Shop at the Signe of the three Pigeons in Pauls Church-Yard 1641. Imprimatur Tho Wykes R. P. Episc Lond. Capell Domest TO The Right Honourable and most Illustrious Lords The Earle of Bedford The Earle of Hartford The Earle of Essex The Earle of Warwick The Viscount Say and Seale The Viscount Savile Lord Wharton Lord Brooke RIGHT HONOVRABLE GOD having been pleased not to suffer my heart to be much enamoured with worldly preferments imployes of that nature whereby I have possessed my soule in quietnesse and enjoyed more liberty In acknowledgement of that favour and being perswaded withall that God hath not weaned me from these pleasures for to sit still to be idle my chiefe studie hath been according to my poore ability to busie my mind and to apply my heart to spirituall things which might both better my selfe and others and make me if not so rich and so considerable in this life yet I am sure through God his free mercy rich and eminent enough in the life to come Wherefore in the prosecution of that holy resolution after severall Works of this nature which by Gods providence I have given to the publick in the French tongue and which I may say it truly without vanity have not been without fruit It hath pleased the same divine Wisdome to put into my heart to give unto this Pious Nation this little Work in their owne language And forasmuch as your Honours are of the eminentest of the kingdome and of the mainest and principal Pillars which under your most Pious and most Gratious Soveraigne uphold both this Church and Common wealth furthermore seeing also that all the eyes of this florishing Nation grounded upon that assured knowledge it hath of your fervent Love to GOD Loyalty to your PRINCE and tender affection to your Countrey are now fixed upon you as upon so many Moses standing in the gap between them and Gods threatning judgements I have thought my selfe bound in duty having so faire an opportunity as this is to crowd among the rest into your presence and to shew as wel as others this publick and true testimony of my most humble respects in presenting first with all humility this poore labour of mine unto your Honors joyntly being unwilling so long as I finde divers presidents of the like dedications to divide and separate those whom GOD and the KING have joyned together beseeching you to accept of it to vouchsafe it your Patronage and to beare in its forefront your Honourable Names I presume that for the Author his sake your Honors will not deny me that favour And the rather because it tends to the same end that yee aime at to wit Gods Glory and the furtherance of True Religion For Most Illustrious Lords I have beene an eye-witnesse above this eighteen years of that Constant Zeale and Exemplary Pietie which is so resplendent in your Honors And oftentimes being ravished in admiration to see such extraordinary gifts graces in such great Persons notwithstanding the corruption of the times I have blessed God heartily for it and prayed his Divine Majestie to powre more and more upon your Lordships the dew of his heavenly graces unto the end And indeed Right Honourable to conclude this in a word I can attest upon mine owne knowledge of that eighteen yeares standing that although your Honours doe live here among men your conversation hath been for the most part with God neglecting no meanes for all your great and weighty occasions to waite and attend upon his service in his holy Courts and Sanctuaries But alas all that I can say in that behalfe is but as a drop of water throwne into the vast Ocean And therefore Right Honorable I must crave leave to say no more and aske pardon that I have said so little and so far short of what your Honors deserve As for the Author and Worke I should say something too if he and his Workes were not better knowne than I can expresse Yet I will say this by the way that he hath been is and long may hee be one of the Worthiest and most powerfull Instruments in Gods hand for the conversion of Soules destruction of Babel and rearing up of Bethel as this Age hath afforded And for this particular Worke of his it shall suffice me to say to give it the highest commendation I can that it is Peter du Moulins Finally Right Honourable I should say something also touching my selfe which shall bee onely to beseech againe your Lordships to be pleased to Pardon the boldnesse of a poore stranger in dedicating this small book and first fruits of his that have seene the light in the English tongue unto your Honours excuse the defects that may be found in the same though I hope you shall finde it faithfully translated and free from any grosse barbarismes in the Language and to attribute that excesse of temeritie to the excesse of the honour I beare unto your Lordships for whom I shall never cease to call upon God for an encrease of Honor and long Prosperity here on Earth untill that being full of dayes and having finished your course in his feare yee receive that Crowne of glory which is laid up for you in Heaven And so fearing to be too tedious and troublesome unto your Honours I humbly take my leave and rest Most Renowned Lords Your most humble and most devoted servant JAM MOVNTAINE A TABLE OF THE CHAPTERS FIRST BOOKE Chap. 1. THe Institution of the holy Supper by our Lord Jesus Christ as it is contained in the first Epistle of the Apostle Saint Paul to the Corinthians Chapter 11. page 1. Chap. II. Foure and thirty contrarieties betweene the holy Supper and the Masse And how farre the Church of Rome is departed from the institution of the Lord. pag. 3. Chap. III. How the change in the Lords Institution hath changed the nature of the Sacrament And that in the Masse there is no consecration 24. Chap. IV. That by altering the Lords Institution the Romane Church hath changed the nature of Christ 26. Chap. V. Of Maldonat his audaciousnesse in giving Saint Paul and Saint Luke the lie and in correcting Saint Matthew and Mark And of the fruit of the Vine 30. Chap. VI. How much Christ is dishonoured by this Doctrine And of the character indelible And of the power of creating ones Creator 35. Chap. VII That the very words of the Masse are contrary to Transubstantiation 41. Chap. VIII Recrimination of our Adversaries 43. Chap. IX Causes why the Pope admitteth not of any alteration in the Masse and will not
conforme himselfe to the Lords Institution 45. Chap. X. Places wherein the Doctors and Councels of the Roman Church maintaine that the Pope and the Church of Rome are not subject to the Scripture and have greater authority than the Scripture and may make voide and abolish the Commandements of God 46. Chap. XI That our Exposition of these words This is my body is conformable to the Scripture and to the nature of Sacraments and approved by the ancient Fathers and confirmed by our Adversaries 55. Chap. XII That our adversaries to avoide a cleare and naturall figure forge a multitude of harsh and unusuall ones and speake but in figurative tearmâ—â— And of Berengarius his confession 63. Chap. XIII Of the Ascension of the Lord and of his absence and of that our Adversaries say that in the Sacrament he is Sacramentally present 68. Chap. XIV Confession of our Adversaries acknowledging that Transubstantiation is not grounded in the Scriptures That the Primitive Church did consecrate by the Prayer and not by these words This is my body 76. Chap. XV. Of the adoration of the Sacrament The opinion of the Roman Church 82. Chap. XVI Examen of the Adoraâ—â—â—n 〈◊〉 Sacrament by the word of God That the ancient Christians did not worship the Sacrament 88. Chap. XVII Of the Priests intention without which the Roman Church beleeveth no consecration nor Transubstantiation is mad â—6 Chap. XVIII That our Adversaries in this matter intangle themselves into absurdities and insoluble contradictions 104 Chap. XIX Of accidents without a subject Places of Fathers 117. Chap. XX. Answers to some examples brought out of the Scriptures by our Adversaries for to prove that the body of Christ hath beene sometimes in two severall places 122. Chap. XXI Of the dignity of Priests And that our Adversaries debase and vilifie the utility and â—fficacy of Mâ—sses and make them unprofitable for the remission of sinnes And of the traffick of Masses 126 Chap. XXII That the Roman Religion is a new Religion and forged for the Popes profit and of the Clergies 138. Chap. XXIII Answer to the question made unto us by our Adversaries Where was your Religion before Calvin 146. Chap XXIV That our Adversaries doe reject the Fathers and speake of them with contempt 161 Chap. XXV Of the corruption and falsification of the Fathers Workes and of the difficulty to understand them 169. Chap. XXVI Places of the Fathers contrary to Transubstantiation to the manducation of the body of Christ by the corporall mouth 175. Chap. XXVII Confirmation of the same by the custome of the Ancient Church 197. Chap. XXVIII Explanation of the places of the Fathers th t say that in the Eucharist we eate the body and blood of Christ and that the bread is changed into the body of Christ and is made Christs body Specially of Ambrose Hilary and Chrysostome That the Fathers doe speake of severall kindes of body and blood of Christ 200. Chap. XXIX That divers ancient Fathers have beleeved a mystical Vnion of the Godhead of Christ with the bread of the Sacrament 212. Chap. XXX Pâ—rticular opinion of Saint Austin and of Fulgenâ—â—uâ— and of Innocent the third 226. Chap. XXXI Tâ—at the Church of Rome condemning the Impâ—â—â—â—tion is fâ—llen her selfe into an error a thousand times more pernicious by Transubstantiation And of the Adoration of the accidents of the bread 228. Chap. XXXII That the Sacrifice of the Masse was not instituted by Christ Confesssion of our Adversaries 231. Chap. XXXIII That the Sacrifice of the Masse agrees neither with Scripture nor with reason 235 Chap. XXXIV In what sence the holy Supper may be called a Sacrifice Of Melchisedeks sacrifice And of the Oblation whereof Malachy speaketh 243. Chap. XXXV In what sence the Fathers have called the Eucharist a sacrifice 247. The Second Booke OF THE MANDUCATION of the Body of Christ Chap. I. OF two sorts of manducation of Christs flesh to wit the spirituall and corporall and which is the best 253. Chap. II. That in the sixt of Saint John the Lord speakes not of the Sacrament of the Eucharist nor of the manducation of his flesh by the mouth of the body 260. Chap. III. That the Roman Church by this doctrine depriveth the People of salvation 269. Chap. IV. That the Principall Doctors of the Roman Church yea the Popes themselves doe agree with us in this point and hold that in the sixt of Saint John nothing is spoken but of the spirituall manducation and that those that contradict them doe speake with incertitude 274. Chap. V. Reasons of our Adversaries for tâ— prove that in the sixt Chapter of Saint John it is spoken of the Manducation by the mouth of the body 280. Chap. VI. Testimonies of the Fathers 285. Chap. VII Impiety of Salmeron the Iesuite and of Peter Charron And of Bellarmins foure men inclosed in one sute of clothes That by this doctrine Christ hath not a true body in the Sacrament 292. Chap. VIII Of the progresse of this abuse and by what meanes Satan bath established the Transubstantiation 298. Chap. IX Of the judgement which the Doctors of the Roman Church doe make touching the apparitions whereby a little Child or a morsell of flesh hath appeared at the Masse in the hands of the Priest and touching Christs blood that is kept in Reliques 312. Chap. X. Of the corruption of the Papall Sea in the Ages wherein this errour was most advanced 317. Chap. XI Of the oppression of England How Reliâ—ion passed out of England into Bohemia Of Wicklef Of John Huz and of Hierome of Prague Of the Councell of Constance Of Zisca and Procopius and of their Victories 323. Chap. XII The Confession of Cyril Patriarch of Consta tinople now living touching the Sacrament of the Eucharist 324. ERRATA Page 5. Line 3. Reade any p. 10. l. 1. What is in the Margent must be in the Text. p. 11. l. 5. r. of this bread p. 28. l. 2. r. nor stirred and line 11. r. Saviour p. 68. l. 8. r. sensibly p. 69. l. 11. r. chap. 17. 11. p. 70. l. 23. r. Word p. 76. l. 15. r. Doctor p. 79. l. 15. r. Church p. 105. l. 10 r. as if I should say p. 121. l. 23. r. of miraculous p. 136. l 18. put a full point after fourefold p. 145. l. 20. r. benefit p. 152. from the 14 line to the 27 should be Italica p. 157. l. 2. r. yeare 1512. p. 177. l. 21. r. remained p. 178. l. 25. r. For the old Passeover p. 182. l. 1. r. Father p. 186. l. 2. r. invisible p. 187. l. 9. r. Brethren p. 194. l. 2. r should be made p. 200. l. 12. r. three sorts p. 223. l. 10. r. those of Ambrose p. 233. l. 17. r. acknowledgeth p. 244. l. 7. r. alleadge p. 248 l. 12. r perfecting l. 23. r. sacrificed p. 250. l. 28. 30. r. gifts p. 253. Chap. 1. r. Of the two sorts c. p. 282. l. 22. r. of
is no more bread and that it is transubstantiated into Christs body Now how the bread is Christs body himselfe teaches it when he adds that it is his commemoration Even as in the next line following he saith that the Cup is the New Testament because it is the signe and commemoration of it according to the stile of the Scripture that giveth to the signes and memorials the name of the thing which they doe signifie and represent 9. Christ called that which was in the cup the fruit of the Vine saying I will drinke no more of this fruit of the Vine On the contrary the Church of Rome teacheth that that which is in the cup is not the fruit of the Vine but blood And saith that in the Cup is not onely the very blood of Christ but also that his Body and his Soule and his Divinity is there and that the Body is whole in every drop of the Chalice Whereupon it followeth and the Roman Church beleeves it so that Christ dranke his flesh and swallowed downe his owne soule and body and ate himselfe and had his head in his mouth 10. The Evangelists doe record that Christ having taken bread blessed it But according to the Church of Romes doctrine which abolisheth the substance of the bread in the Eucharist Christ did not blesse the bread for to destroy a thing and reduce it to nought is not to blesse it 11. Christ distributing the bread and breaking it spake in the present tense saying b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod frangitur This is my body which is broken for you Whereby it appeareth that by his body he meant the Sacrament or commemoration of his body For Christs naturall body cannot be broken To shun the force of this argument the Latin Version of the Romane Church hath corrupted this place and in stead of these words Which is broken for you hath turned Which shall bee delivered for you 1. Cor. 11.14 Quod pro vobis tradetur putting delivering for breaking and the future for the present And indeed our Adversaries are mightily pestered to tell us what it is that the Priest breaketh in the Masse Doth he breake bread But they say that it is no more bread Doth he breake Christs body But it cannot be broken and they themselves say that it is whole and entire in the least crum of the hoste as big and as large as it was upon the crosse Doth he breake the Accidents of bread which most fraudulously they call species viz. the taste the colour and roundnesse of the hoste But these things cannot bee broken Can a man make peeces of taste or of whitenesse None but bodies can bee broken 12. The Apostle Saint Paul conforming himselfe to the Lords institution saith in the 10 chapter of the 1â— to the Corinthians 16 Verse that the bread which we breake is the communion of the body of Christ The Church of Rome gaine says and contradicteth every word of this sentence The Apostle saith that it is bread The Church of Rome on the contrary saith that it is not bread The Apostle saith that it is bread which we breake On the contrary the Church of Rome saith that it is flesh which we doe not breake The Apostle saith that this bread is the communion of the body of Christ On the contrary the Church of of Rome saith that this bread is Christs body it selfe Behold then a cleare and a plaine exposition of these words This is my body given by the Apostle to wit The bread which I breake is the communion of my body and not that which the Church of Rome giveth viz. That which is under these species is transubstantiated into my body 13. It is very considerable that the same Apostle in the same chapter and 21 verse maketh an opposition between the Lords table and the table of devils saving Ye cannot be partakers of the Lords table and of the table of Devils The reason of the opposition sheweth plainely that as to be partaker of the table of Devils is not to eate Devils * But to be partaker of the meat consecâ—ated to Devils So to be partaker of Christs Table is not to eaâ— Christ but to be partaker of the meaâ— consecrated by Christ in remembrane of Christ and of his death 14. Christ in distributing the breaâ— and the cup said Doe this in remembranâ—â— of me These words shew manifestly thaâ— the Priest maketh not Christ in the Masse and sacrificeth him not For it is impossible to make Christ in remembrance of Christ It is impossible to sacrifice Christ in remembrance of Christ Can a man build a house in remembrance of that house Did Aaron sacrifice a Lamb in remembrance of that Lambe Besides that the remembrance is but of things absent and past as Saint Austin saith upon the 37 Psalme Nemo recordatur nisi quod in praesentia non est positum No remembrance can be had but of things that are not present The councell of Trent declareth indeed that Christ by these words Doe this commanded that he should be sacrificed in the Masse But besides that Christ cannot be sacrificed in remembrance of Christ the Apostle Saint Paul presently after these words Doe this in remembrance of mee addeth the explication saying For as often as ye eate of this bread and drinke of this cup ye doe shew the Lords death till he come Will we therefore know what is to Doe this Saint Paul teacheth us that it is to eate this bread and drinke of this cup for to shew and declare the remembrance of Christ his death 15. Our Lord Jesus brake the bread before he pronounced the words which they call the words of consecration He tooke the bread and blessed it and brake it and gave it saying This is my body which is broken for you Whereby it followeth by the doctrine of the Roman Church that he brake bread unconsecrated and untransubstantiated On the contrary in the Roman Church the Priest breaks the hoste after the words of consecration to the end the people may beleeve that he breaketh and sacrificeth the very body of Christ Our adversaries then confesse that the Priest breaketh an other thing than Christ brake Some for to arme themselves against the Apostle which saith that the bread that we breake is the communion of the body of Christ tell us that Saint Paul saith that we breake bread because that when he did minister this holy Sacrament he did break afore he consecrated following Christs example and consequentlâ— did breake unconsecrated bread Brâ—â— those that speake so contradict the Râ—man Church which doth not beleeâ—â— that the fraction of the unconsecrated bread is the communion of the body of Christ 16. The same Apostle 1. Cor. 11.28 saith Let a man examine himselfe and sâ— let him eate OF this bread Which is the same kind of speech used by Christ saying Bibite ex eo omnes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Drinke yee all
the power of Priests who make him and pin him up and walke him and may if they will cast him into the fire As Gabriel Biel a famous Doctor saith in the first Lesson upon the Canon of the Masse †Biel Lect. 1. in Canonem Missae Super utrumque corpus Christi Sacerdos insignes habet potesiates The Priest hath great power over the one and the other body of Christ that is to say over the Church and over the consecrated hoste Whereupon he addeth * Quis hujus rei â—ndâ—t similia Qui creavit me si fas est dicere dedit mihi creare se Eâ— qui creavit me creatur mediante me Who ever saw things like unto this He that hath created me if I may say so hath given me to create him And he that hath created mee without me is created by my meanes Thus Priests doe create Christ in the Masse and make Christ who is made already As if one should beget a man already born CHAP. VII That the very words of the Masse are contrary to Transubstantiation IN the midst of this alteration of the Lords Institution God hath permitted that in the Masse some clauses should remaine which manifestly condemne the Transubstantiation For a great part of the Canon of the Masse are prayers which have beene added when they did not yet beleeve the Transubstantiation As when the Priest having before him the consecrated hoste saith * Osserimus praeclarae â—uae Majestati de tuis domis datis hostiam puram Wee offer to thine excellent Majesty of thy gifts and presents a pure hoste By these gifts they understand at this day Christ himselfe Surely never a man in his right sense called Christ gifts and presents in the plurall But that agrees very well with the bread and wine The Priest goes on saying †Supra quae propitio aâ— sereno vuliu respicere digneris accepta habere sicut accepta habere d gnatus es munera pueri tui justi Abel Vpon which things vouchsafe to looke with a cheerefull eye Is it not a jeast to call Christ these things and for a full measure of abuse to aske of God that he may looke upon Christ with a gracious eye as if Christ had need of our recommendation Moreover the Priest demandeth of God afterward that he would be pleased to have these gifts and presents as acceptable as he had acceptable the presents of Abel That is to say that Christ may be as acceptable unto God as the beasts sacrificed by Abel This prayer is good being said upon the bread and the wine but being said upon Christ it is altogether blasphemous Chiefly this is evident in that the Priest looking upon the consecrated hoste and the chalice saith that * Per Christum Dominum nostrum per quem haec omnia Domine semper bona creas sanctificas vivificas henedicis by Christ our Lord God creates alwayes for us these good things sanctifies them and vivifies them Can Christ be called these good things Doth God create and vivifie Christ alwayes And since God creates these things through Jesus Christ as the Masse saith it is certaine these things are not Christ But all that agrees very well with the bread and wine We must not omit that Christ giveing the bread to his Disciples said simply Take Eate But in the Canon of the Masse there is Accipite manducate ex hoc omnes Take and eate all of it Whosoever added these words E X HOC lie did not beleeve that in the Eucharist the Lords body was really eaten by the mouth of the body For to eate of that is to eate a part thereof and not all Which cannot be said of Christs naturall body CHAP. VIII Recrimination of our Adversaries THe Prophet Elisha accused the Israelites of Idolatry and of forsaking Gods Covenant They out of revenge called him bald-pate which was a reproach nothing belonging to the doctrine We stand upon the like termes with our Adversaries We accuse the Roman Church to have brough in Idolatry in the Masse worshipping of the Sacrament and a Sacrifice of Christs body which Christ hath not instituted To have taken away from the people the halfe of the Sacrament To have changed the nature of the Sacrament yea of Christ himselfe which are thing of importance and altogether essentiall to the Eucharist and to Christian Religion But they out of recrimination tell us that we have likewise changed many things in the Lords Institutution For say they ye solemnizâ— the Supper in the morning but Chriâ—â— instituted it after Supper Ye celebrate it in a Temple but Christ did celebrate it in an upper Chamber Yee receive women to the Communion But when Christ instituted the Eucharist there were none but men Things whereof the two first are indifferent and all three not onely are not of the essence of that Sacrament but even make no part of that action To this objection Christ affords us an answer For hee said Doe this in remembrance of mee Hee said not Doe this in such a place nor at such an houre nor with such a Sexe or such persons But hee said Doe this commanding us to doe as hee hath done and to imitate his action Christ did not exclude women If any had beene there present worthy to be partakers of the holy Supper he would not have rejected them CHAP. IX Causes why the Pope admitteth not of any alteration in the Masse and will not conforme himselfe to the Lords Institution THough the abuse be so apparent yet the Church of Rome and the Pope will not let goe their hold and suffer any change or alteration to be made in the Masse The cause of that is easie to be knowne For if the Church of Rome should yeeld to the least alteration it would overthrow the three Maximes that are the basis whereon all Popery is grounded whereof the first is that the Church of Rome cannot erre the second that the Pope and Church of Rome are not subject to the holy Scripture and have greater authority than the holy Scripture the third that the Pope and Church of Rome have power to change Gods Commandemens and make new Articles of Faith All which things are seene not one by practice in that all the doctrine 〈◊〉 the Roman Church is contrary to thâ— holy Scripture but also by example of Popish Councels and open profeâ—sion of the principall Doctors of thaâ— Church whereof I will alleadge soâ—â— places in the next chapter CHAP. X. Places wherin the Doctors and Councels of the Roman Church maintain that the Pope and the Church of Rome are not subject to thâ— Scripture and have greater authority than the Scripture anâ— may make voide and abolish thâ— Commandements of God THe Romish Decree and its Glosseâ— are all stuffed with this brave maxime * Can. Lect. Dist 34. in Gloss Papa dispensat contra Apostolum Innec III. Dâ—cretaâ—â—le Concessione Praeâ—end Tu. 8. c p. Proposâ—â—t
consecrated cup the Lords body would be whole in that drop that should hang 〈◊〉 the end of the pinne Whence followeth that the contained is greater thaâ— the continent as if one should say that 〈◊〉 crowne which is in a purse is bigger than the purse and that the Earth is bigger than heaven that compasseth it about 5 They give to the body of Christ 〈◊〉 length without extent that is to say 〈◊〉 length without length since all iâ— length is under one point that hath noâ— length 6 They say that Christs body is in this place but not locally as if a man should say it is white but not whitely They say that the body of the Lord iâ— present but not corporally but rather spiritually But for a body to be spiritually present is a thing no lesse absurd than for a spirit to be corporal-present 7 They will have Christs body in the crament to be long and large and yet hold no space How is that possible â—â—ce that length and breadth are spaces 8 They say that Christs body in the crament is present not circumscripâ—ely that is to say not bounded or enâ—â—osed of any place Yet what they deâ—â— of the whole they confesse it of every â—â—verall part of the body For they canâ—ot deny but that in the Lords body the â—aines are inclosed and circumscribed â—ithin the scull and that his heart is enâ—â—osed and limited within the pericardiâ—n and the lungs within the breast or â—â—est since they say that it is a true humane body 9 They say that the consecrated hoste 〈◊〉 Christ and that the Priest breakes the Hoste and yet breakes not Christ They â—ay that Christs blood is shed in the Masse and yet budges not and comes not out of the veines But all effusion is a motion how can then Christs blood be shed without motion 10 They say that the Priest drinketh Christs body and soule under the species of the wine By that meanes they make Christs body liquid For although theâ— say that the Priest drinks the Lords boâ—â— under the species of the wine yet under these species it doth not lose its soliditiâ—â— 11 They say that Christ did eate himselfe and swallowed up his owne body Whence it followeth that he had at thâ— same time his mouth in his head and his head in his mouth and that the whole was inclosed in one part whereas parâ— are comprized in the whole A maâ— should be esteemed madde that would say that the scabberd is within the blade of the sword and the purse within a crowne And all this without beeing able to tell us what benefit comes to us that Christ should have eaten himselfe The absurditie redoubles in that that Christ eating was infirme and passible speaking and moving and fitting But Christ that was eaten by Christ was impassible and without infirmity neither speaking nor moving fitting lying nor standing By this means Christ passible hath devoured the impassible And Christ did eate himselfe not such as hee was but such as he was not 12 It is true that things contradictory may agree in one and the same subject in severall times or in severall parts or in severall respects that is to say in comâ—aring this thing with severall things * Arist l. 1. Elenchorie c. 5. whereas we say code respectu saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad idem and gives for example of divers respects that one and the same number may be the double and nor the double being coÌ„pared to divers nuÌ„bers â—or example a man may be yong and old 〈◊〉 severall times be white in one part of â—s body and blacke in the other Hee â—ay be tall and little poore and rich 〈◊〉 severall respects that is to say in â—omparing him with severall persons â—ee may be tall in comparison of a â—â—warfe little in comparison of a Giâ—â—nt rich in comparison of a begger â—nd poore in comparison of Seneca or Lucullus But here they attribute unto Christ contradictory things at one and the same time not in severall parts and without comparing him with any other but himselfe They will have him at one and the same time to have beene the contained and the continent speaking and moving in the Eucharist and neither speaking nor moving in the mouthes of the Apostles having a length without length an extent without a space 13. They say that as God may doe that one and the same body be whole and entire in severall remote places and so bee farre and separated from himselfe that is to say that he be one and not be one So likewise God can make that two bodies hold but one place by penetration of dimensions as they prattle in their Schooles That is to say that God can make that a vessell that holds a pinte without making it bigger or larger may containe two pintes yea three yea tenne yea a thousand yea a million and so ad infinitum So thâ—â— this pinte shall containe the whole Seâ— without being made bigger and without the water of the Sea being any whâ—â— diminished Yea by this doctrine thâ—â— whole World without diminishing oâ— its bignesse may be enclosed in one graiâ— of wheate 14. Philosophy by a thousand reasons proveth that it is impossible that there be any Vacuum in the World and our Adversaries teach it so in their Schooles and with good reason By Vacuum is understood a space of place which is not filled with any substance a place that is full of nothing Yeâ— notwithstanding the Roman Church by Transubstantiation puts a Vacuum in the consecrated cup. They say that this chalice is full but they cannot tell with what body it is filled up It is not full of wine For they holde it is no more wine It is not full of the body of Christ for they hold that Christs body in the Eucharist filleth no place As for the accidents they are not a body So no bodily substance shall be found that filleth the chalice 15. It is not to be imagined but that when Christ did breake the bread to his Disciples some crummes thereof fell uppon the table and some residue of that sacred bread was left behind Now according to the Church of Romes doctrine in every one of these peeces of bread Christs body was whole and entire Whereupon wee aske if when Christ after hee was risen from the table swate drops of blood that body of the Lord which was under these crummes swate also drops of blood Item if when Christ was put upon the Crosse that body which was under these crums or under the residues of that sacred bread was likewise crucified under the species of the bread For if it was not crucified under these species of the bread behold there was 2 Christs the one crucified the other not crucified Or if under those species Christs body was crucified they must also put under the same species the Crosse and the Souldiers that crucified him For to be crucified without a crosse is a thing
far as to be able to make God with words and to have Christ in their own power This abuse beginning to creepe in France King Charles the Bald about the yeere 870 made a commandement unto one Bertram a Priest and as learned a man as these times did affoord to compose and write a Book of this matter which Book we have yet whole and â—xtant at this day wherein hee maintaines the true doctrine and withstands stoutly and vigourously that opinion of the reall presence of the body of Christ under the species of the bread For of Transubstantiation there was yet no speech of it For which cause also Bellarmin in his first Book of tee Sacrament of the Eucharist first chap. puts this Bertram amongst the Hereticks Who not withstanding in his time lived with honor and was neither troubled nor received any rebuke or reprehension upon this subject Of the same opinion were Iohn Scotus and Drutmarus and others of the same time And I make no doubt but many others with them have defended the same cause in writing But the following ages in which error prevailed have abolished their writings and it is marvel how this Book of Bertram could escape thus The tenth and eleventh Ages are the Ages wherein this error did strengthen it selfe most in which neverthelesse God left not himselfe without testimony For Bruno Bishop of Angiers and after him but more vigorously Berengarius his Arch-Deacon taught and maintained openly that the bread and wine of the Eucharist were not the body of Christ but the figure and remembrance of it * Sigebert ad annum 1051. This Berangarius began to shew himselfe about the yeare of our Lord 1050. Against whom Pope Victorius 2. caused a Councel to be gathered at Tours about the yeare 1055 and foure yeeres after Nicholas II. cited him to Rome to the Councel assembled for that effect where Berengarius was forced to condemn his own doctrine submit himself to the Popes wil. By the reading of that Councel it appeares that â—here were in it many others of the same opinion of Berengarius And Leo * Leo Hostiensis Chrâ— Cassinensi li. 3. c. 35. E que cum nullus valeret resistere Alberiâ—us â—deÌ„ evoâ—ntur Hostiensis recordeth that none of those that were there present could resist Berengarius The forme of the abjuration prescribed unto him is to be found in the Collections of the Decrees made by Ivo Carnutensis and by Gratian which forme is set down in absurde tearmes and which the Church of Rome her selfe beleeves not For they make him say a Can. Ego Berengar Dist 2. de consecr that the bread is the true body of Christ and that Christs body is truely and sensibly handled and bruised by the teeth of the Faithfull But Berengarius being rid out of the hands of that Councell and returned back into France protested against the violence offered unto him and continued to teach the same doctrine till the yeere 1088. in which he died Upon his tombe Hildebertus * Hild. Epitaphio Berengar apud Malmesburiensem Quem modo miratur semper mirabilâ—ter orbis Ilâ—e Berengarius non obiturus obit Quem sacrae fidei fastigia summa tenentem c. Vide Baron ad ann 1088. § 21. who after was Bishop of Mans made an honorable Epitaphe wherein he tearmes him the Prop and Support of the Church the hope and the glory of the Clergy And France Germany Italy and England were full of people that embraced his doctrine as William Malmesbury testifies in the 3. Book of his English Historie All France saith hee was full of his doctrine And Matthew of Westminstâ—r in the year 1087 * Eodem tempore Berengarius Turonensis in haereticam lapsus pravitatem omnes Gallos Italos Anglos suis jam pene corruperat pravitatibus Berengarius of Tours being fallen into heresie had corrupted by his depravations almost all the French Italians and English Platina in the life of John XV. speaks thus of Berengarius It is certain that Odius Bishop of Clugni and Berengarius of Tours men famous and renowned for doctrine and holinesse were in great esteeme in that time Adde to this that Berengarius distributed all his meanes to the poore and betooke himselfe to get his living with the labour of his hands * Guit alias Berengarius istevir bonus plenes eleemosynis et humilitate magnorum possessioneÌ„ qui omnia â—â—usiâ—spauperum â—dispersit c. Antoninus Arch-Bishop of Florence whom the Pope hath canonized and made a Saint gives him this testimony in the 2 Tome of his Chronicles Tit. 16 § 20. This Berengarius was otherwise a good man full of Almes deeds and humility and having great possessions and riches which hee distributed to the poore and would have no woman to come before his eyes About the latter end of Berengarius his life lived Gregory the seventh who entred into the Papacy in the yeare of our Lord 1073. called Hildebrand before he was Pope This Gregory was suspected to incline to Berengarius his opinion Sigonius in his 9 Book of the reigne of Italy in the yeare 1080 recordeth that the Bishops of Germany assembled at Brixina in Bavaria did call this Gregory Vâ—terem haeretici Berengariâ— discipulum an old disciple of Berengarius the heretick accusing him of calling into question the Apostolicall Faith touching the body and blood of the Lord. And this agrees with Cardinall Benno Arch-Priest of the Cardinals who was very inward and familiar with the said Gregory and who wrote his life wherein hee saith that Gregory appointed a fast to three Cardinals to the end God might shew whither of the two to wit Berengarius of the Church of Rome had the rightest opinion And there he relates that John Bishop of Port in a Sermon at S. Peters Church did declare in presence both of Clergy and People that Gregory for to obtaine some divine answer had in the presence of the Cardinals cast the holy Sacrament into the fire Berengarius being dead he had many successors that maintained the same doctrine even to the time of Petruâ— de Valdo of the City of Lions whose disciples were named by their enemies Valdenses and Albigenses Of whose Religion and Confession of Faith conformable to ours Fasciculus rerum expetâ—ndaruÌ„ fol. 95. Indocus Câ—â—cius Tom. H. lib. 6. de Euchar fol. 602. hath been spoken before in the 21 chapter of the first Book and shewed that their Churches remaine even unto our times Furthermore John Wicklâ—f in England in the yeere 1390. taught the same Of whose doctrine contained in eighteen Articles here is the first That the substance of the bread remaines after the Consecration and ceases not to bee bread Against the Faithfull that professed this doctrine the Pope stirred up Kings and Princes and caused an incredible butchery to bee made of them preaching the Croisadoe against them whereby hee gave the same spirituall graces unto those that should
is no consecration THis change and so horrible a depravation of the institution of the Lord hath wholy abolished the nature of the Sacrament For Sacraments are sacred signes Not onely the Ancient but also all the Doctors of the Roman Church doe define the Sacrament after that manner saying that Sacramentum est sacrum signum So in Baptisme water is the signe and Christs blood is the thing signified And in the holy Supper the bread and the wine are the signes but the body and blood of Christ are the things signified Even therefore as if the water were taken away from Baptisme it would be no more a Sacrament nor Baptisme so the Eucharist in the Roman Church is no more a Sacrament since the signes to wit the bread and wine are abolished in stead of which they put Christs naturall body and blood which they call the Sacrament Wherefore the Councell of Trent ordaineth that the Sacrament be worshipped Ses XIII chap. 5. By this meanes Christ in the Masse is the figure and the signe of himselfe Bellav lib. 2. de Euchar cap. 24 Christus sui ipsus sigura fuit as Bellarmine with the rest teacheth as if one should say that a man is the picture of himselfe Moreover the Sacraments are not instituted for to make Christ come downe to us but to lift up our hearts to him Nor for to eate Christ with our teeth but to feed our soules and strengthen our faith Againe by Transubstantiation the consecration of the Sacrament is destroyed and there is nothing in the Masse that is consecrated The bread is not consecrated for they hold that the bread is no more bread Christs body is not consecrated for Christ cannot be consecrated by men Neither can the accidents of bread and wine be consecrated For lines colours and taste are not the offering which is pretended to be offered unto God Therefore there being nothing consecrated there is no consecration and there being no consecration there is no Sacrament CHAP. IV. That by altering the Lords Institution the Romane Church hath changed the nature of Christ THis change is gone so farre that Christs humane nature by Transubstantiation is wholy destroyed and abolished For the Scripture speaking of Christs humane nature saith that he is like unto us in all things Heb. 2.17 c. 4.15 sinne excepted But the Roman Church gives unto Christ a body that is nothing like ours Whence followeth that he is no more our brother so that all the glory of the faithfull which consisteth in haveing a brother who is the eternall Sonne of God is altogether abolished For the Church of Rome forgeth unto Christ a body which is in many severall places at one and the same time which is in Heaven and upon severall Altars but not in the space that is between From whence followeth that Christs body is separated from it selfe and farre from it selfe and higher and ower than it selfe There is no lesse aburdity in willing that an humane body â—e at the same time in severall remote places than to will that a man in one and the selfe same moment be in two severall yeares and so be young and old at once and out-live himselfe The same doctrine giveth unto Christ an humane body which is whole in every crumme of the Hoste and hath his head and his feet in one and the selfe same place and both his eies under one point Can a man say that a body whose parts are not one out of the other and differ not in situation and which taketh and filleth no place and is more spirituall than the very spirits themselves is a true humane body And for that cause the priests of the Romane Church shave or keep short the beard of their upper lips For that Church beleeveth that if a Priest should dip his mustachoe in the chalice the whole body of Christ would remaine hang'd at every haire thereof The same doctrine forgeth unto Christ two bodies of a contrary nature and unto which are attributed contradictory things For the body of Christ which was at the table celebrating the Eucharist did speake and stirre his hands But he that was in the mouthes and stomaâ—â— of the Apostles neither spake not stiâ—â— his hands The soule of Christ as he at the table was in anguish but tâ—â— which was in the Apostles mouth suâ—â—red no griefe Christ after he was riâ—â— from the table entred into the gardâ—â— did sweat great drops of blood but that was in the Apostles stomacks did 〈◊〉 sweat drops of blood Which of thâ— two is our Saviours Or if it be the sat Christ how is he contrary to himselfe Furthermore by this doctrine 〈◊〉 whole history of Christs life is madeâ—â— diculous and turn'd into a fable Fâ—â— if Christs body may be in severall remoâ—â— places at once it may be said that whilâ—â— he was in the Virgins wombe peradventure he was in other wombes And thâ— whilst he was upon the Crosse he walked in Spaine From thence also followeth that all the journies that Chrisâ— made to and fro going and comminâ— from Galilea to Judea were to no purpose For why did he goe from Galilea to Judea if he might be in both places at one the same time and be found it Judea without budging from Galilea What say they is not God omnipotent for to doe this I answer that God without question could doe all these things if he would But I say It is impossible that God should will such things For he is no lyar and cannot contradict himselfe But it were to contradict himselfe if he would that at one and the same time a man should speake and not speake stirre and not stirre suffer and not suffer and be farre and remote and divided from himselfe He will have Christs body to be a true humane body God will not have a thing so absurd and contradictory wherby they will that in the Hoste there be accidents without a subject Innoc. III. lib. 4. de myster Missa cap. 11. Est enim hic color sapor quantitas qualitas cùm nihil alterutro sit coloratum aut sapidum quantum aut quaâ—â— and as Pope Innocent the third teacheth that there be in the hoste greatnesse and nothing great color and nothing coloured As if one should suppose an ecclipse of the Sunne without a Sunne a halting of a legge and no legge a sicknesse without a sick-man Besides the omnipotencie of God is not the rule of our faith but his Will By that meanes a man might maintaine all the fables of the Alcoran saying that God is powerfull so to doe Joyne to this that God doth nothing but wisely Therefore he will never have Christ to be subject to sinnefull men now that he is glorified and be exposed to 〈◊〉 disgraces and ignominie which thâ— make him suffer every day whereof shâ—â— be spoken hereafter CHAP. V. Of Maldonats audaciousnesse 〈◊〉 giving Saint Paul and Saiâ— Luke the lye and
divide not their minde into two Adorations and worship not the body of Christ with one kinde of Adoration and the species of the bread with an other but carry their whole devotion to worship with soveraigne adoration the hoste they have before their eyes Bellarmin teacheth as much in his fourth Booke of the E charist Chapter 29. * § Sed haec Cultu latriae diciâ— mus per se proprie Christis esse adorandu eam aderaâ—â—one ad symbola 〈◊〉 â—iâ—m panis vâ—nt perâ—nere quaâ—â—nus â—ppre 〈◊〉 dunâ—ur 〈◊〉 auâ—um â—um ipso Christo quâ—m conâ—â—nent We say that Christ For se proprie is to be worshipped with the adâ—ration of Latria and that this adoration belongeth also to the signes or symboles of the bread and wine in as much as they are conceived or considered as being one with Christ himselfe whom they containe And saith it was just so that Christs garments were worshipped with the same adoration that Christ was For saith he they did not pull off his cloaths for 〈◊〉 worship him For he proposeth this for an infalliblâ— Maxime that bee that worshippeth soâ—â—thing worshippeth also all the things thâ—â— are conjâ—yned to it Bell lib. de Imaginibus cap. 25 Qui adoral ea omnia quae cum ipso conjuncta sunt That is to say that hâ— that worshippeth the Images worships also the Cobwebs that are upoâ— them And that he that worshippeth thâ— Pope worshippeth also his Breecheâ— and his shirt Hee will have then thâ— roundnesse whitenesse length breadth and taste of the hoste to be worshippeâ— with the same adoration that God iâ— worshipped with because these accident and Christ are but one Vasquez the Jesuite saith the same in his second Booke of Adoration Disp 9. Chapter 1. * Quae absolute dâ—â—â—tur adorari adorat one latriae cum tamen per accidens cii d vinitate conjunlla colantur Christs humanity saith he and the Eucharist are worshipped absolutely with the adoration of Latria albeit that being enjoyned by accident with thâ— God-head a worshippe is given to theâ— And that we may know that the accidents of the bread that is to say thâ— breadth length colour and savour of the bread are worshipped with the same adoration that Christ is worshipped he addeth * Accidentia panis vini cum existat non propria exisientâ—a sed exâ—stentia corporâ—s sanguinis Christi optâ—â—â— possiil simul sub cundem cultum adorat onis cadâ—re queadmodum humanitas Christi ejusque divinitas â—odem motu adorationis coluntur The accidents of the bread and wine because they exist not by their proper existence but by the existence of the body and blood of Christ may very well receive the same honour of adoration together with the body and blood of Christ even as Châ—sts humanitie and his Divinitie are worshipped with one and the same motion of adoration This Idolatry is prodigious by which the colour and roundnesse of the bread are worshipped with the same adoration that God is worshipped with The Aegyptians did seeme to have attained to the highest degree of Idolatry when they did worship Cats Onions and Storkes But this Idolatry in worshipping the accidents of the bread goes farre beyond them For these things they worshipped were substances and things really existing But these accidents without a subject are imaginary things and which indeed are nothing The folly of those Aegyptians would have beene much greater if they had worshipped the colour and the length and the faces or lowring of a Cat without worshipping the Cat. Adde moreover that they did not worship beasts and plants as the Soveraigne God but as having in them some sparkes of the Divinity But the Roman Church worshippeth the accidents of bread without bread with a Soveraigne adoration and which onely belongeth to God And marke the doctrine of this Jesuite who saith with approbation of the Examinators prefixed in the forefront of his booke that the accidents of the bread doe exist in Christ after the same manner as the humanitie of Christ hath no proper subsistence but subsisteth in the divine nature This truely is to unite and conjoyne the roundnesse and colour of the bread with Christ with a personall union And as errors are link'd together anâ— cleave one to an other it is certain that the accidents of the bread are noâ— more straitly conjoyned with Christ than Christ with these accidents And by consequent even as because of this imaginary union of the body of Christ with the accidents of the bread the things which befall these accidents are also attributed unto the body of Christ of which they say it is carryed and lifted up and walked up and downe and stolne away and eaten by mice and vomited up and devoured by a beast So by the same reason because of the same union they must say that the roundnesse and whitenesse of the bread are the Sonne of God and are borne of the Virgin and are just and without origiginall sinne In all this truely the Roman Church sheweth her selfe idolatrous in the last degree It is a bog or quagmire of abuses and an abyssus or a gulfe of seduction wherein Satan hath plunged men God punishing in his just anger the contempt of his word which is become an unknowne Booke among the people For it is just that those that have lost Piety should loose also the common sense CHAP. XVI Examen of the Adoration of the Sacrament by the word of God That the Ancient Christians did not worship the Sacrament IF the Scriptures had with our Adversaries any authority this controversie would soone be decided Every action that concernes Gods Service and specially Adoration is to be done in Faith and not with doubts and conjectures as Saint James saith Chapter first Let him aske in Faith nothing wavering And Saint Paul Rom. 14. saith that whatsoever is not of Faith is sinne And the same Apostle to the Hebrewes Chapter 11. It is impossible without Faith to please God Now it is impossible that the people of the Roman Church should worship the hoste of the Massâ— in faith Because God hath not commanded it in his word For as Saint Paul saith Rom. 1â— Faith commeth by hearing and hearing by the word of God In generall we have the Lords commandement saying Thou shalt worship the Lord thy God and him onely shalt thou serve Hee speaketh of the Soveraigne God Creator and Governour of the World and not of a God made with words that is made of bread subject to falling to be vomited up and stolne away Certainly to worship such a god as that is to violate the Commandement of the Law which saith Thou shalt have no other God before me In vaine doe they answer that Christ ought to be worshipped since hee is God For besides that they presuppose that which is not to wit that this bread is transubstantiated into the body of Christ they declare themselves
28.2 But this place is likewise alleaged falsly For Saint Matthew in the very same place saith the cleane contrary There was saith he a great Earthquake For the Angel of the Lord descended from heaven and came and b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rolled back the stone from the doore of the Sepulcher And Marke chap. 16.4 saith the same c Thom. 1. Concil Edition Golonan 1567. pag. 814. Revoluto monimenti lapide tertio die caro resurrexit Leo the first Bishop of Rome in his 95 Epistle to Leo Augustus acknowledges it saying that in the third day the flesh of the Lord arose againe the stone of the monument being rolles backe In vaine do they alleage that Chriâ—â— walked upon the waters For what iâ— that to prove that his body may be in severall places at one and the same time He that walketh upon the waters is not for that farre from himselfe If Christ by his divine power hath made the waters firme under his feete or sustained his body that it might not sinke he hath not for that placed his body in severall places nor changed the nature of his body If I keepe up and uphold with my hand a stone above the water that changes not the nature of the stone and doth not take from it its weight and heavinesse For to prove that the body of the Lord hath beene sometimes in two severall places at once they alleage the 23 chapter of the Actes verse 11. where it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That the night following the Lord stoode by Paul from whence they doe inferre that Christs body being in heaven stood neverthelesse by Saint Paul on earth In speaking thus they presuppose without proofe that the Lord of whom is spoken in this place is Christ onely and not God simply without distinction of persons Yea even in reâ—â—raining this word LORD to Christs person there is nothing in that place that obliges us to understand this of the body of Christ rather then of his divine nature and vertue Might not â—he sonne of God speake and make himselfe sensible to Saint Paul by his divine vertue without a locall and bodily approach The Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 12.7 Luc. 2.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 23.27 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereof Saint Luke makes use signifieth not onely to stand by one but also to come upon him unlook'd for to relieve and succour him and make him feele his favour as may be seene Acts 12.7 Luke 2.9 Acts 23.27 In all these places the Greeke word signifieth to come upon unlooked for Now the Roman Church doth not beleeve that Christ comes unto the Sacrament but beleeves that hee is made in it CHAP. XXI Of the dignitie of Priests And that our Adversaries debase and vilisie the utilitie and efficacie oâ— Masses and make them unprofitable for the remission of sinnes And of the trafficke of Masses THe Doctors of the Roman Church do speake of the Eucharist as of the highest mystery of Christian Religion and extoll with such bigge tearmes the power of priests in making Christ with a few words that they call them Gods and Creators of their Creator having a power above the blessed Virgin Mary and above all the Angels who cannot make Christ because he is made already So saith Gabriel Biel in his 4 lesson upon the Canon of the Masse * Ad Sacerdotii authoritatem Angeli coelorum cives noÌ„ audent aspiraâ—e The Angels Citizens of Heaven dare not aspire to the authority of Priesthood And a little after †Transgrediendo perinde agmina Angetorum ad ipsam eoeli Regâ—naÌ„ mundi Dom nam veniamus Haec etsi in gratiae plâ—nitudine â—â—â—aturas supergrediatur universas Hierarchâ—s tamen cedit it commissi mysterii executione Passing by the bands of Angels let us come to the Queene of Heaven and Lady of the World The same though in pleniâ—â—de of grace shee goes beyond all the creaâ—ures yet shee yeelds to the Hierarchs of â—he Church he cals the Priests so in the â—xecution of the Mystery committed unto â—â—em And it is in the same lesson where â—e saith that Christ in incarnate and made â—â—esh in the hands of Priests as in the Virâ—ins wombe and that Priests doe create â—heir Creator and have power over the â—ody of Christ Peter de Besse in his Booke of the Royall Priesthood chapter 2. speakes thus Saint Peter addeth that all Priests are Kings in token whereof they weare the crowne And in the 3 chapter The Priesthood and the Godhead are in some things to be parallell'd and are almost of equall greatnesse since they have equall power Matth. 16. 18. Againe Seeing that the Priesthood walketh hand in hand with the Godhead that Priests are Gods it goes farre beyond the kingly authority and Priests are farre above Kings And in the same place hee calls them Masters of Kings surpassing as much in dignitie the royall office as the Soule surpasses the body Which hee hath taken out of * Baron annal An. 57. §. 31. At verò longe praestare sacerdotes regibus arâ— gumento quo utitur plane significat Et paulo post Regem sacris ministris minorem gerere ordineÌ„ certum est And shewes it by the example of S. Martin who made a Priest drinke before the Emperour at the Emperour his owne table Baronius He addes Incredible things saith he but yet true that the power of Priests is so great and their excellencie so noble that heaven depends on them Item in the same place comparing the Priests with Josuah at whose Prayer the Sunne stood still he saith Josuah stopped but the Sunne but these to wit the Priests stay Christ being in heaven in the midst of an Altar The creature obeyed to the first but the Creator obeyes to these last The Sunne to the one and God to the other as often as they pronounce the sacred words To be short he concludes that whatsoever God is in heaven the Priest is the same on earth And all that with the approbation of the Faculty of Divinity at Paris prefixed in the front of the Booke It is good to know that England having beene a long time without a Bishop subject to the Pope the English Papists complained lately they had no body to conferre them the Orders and to minister unto them the confirmation without which the Canons say that a man cannot be wholy a Christian Vnto whose desire Vrhan now raigning being willing to satisfie sent them a titular Bishop which hee hath called Bishop of Calcedon But the Jesuits tâ—at are in possession of ruling and governing among the English Papists would not receive that Bishop saying that Confirmation is not necessary and that the Baptismall Vnction may supply the want of Episcopall Crisome and that a Church may bee without a Bishop Against whom the Sorbonne of Paris did cast some Censures calling their doctrine hereticall and scandalous
them are a thing whereof no trace is to be found in all Antiquitie As also the taxe of the Papall Chauncerie wherein the Absolutions for * Cap. de absolut oÌ„ibus Absolutio pro co qui interfecit patrem matrem gros 7 Absolut io pro eo qui falsificavit litteras Apostolicas grossos 15. Murther for Parricide Inceste Perjury are taxed at a certaine rate of money So many groats or so many Ducats for a man that hath killed his Father so much for him that hath lyen with his Mother A Roman Jesuit called Silvester Petra sancta wrote lately a Booke against me wherein he teaches us a thing which we knew not before He saith in the thirteenth Chapter that during the time of Advent and Lent the Pope permits not a man in Rome to passe the whole night in a bawdy house that would be thought 〈◊〉 violating of the holynesse of Lent Wherefore in those dayes of devotion it is onely permitted to passe the whole day and a part of the night in the Bawdy-house Can such Lawes be found in the Ancient Church Briefly it is a very new Religion and a heape of doctrines and Lawes unheard off in all Antiquitie expressly invented for gain and for the raising of the Popes Empire and building up that Monarchie which was not in the first ages of the Church And for to keepe the People in ignorance least they should discover these Mysteries For example Indulgences Privâ—â—â— Masses Masses and Sâ—ffrage◠〈…〉 dead are very lucrative 〈…〉 to the Pope and 〈…〉 Auriculâ—◠〈…〉 the 〈…〉 Conscienâ—◠〈…〉 jection 〈…〉 is not givâ—◠〈…〉 and satisâ—â—◠〈…〉 Monkes serve to fill up that Spirituall Treasure of the Pope whereof he carries the keyes distributing these satisfactions to the people by his Indulgences so lucrative and profitable to the Pope and his Clergie By Absolutions the Priests make themselves Judges of Soules and Judges in Gods cause In reserving to themselves and unto Kings the communion of the Cup they make themselves companions unto Kings and exalt themselves above the People By the single life of Bishops and other Clergie men the Pope keepes the Ecclesiasticall goods from being wasted and consumed and from being diverted and turned to the reliefe and enriching of the Children In painting God the Father dressed like a Pope they plant this opinion in the minde of the People that the Pope is like unto God and that God makes great account of the Pope since he borrowes his habit By Canonizing of Saints the Pope makes the People to worship his groomes and gives the title of Saint for a recompence of Services By the Sacrament of Penance the Pope and his Priests usurpe the power of imposing corporall and pecuniary punishments * Thus caused he Henry the second of England to be whipt by a troope of Monkes As is to be seene in Matth. Paris and in West monasteriensis so farre as to cause Kings to â—e whipt By the Service in the Latin â—ongue hee entertaines the People in â—gnorance and giving them his tongue planteth in the midst of them a marke of his Empire He gives them the Roman Language for to came and inure â—hem to the Roman Religion The Popes power to unthrone Kings makes him King of Kings and exalts him on an Empire above all the Greatnesse that is in the World Images which are called ignorant mens Books accustome the People to forget and be without the Scriptures which in those Countries where the inquisition raignes is a Booke altogether unknowne among the People By Transubstantiation Priests make Christ and have him in their owne power By Holy-dayes that the Pope ordaines he rules the Civill Government causing the Shops to be shut up and the Seates of Justice and of the Kings Counsell to cease When the Merchants shop shutteth the Clergie-mens shop openeth For then doe the People goe to gaine Pardons as they tearme it and visit Reliques and alwayes the Bason is by By the distinction of meates and fasting dayes the Pope rules the Markets and bellies and Kitchins and Kings and Peoples tables And the more prohibitions there is the oftner come they to the Pope and to the Prelates for to have dispensations The Pope hath made of Matrimonie a Sacrament that he might take away from the civill Magistrates and Judges Secular the right of judging of such causes for it belongs to the Church to judge of Sacraments By Dispensations in degrees of consanguinity which in the Word of God hinders the Marriage the Pope maketh that the Children of Princes for such dispensations are given but to Great ones are obliged to defend the Popes Authority if they will be held for legitimate By Annates or first fruites of Benefices and the sale of Archiepiscopall Cloakes the Pope makes an incredible gaine And there is such a Cloake for which he drawes above threescore thousand Ducats By the power which the Pope assumes to himselfe to change the Commandements of God and to dispense of Vowes and Oathes made unto God he exalts himselfe above God For hee that can free and exempt men from obeying God and being faithfull to him must be greater than God The Invocation of Saints the Adoration of Reliques and the Miracles which are said to be wrought at those Reliques serve to build up many Churches Monasteries which are as so many props to the Papall Domination In sum all the subtilty and policy in the World hath been brought therein Never was there any Empire built with so much craft and cunning The doctrine which teacheth that Christ Jesus by his death hath delivered us from the guilt and punishment of sinnes before Baptisme but as for the sinnes committed after Baptisme that we must beare the punishment for them either in this life or in Purgatory hath clipped Christs benefice for to make place unto their traffick and for to give credit to their Indulgences and Masses for the dead In a word they make profit of all Death it selfe is tributary to the Roman Clergie CHAP. XXIII Answer to the Question made unto us by our Adversaries Where was your Religion before Calvin THis demand which every foot is made unto us by our Adversaries viz. Shew us where your Religion was before Calvin is altogether injust and deceitful For to keepe us from examining the Roman Religion by the holy Scripture they amuse us with humane Histories For this is not a question of Divinity but of History wherein God hath not commanded us to be learned and skilfull that wee may bee saved But hath commanded us to be instructed in his Word At the day of judgement God shall not aske us whether we have beleeved as they did beleeve before Calvin but Saint Paul tels us that God shall judge us according to his Gospell and that men shall be judged by the Law of God Rom. 2.12 16 That if for to be saved it were necessary to know the History of the ages before Calvin mounting upwards
Inventions They use meere Water in Baptisme They have no holy Water They me not consecrate their Church-yards They bury their dead in the fields and with â—easts as also they deserve it c. And â—ee addeth that the Emperour in stead of destroying them granted unto them safety and liberty But he should have added to this that the Emperor Sigismond having by armes assaulted and scuffled with them lost there many Battles For which cause he did let them rest in peace In this discourse Aeneas hath chopt and thrust in some calumniations as when he saith they give the Eucharist to madde men and to Infants and bury their dead with beasts Things very absurde and that never were As for the rest all our Religion almost is seene in it Hungaria at the same time was full of Faithfull people holding the same beleife They presented to the King Vladislaus in the yeare of our Lord 1508. their Confession of faith conformable to ours defending themselves against an Austin Frier that had accused them to the King of many errors namely for that they did not obey the Pope called not upon Saints denied Purgatory received the Communion in both kinds and rejected Transubstantiation Vpon which last point they speak thus This Frier writeth that the bread and wine in their naturall substance are changed into the body and blood of Christ This Confession is to be fouÌ„d in Fascioulo rerum expetendarum and are changed into Christ God and man so that nothing of the substance of the bread and wine remaineth but that the onely accidents are meerely upheld by miracle This Confession of faith hath no foundation in the Lord Christ Jesus his words who never spake one word of the conversion of the substance And a little after By that is manifested that the Primitive Church had this Beleife and hath confessed it and hath not erred and did not bowe at this Sacrament For in that time they received the Sacrament sitting and reserved nothing of it and carried none of it out of the house c. About the same time in the yeare 1520. Calvin being yet very young the Faithfull of Provence presented to the Parliament of Aix their Confession of Faith conformable to ours Vpon the point of the Sacrament they speak thus We are not entangled with any errors or heresies condemned by the Ancient Church and we hold the documents and instructions approved by the true Faith And as for the Sacraments particularly we have the Sacraments in honour and beleeve that they be testimonies and signes by which Gods grace is confirmed and assured in our consciences For which cause wee beleeve that Baptisme is a signe whereby the purgation that we obtaine by the blood of Jesus Christ is corroborated in such sort that it is the true washing of Regeneration and renovation The Lords Supper is the signe under which the true Communion of his body and blood is given unto us And these poore Churches were the remainder of the horrible Persecutions exercised by the space of three or foure hundred yeares by Kings and Princes at the instigation of Popes Which Churches they had defamed with horrible heresies accusing them to be Manicheans and enemies of Marriage even as they accuse us now to be enemies unto the Saints and the blessed Virgin and to beleeve that good workes are not necessary to salvation and that we make God Author of sin A few yeares before under the raigne of good King Lewis the XII who was called the Father of the People happed a memorable thing which Carolus Molinaeus a famous Jurisconsulte reciteth in his Booke of the French Monarchie He saith that certaine Cardinals and Prelates did goe about to stirre up and incite this good King to destroy and exterminate the Inhabitants of Cabrieres and Merindoles in Provence saying they were Sorcerers Incestuous persons hereticks condemned already by the Apostolick Sea But this King answered that he would condemne no body to death without hearing both sides and be fully acquainted with the cause And that for that end he sent one Adam Fumee a Master of Request and John Parin a Jacobin Frier his Confessor for to transport themselves into the place where they lived and be informed of their Religion Which they did and reported to the King that among these men they had found no Images nor any â—race or vestige of any ornaments of Masses or Papall Ceremonies That they had found nothing touching Magicall Artes whoredomes and other crimes laid upon them The King understanding this cryed out with a lowde voice and swore that those people were better Christians than hee and his people and confirmed their priviledges and immunities That fell out about the yeare 1412. Calvin scarce being borne Pope Julius the second made warres against this King But the King defeated his Armie and the Emperours neare the City of Ravenna Assembled a Councell at Piso against the Pope Caused money to bee coyned with this Inscription round about PERDAM BABYLONIS NOMEN as Thuanus relateth in the first Booke of his History But under the raigne of King Francis the first Successor unto Lewis the twelfth these poore Churches of Provence suffered hard and rude persecutions and Massacres Neverthelesse they subsist yet at this day and Thuanus in the sixth Booke of his History speaketh of their Religion Hee saith that these Valdenses for hee tearmes them so did say that the Church of Rome had departed from the faith of Christ Jesus and was become Babylon and the great Whore whereof is spoken in the Revelation That none ought to obey the Pope nor his Prelates That Monachall life was a sinke of the Church and an Infernall thing That the fiâ—â—â— of Rurgatorie the Masse the Dedicatiâ— of Churches the Service of Saints as Suffrages for the dead were inventionâ— Satan Then hee addeth To these 〈◊〉 and principall heads of their doctrine 〈◊〉 thens were falsly added touching Muriage the Resurrection the state anâ— condition of the dead and touchâ—â— meates The same Author in the 27 Booke speaketh of the Churches of the Valsies of the Alpes which he saith to be descended from the ancient Valdeuses which have yet at this very day a Religion altogether conformable to ourt and saith that in the yeare 1560 they presented their Confession of Faith unto those whom the Duke of Savoye their Lord had sent them by which they declared that they stuck fast and adheared to the ancient doctrine contained in the Old and New Testament and to the Apostles Creed and to the foure first Generall Councels and that for the rule of a good life they kept themselves close to the renne Commandements of the the Law That they taught to live chastely soberly and justly and to yeeld obedience unto Princes and Magistrates That neverthelesse they rejected Sacrifice of the Masse the â—â—â—rament of Penance Auricular Conâ—â—sion humane Traditions Prayers for the dead but cleaved to the holy Scripâ—â—es Which things they said to have â—â—eived
in us hee must be eaten by the mouth of the bodie Christ by the same reason must eate us that we may dwell in him 11. Christ for to divert and turne away our mindes from carnall thoughts addeth in the 63 Verse The fâ—est profiteth nothing It is the Spirit that quickneth Since that by the spirit hee meaneth his Spirit whereby he regenerateth us by the flesh also he understandeth his human body Whereof he saith that it profiteth nothing to wit being taken after that manner as the Capernaites did imagine themselves What would it profit a man to have in his stomach the head and feet of Christ Jesus whether hee doe swallow him by peeces and parcels or doe swallow him whole For the absurditie is a like 12. Christ addeth The words that I have spoken unto you are spirit and life that is to say are spirituall and quickening They are not quickning but to them that understand them spiritually and that imagine not a carnall and corporall manducation So teacheth Saint Austin in his 27 Treatise upon Saint John Hee demandeth * Quid est spiritus vita sunt Responder Spirit aliter intelligenda sunt Intellexisti spiritaliter spiritus vâ—â—a sunt Int ellexisti carnalâ—ter â—tiam siâ— spiritus vâ—â—a sunt sed tibi non sunt What meaneth these words are spirit and life His answer is That they must be under stood spiritually Hast thou understood them spiritually They are spirit and life unto thee Hast thou understood them carnally In this manner they bee also spirit and life but not unto thee 13. And upon that the Capernaites and some of the Lords Disciples were scandelized and said that these words were an hard saying he saith unto them * Illi putabant cum erogaturum corpus suum ille autem dixit se ascensurum in coelum utique integrum Cum videritis Fil um hominis ascendentem ubicral prius certe vel tune videbitis quia non co modo quo putatis crogat corpus suum Certe vel tunâ— intelligetis quta gratia ejus non consumitur morsibus What and if ye shall see then the Sonne of man ascend where he was before Which words Saint Austin in the same Treatise explaineth thus What meaneth that Thereby he resolveth that which had moved them They thought he would give them his body but he saith unto them that he would ascend up to heaven to wit whole and entire When ye have seene the sonne of man ascending where he was before certainely then at leâ—st shall ye see that he giveth not his body as ye thinke Then at the least shall ye understand that his grace is not consumed with biting CHAP. III. That the Romane Church by this doctrine depriveth the People of Salvation THat which grieves our Adversaries most in all this discourse of the â—ord is this clause of the 53 Verse Veâ—ily I say unto you Except ye eate the flesh â—f the sonne of man and drinke his blood â—e have no life in you For if by these words Christ doe speake of the partiâ—ipation of the Sacrament it followes that the People of the Roman Church whom they have deprived of the cup â—hall have no life and are lost eternally â—or they drinke not Christs blood To say as Bellarmin doth that the People â—akes the blood in the Hoste is to say â—ust nothing For Christ commandeth â—ot onely to take his blood but also commandeth to drinke it If he speaketh of the Sacrament hee commandeth men not onely to be partakers of his blood but also declareth the kind and manner how he will have them to participate thereof for to drinke is thâ— kinde and manner of participating thereof Briefly he commandeth to drinke But to eate a dry Hoste or wafer is noâ— to drinke That if to eate is to drinke the Priest drinketh twice in the Masse once in taking the Hoste and anotheâ— time in taking the Cup. Vnto which thâ— common sense contradicteth and Popâ—â— Innocent the third too in his fourt Booke of the Mysteries of the Masse Chapter 21. Neither is the blood drunâ— saith he under the species of the bread nor the body eaten under the species of tâ—â— wine Here then our Adversaries do forge an absurd figure whereby to drinâ— signifieth to eate Everywhere else the doe distinguish eating from drinking but here they confound them as if thâ— were all one Indeede to eate and 〈◊〉 drinke taken in a spirituall sense signifieth one and the same thing Bâ—â— when the question is of the Sacramâ—â— of the Eucharist and of eating thâ— bread and drinking the Chalice tâ— eate and to drinke are different thing That if to eate the Hoste be to drink so to drinke the Cup shall be to eaâ—â— the Cup. And if drinking bee take figuratively why not also the word eating Here the truth is so strong that Vasquez the Jesuite sticks not to dispute with might and maine against Bellarmin who saith that the Lord commandeth only the perception of his blood but not the manner of participating therunto * Vasquez in III. partem Tomo 3. Disp 206 num 50. Hoc respoÌ„ sum mihi non proba tur quia verba Domini non tantum reseruntur ad rem sumpt am sed ad modum sumeÌ„ dâ—eam Nam manducare bibere si verba proprie usurpentur â—â—â—tois species cor venire non possunt neque enim sanguis sub specie panis bibâ— dicitur sicut neque corpus sub specie vini manducari ut optime notat Innocent III lib. 4. de Mysteriis Missae qu mvis sumâ— dicatur Christus autem praecipit ut bibamus I do not approve saith he of this answer because the words of the Lord have not only reference unto the thing that is taken but to the manner of taking it For to eate and to drink if the words be taken properly cannot agree with any species whatsoever For the blood is not said to be drunk under the species of the bread no more than the body is eaten under the species of the wino as Innocent the third observeth very well in his 4 Book chap. 21. And he addeth a thing very considerable to wit that from this answer of Bellarmin who will have this word drinking to bee taken improperly it will follow that in the whole chapter there shall not be a word spoken of the Cup. Salmeron another Iesuite is of the same opinion saying * Salmer Tom. 9. Tract 24. Quinon bibit non bibit sanguinam â—eet carneÌ„ et sanguine siâ—mat that he that drinketh not drinketh not the blood though he do take the flesh and blood But the same Jesuites that contest against their own fellows bring no better things themselves They say that when Christ said Except ye drink my blood yee have no life in you he bindeth the people to drink the Cup and that they drink it indeed in as much as the Priest drinketh for the people and representeth the
some giving him three stripes and some five With the like effeminatnesse that King yeelded up to the Pope the Investures of Benefices which the Kings his predecessors had possessed till that time That King being dead in the yeare 1189. had for Successor Richard his son and after him John a King brutish and furious who made some attempts to recover the Investures which his Father had yeelded up to the Pope But being hated and contemned of his subjects Pope Innocent the third had a faire way to handle him ill He did declare him to have lost the right of his Kingdome dispensed his subjects from their Oath of allegiance a thing never seene nor heard of before in England caused Divine Service to cease throughout all the Kingdom and Churches and Church yards to be shut up Which continued by the space of six yeares and a halfe He also excommunicated the King and gave the Kingdome of England to Philip Augustus King of France upon condition to Conquer the same at his owne perill and fortune and that for the remission of his owne sinnes That constrained King John to yeeld up his Kingdome to the Pope and to binde himselfe to doe homage unto him for his crowne So hee made himselfe the Popes vassall and England became Saint Peters patrimonie And a Patent with a golden seale was made and framed by which the King did oblige himselfe and his successors for ever to pay yearely unto the Pope a thousand marks in gold in signe of subjection besides Saint Peters moneys that were paid by polle Unto which that poore King was forced to adde an Oath whereby hee swore that hee was induced so to doe without constraint and of his owne accord and by the motion of the holy Spirit and that for the remission of his sinnes Vnder this slaverie died this King in the yeare of our Lord 1216. to whom succeeded Henrie the third who did put his Crowne at the Legats feete one knee upon the ground doing homage unto him for his Kingdome Then did the Pope beginne to send his Legats who skimmed England of money by a thousand kindes of devices The Orders of the Franciscans and Jacobins were newly instituted The same Friers preached the Croisado whereby the Pope promised the remission of all sinnes and a degree of glorie in heaven above the common sort to all those which being arm'd would make the vâ—w to goe to the holy I and fâ—r the recovering of Christs Sepulcher possessed by the Sarrasâ—ons At these Predications every one câ—ossed himselfe with a crosse upon the shoulder and a great multitude of Gentry and people sold and moâ—gaged their Lands and estates for the charges of that Journey But as they were armed and furnished for the journey another Legate would come that dispensed the English from their vow and gave them the same graces and Indulgences without bâ—dgeing from their owne houses provided they would give to the Pope as much money as was necessary to have beene spent in their journey By these meanes this Legate gathered huge summes of money And that money was employed by the Pope for to conquer the Cities and Provinces which the Emperour had in Italy Thus did the Pope inlarge his limits Never a yeare came over head but hungry Italians came over into England with new Commissions to raise moneyes with power to excommunicate all such as would refuse and put the Churches into interdict What good horses soever there were or curious houshold stuffe or fine wares in shops were conveyed away without paying for and carried into Italy The Exactors tooke up the tithes of the corne yet unsowen The Italians possessed in England the best Benefices The Pope called England his garden of pleasure and his bottomlesse treasure Whereupon great clamours arose among the People The Nobles said Matth. Paris pag. 267. Marxidiribaldi These are the successors of Constantine and not of Peter O shamefull thing rascally ruffians that know not what armes and honour is will domineere over all the World by their excommunications Matth Paris pag. 423. The Monkes in the Countrey did say The Daughter of Sion is become a brasen faced Whore and without shame at all through the just judgement of him who because of the sins of the People makes an Hypocrite to raigne and a Tyrant to governe and rule But all these clamours were unprofitable and without effect because the holie Scripture was a Booke then altogether unknowne amongst the English people They spake of nothing but of Miracles and of Images and of Pilgrimages and of Reliques Vntill such time as an English Doctor and Preacher named John Wicklef fell to preaching and writing openly against the Pope and against the Masse about the yeare of our Lord 1370. Hee was listened unto with great applause and was able to have caused a great alteration in England if the King would have given way to it Of this oppression in England Matthew Paris and Westmonasteriensis English Monks that lived in those dayes wrote strange and prodigious things Now as John Wicklef was a teaching Aencae Sylvii Hist Bohem. it fell out that a Bohemian Gentleman who was a student of Oxford did taste and rellish wicklefs Doctrine and coppied out his Bookes which he carryed over into his owne Countrey and imparted them to John Huz a famous Preacher to whom Wenceslans King of Bohemia brother to Sigismond Emperour had committed the government of the Schoole of Prague renowned at that time This John Huz overcome by the evidence of Wickless reasons fell a preaching his doctrine and being a vehement and perswasive man he drew after him a great number of People To whom Hierome of Prague did adjoyne himselfe who surpassed John Huz in eloquence and learning There came also out of Germanie one Petrus Dresdensis and one Jacobellus that spake with vehemencie against Transubstantiation and against the Communion under the onely species of the bread For to appease these stirres and commotions the Arch-Bishop of Prague called Subinco Cepus caused Wicklefs Bookes publickly to bee burned and drove out John Huz from Prague But seeing the number of those that he called hereticks did encrease dayly he himselfe fled into Hongaria towards Sigismond and John Huz returned back to Prague Then Benedict the thirteenth Gregory the twelfth excommunicated one another the one having his seat at Auignon the other at Rome A Councell was kept at Pisa in the yeare 1409. in which they created a third Pope to wit Alexander the fifth who dying shortly after John XXIII succeeded him So there was then three Popes all at once and there was no body in all the Church of Rome but was excommunicated by some one of these Popes This John had warre against Ladislaus King of Naples and for to strengthen and fortifie himselfe against him he sent Preachers abroad over all the Countries of his obedience to preach the Croisadoe whereby hee promised the forgivenesse of all sinnes to all
those that would take up Armes against Ladislaus for the defense of the Church This Indulgence being published at Prague many of the people beganne to say aloud and openly that it was indeed the language of Antichrist that promised salvation to those that should spill the Christian blood At which the Magistrate of Prague being angry hee layd hands on some of them and clapped them up into prison But the people gathered themselves together and demanded of the Magistrate the release of these prisoners who fearing an uproare appeased the people with milde words promising that no harme or wrong should be done unto them But so soon as this multitude was separated the Magistrate caused these prisoners to be stabbed with a dagger or pomard in the prison So that the blood ran out in such abundance that it streamed into the very street At the sight of that blood the people being provoked to wrath and fury they caused the Prison doores to be opened unto them and conveyed away the dead corpses and carried them from Church to Church crying aloude These are the faithfull ones that have exposed their bodies fâ—r the Covenant of God The King did consider these things without being much moved at it But the Emperour Sigismond desiring to remedy the disorders of the Papacie and by the same meanes to pacifie the troubles of Bohemia did in such sort by his going and comming and bestirring himselfe too and fro that a Councell was called and kept at Constance a City of Suaube in Germanie in the yeare 1414. wherein the three forenamed Popes were degraded of especially John XXIII for having among other things laid to his charge * Concâ—l Constant Sâ—ss X I. maintained openly and obstinately that the soules of men die as the soules of beasts and that there is neither Heaven nor Hell In these three Popes roome was chosen in the Councell Martin the fifth to whom the Emperour Sigismund kneeled downe before the whole Councell kissed his feet and worshipped him This Martin sent some Embassadors to Constantinople to whom hee gave instructions that begin thus Sactissimus et beaâ—issimus qui bahet coeleâ—te arbitriâ—m qui est Dominus in â—erris sucâ—essor Petri Christus Deâ—ini Domiâ—us uniâ—ersi ReguÌ„â—ater orbis â—umen c. The most holy and most blessed who hath the heavenly Empire who is Lord on Earth successor of S. Peter the Christ of the Lord the Master of the Vniversall World the Father of Kings the Light of the World the most high and Soveraigne Bishop Martin by the divine providence commandeth unto Master Anthonie Masson c. These instructions are inserted in the Councell of Siena held a little after Printed at Paris in the yeare 1612. At the same Councell of Constance John Huz and Hierome of Prague were called for to conferre of their doctrine they shewed some unwillingnesse to meet thither fearing some ill usage But the Emperour assured them and gave them by the advice of the Councell a large safe conduct whereby he did promise they should receive no harme there but might with all liberty and freedome propound their reasons and after that returne home in all safety Grounded upon the Emperours faith and promise they resorted to the Councel and propounded their reasons They spake chiefly of the Communion under both kinds But the Fathers of the Councell perceiving they would not yeeld to that which was enjoyned unto them concluded that they should be burned alive The Emperour made some difficulty in it saying he had obliged his faith unto them and that they came under his promise Thereupon that the Emperours conscience might be at quiet * This Canon by which is defined that one is not bound to keepe faith with hereticks is to be seene in the 19 Session of the Councel of CoÌ„stance the Councell framed a Canon wherein is declared and defined that faith must not be kept unto hereticks after men have done what they can for to convert them and that a Prince is not bound to keepe what hee hath promised them This Sentence being pronounced to John Huz he appealed to Christ Jesus They were then executed publickly And Aeneas Sylvius who afterward was Pope and made himselfe to bee called Pius the second speakes thus of them in the 36 chapter of his Historie of Bohemia * Pertulerunt ambo constanti animo neceÌ„ quasi ad epulas invitati ad incendium properaruÌ„t nullam emittentes vocem quae m seri animi esset indicium Vbi ardere coeperunt hymnum cecinere c. Both of them suffered death with a constant courage and made haste to goe to the fire as if they had been invited to a feast without heâ—ring any word come from them that shewed or testified any sorrowfulnesse of minde When they beganne to burne they fell a singing of an Hymne which could hardly be hindred by the violence and noyse of the flames No Philosopher ever suffered death with such magnanimitie as these indured burning Then he alleadgeth an Epistle of Poggius a Florentine that describeth the death of Hierome of Prague who was put to death some dayes after John Huz In that Epistle Poggius speakes as one that was present at the examination and death of the sayd Hierome I confesse saith he I never saw any body who in a cause altogether criminall came neerer the eloquence of the Ancients It was an admirable thing to sie with what words what eloquence what arguments what countenance what confidence hee answered his Adversaries and that too after he had beene three hundred and forty dayes in a deepe and stinking dungeon Then he relates afterwards how a list of heresies that were laid to his charge was read unto him and that upon everie head or point he answered in such sort as hee did shew they were calumnies laid upon him saying he beleeved nothing of all that And being brought to the place of punishment and compassed round about with faggots and straw hee fell a singing of an Hymne or Psalme The Executioner drawing neare for to kindle the fire hehind him he said unto him Friend come neere put the fire here before mee for if I did feare the fire I would not bee here The ashes of these Martyrs were cast into the Lake of Constance for to abolish the memory of them In this Councell was framed a Canon Sessioâ— XII whereby those are declared hereticks and punishable by the secular power who for conforming themselves unto Christ and unto the Ancient Church will have the people to receive the Sacrament under both kindes There also was condemned Wicklefs doctrine to whom in that Councell are falsly attributed impious doctrines and which never came into his minde For example That God ought to obey the Devill That a Prince is no lawfull master while he is in a mortall sinne And that it belongs to the people to chastise their Lords In the like manner was handled John Huz whose doctrine was condemned by
the Councell of Constance Sess XV. Artic. 19. Dixerant se audivisse quod Iohannes Hus dixisset quod indulgentiae Papae â—ipâ—scopi noÌ„ valent nisi Deus indulgeat in the fifteenth Session To whom also they did impute things farre from his beleefe Some witnesses presented themselves that testified they had heard him say That the Pardons of the Pope and of the Bishop are nothing worth unlesse God doe forgive That was one of the crimes for which he was burned For that venerable Councell hath judged that the Pope may forgive sinnes whether God will or no and that Gods consent is not necessarily required for to make that the Popes and Bishops Indulgences be of force and validity This newes of John Huz his death and of Hierome of Prague brought into Bohemia did pierce the heart of the Bohemians that were called Hussites with exceeding griefe Histor Bohemicae cap. 56. The King seeing their number encrease dayly more and more granted them Churches in Prague for their meetings Aeneas Sylvius saith that the people mooved with anger pulled downe some Monasteries and Churches both within and without the City Namely neere Tabor where thirty thousand persons did celebrate in the middest of a field the holy Communion under both kindes The King Wencestaus being dead the Kingdome of Bohemia fell to Sigismund his brother Emperor and King of Hungaria Whereupon great feare did seise the people of Bohemia because of his great power and that against his oath and violating the safe conduct he had given to John Hux and to Hierome of Prague he caused them to be burned at Constance But a Bohemian Gentleman called Zisca that had lost an eye in the warres a man incomparable for vigour of body and minde exhorted them not to be disscouraged And it fell out at the same time that Sigismund under tooke warre against the Turke in Hungaria with an indifferent bad successe That gave leasure to the people order their businesses The Queene widdow to Wenceslaus levied some troopes for to fall upon this people and hinder their encreasing Sigismund sent Lievtenants to governe the Country and set things into good order againe in whose hands Zisca did surrender and remit Pelzina and Plesta Cap. 39. and other places whereof he had gotten possession For his desire was to obey the Emperour and he sought all meanes to give him content But there came Letters from the Emperour whereby he did declare that his will and pleasure was that the Churches granted to the Bohemians called Hussites should bee taken from them and their Religion interdicted And they had good advice that Sigismonds intention was to destroy them Whereat the People being afraid looked for nothing but for a totall ruine and their enemies being become more vigorous beganne to oppresse them Which things moved Zisca to take Armes and thinke upon his defence With a few forces bee obtained many victories against the Queene having none but foote forces of small experience and little exercised in warre Then came Sigismond into Bohemia with a mighty Armie resolved to destroy this people Besieged Prague wherein Zisea was who in many sallies defeated the most part of Sigismonds armie made him raise the Siege and tooke many townes by the verie terrour of his name As hee was besieging Vissegrad the Emperour came at unawares for to make him raise the siege having with him thirtie thousand Horse and all the Nobility of Mordvia But Zisea defeated him and obtained upon him a great victorie And a little after Sigismond having for the third time prepared a mightie Armie lost a third Battell by which he was constrained to leave Bohemia full of shame and confusion A little after Zisea besieging a towne Cap. 44. received a shot of an arrow in the eye so that of blinde of an eye as hee was hee became blinde of both But that hindred him not from leading and conducting his troopes and giving many combates being victorious every where But the Emperour being irritated and angrie came backe againe into Bohemia bringing along with him two powerfull Armies the one out of Germanie and the other out of Hungaria which like an overflowing torrent overwhelmed all Bohemia Tooke some townes and made great ravage But Zisea though blinde and having but a few men drew directly towards the Emperours Armie and defeated him with a great defeat tooke Bag and Baggage and all things belonging to the Armie and pursued him a whole dayes Journey Pio a Florentine had brought out of Hungaria fifteene thousand horse who passing upon a frozen River for to save themselves the Ice breaking under them were all drowned in the River Furthermore Zisca with his victorious Armie went out of Bohemia and entred into Moravia and passed into Austria and came to succour the faithfull that were oppressed there To him did adjoyne himselfe a Moravian gentleman named Procopius exceeding valiant and an imitator of the vertue of Zisea who caused the Emperour Sigismund to raise the siege before Juâ—emberg in Moravia which he had besieged A great Battell was given betweene Zisea and the Emperours troupes neare Ausck upon the River of Elbe where a great quantity of the Germane Centry were killed on the Emperours side Who pulled downe and confounded with so many losses resolved at last to seeke after Zisca his love and friendship promising him the Generall Lievetenancy of the whole Kingdome and all kinde of Advantages Zisea gave eare thereunto and took his journey for to goe meet the Emperour but hee fell sicke by the way and dyed being very old and blinde Aeneas Sylvius saith that when hee was a dying he gave counsell to his people to make a Drumme of his skinne after his death Cap. 46. assuring them that at the sound of that Drumme his enemies would flie away Zisea being dead Procopius succeeded him in the conduct of a part of the troopes against whom Pope Martin the fifth set all Germanic in Armes and sent into Bohemia three mighty Armies commanded by the Dukes of Saxe the Marquesse of Brandenbourg and the Arch-Bishop of Trivers These three Armies joyned themselves together But so soone as the Bohemians did appeare such terrour and feare seised upon the Imperiall Armies that they presently fled without staying for the enemie forsaking all their baggage and munitions of warre But the Cardinal Julian sent by the Pope stirred up the Emperour Sigismond to make a greater effort than any of the former Aeneas Sylvius saith there was in his Armie forty thousand Horse besides the Foot This Cardinall entred into Bohemia where hee committed many unheard off cruelties killing both women and children But at the very first noyse and rumour that came of the Bohemians approach such a terrible feare tooke this huge Armie that every one threw his armes downe for to fly away more nimbly and left their carriage and munitions of warre to the enemy The Cardinall having escaped this danger came to Basile for to preside at the Councell that the Pope Eugenius the fourth had assembled there in the yeare of our Lord 1431. Now we have made this recitall not for to approve Zisea his actions nor the commotions of peoples taking armes against their Sovaraigne for to avoide persecution and Martyrdom For the truth of the Gospell is not established by these meanes Christ Jesus calleth us to beare the crosse after him The blood of Martyrs hath more efficacy for to encrease the Church and spread the doctrin of the Gospell than Battels But I have represented this history for to be an example of Gods justice punishing the disloyalty of Sigismond who against his faith and promise burned alive two faithfull Martyrs God having made use of weake and contemptible persons for to make him lose above two hundred thousand men and cover him with shame and confusion CHAP. XII The Confession of Cyril Patriarch of Constantinople now living touching the Sacrament of the Eucharist THis Prelate in the seventeenth Article of his Confession altogether conformable to the Doctrine of our Churches after he hath recited the Institution of the holy Supper as it is found in the Gospell addeth That is the simple true and lawfull Institution of this admirable Sacrament in the administration whereof wee doe confesse and beleeve the true and firme presence of the Lord Christ Jesus Yet that presence which faith offereth and makes present unto us but not that which Transubstantiation vainely invented doth teach For wee beleeve that the faithfull in the holy Supper doe eate the body of Christ Jesus our Lord not incrushing and breaking it sensibly and destroying it with our teeth in the participation But in partaking thereof by the sense of the soule For the body of Christ is not that which is taken and seene in the Sacrament with the eyes but that which Faith having taken spiritually makes it present and communicates it unto us Therefore it is 〈◊〉 that we eate it and are made partakers of it if we doe beleeve But if we beleeve not we fall away from all the benefit of the Sacrament By the same reason we beleeve that to drinke the Cup in the Sacrament is to drinke indeed the blood of our Lord Jesus Christ after the same manner as hath been said concerning the body For the Law-giver made the same commandement touching his blood as he did touching his body Which precept must not be mutilated according to every ones fancie and humour But the tradition that hath beene prescribed unto us must be kept sound and entire When therefore in the Sacrament wee have partaked worthily and communicated intirely with the body and blood of Christ we make this profession that we are already reconciled and united to our head and made one and the selfe same body with a firme hope that wee shall be his coheires in his Kingdome Here is the Originall in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 FINIS