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
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
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
Secundum plenitudineÌ„ potestatis de jure possumus supra jus dispensare El thi Glossa Nam contra Apostolum dispensat IteÌ„ contra vetus Testamentum El Glossa Canonis sut quidam Caus 25. quaest 1. Papa dispensat in Evangelio interpretaÌ„do ipsum that the Pope may dispense against the Apostle and against the Old Testament and may dispense with the Law as being above the Law And that he may dispense against the Gospel in giving interpretation to it In the first booke of the Decretals of Gregory the 9. Title 7. at the Chapter Quanto personam the Pope Innocent the third saith that the Pope on earth holdeth not the place of a meere man but of a very God And thereupon the Glosse of the Doctors saith The Pope of nothing can make something And a sentence that is of no value he can make it to bee some thing Because in the thing that he willeth his will standes him in stead of reason And no man saith to him Wherefore doest thou doe that For he may dispense above the Law and make of injustice Justice Thomas Aquinas whom the Pope hath Sainted saith †Thom. 2.2 quaest 1. art 10. Ad solam authoritatem summi Pontificis pertinet nova editio Symboli A new edition of a Creed belongeth solely to the Popes authority The same is defined by the Councell of Florence in the last Session to wit that the Pope may adde to the Creed That is one of the crimes for which Luther was anathematised by Pope Leo the tenth viz. because he had taught * Bulla exurge Leonis X. subjecta Concilio Lateranensi inter errores Lutherâ— hâ—oresertur Certum est in manu Ecclesiae aut Papae prorsus noÌ„ esse statuere articulos sidei That it is not in the power of the Pope and of the Roman Church to establish any Articles of faith as is to be seen in the Bull added to the last Councell of Lateran The Cardinall du Perron in his book against the King of Great Brittaine hath a chapter * 2 Booke Observat 3 Cap. 3. whose title is such Of the Churches authority in changing 〈◊〉 things contained in the Scriptures Vasquez the Jesuit in the third Toâ—â— upon the third part of Thomas Disputâ— 216. speaking of this Commandemenâ— of the Lord Drinke yee all of it saith * Vasquez 〈◊〉 3. Tâ—om Tomo 3. Disput 216 num 60. Licet concederemus hoc suisse ApostoloruÌ„ praeceptum nihilominus Ecclesia suÌ„mus Pontifex potuerunt illud justis de cansis abrogare c. Though even we should grant that thâ— was a Commandement of the Apostles yet the Church and the soveraigne Bishâ—â— might abolish it upon good grounds 〈◊〉 the Apostles power to make Lawes was nâ—â— greater than the power of the Church anâ— of the Pope Salmeron the Jesuite in the second Prolegom * Non miruÌ„ si Scriptura Ecclesiae dei quae spiritiâ— habet subijcitur It is no wonder if the Scripture be subject to the Church which hath thâ— Spirit The same man in the ninth Tome and 13 Treatise * disputing of the change and alteration in the forme of the Sacrament speakes thus Wee are no waâ— tyed to imitate Christ in all things †§. Ad illud NequaquaÌ„ astrâ—ngâ—mur in omnibus Christum imitari nâ—si in honis moribus except in good manners By that hee teachetâ— we are not bound to imitate Christ in the Sacraments nor in the communion under one kind nor in that he celebrated the holy Supper in a known tongue nor in the doctrine of Pargatory not In the Sacrifice of the Masse c. For these things concerne not manners The same in the first Prolegom a Ecclesiae authoritas antiquior dignior authoritate Scripturae The Churches authority is more ancient and more worthy than the authority of the Scriptures That truly is to say that men are above God For it is God that speaketh in the holy Scriptures Can a man say without impiety that the Church of Israel was above the Law which God had written in two tables Are Subjects above the Laws Is not the Pope subject to the Law of God The same Jesuite saith that the b Salm. Tomo XIII part 3. Disp 6. § Esl ergò Doctrina fidei admittit additionem in essent ialibus Christian Religion admitteth still of some additions in things essentiall Whence followeth that Christian Religion is not yet perfect since that essentiall Articles may be added thereunto John Almain a Sorbonist in his Booke of the Ecclesiasticall and Temporall power chapter 12. c Papa potest dâ—spensare in illis quae sunt lege Dei prohibita The Pope may dispense in things that are forbidden by Gods Law and alleadges thereupon Panormitanus and Angelus Andradius in the second Booke of the Defense of the Tridentine Faith d Romanos Pontifices multa desiniâ—ndo quae ante latitâ—bant symbolum fidei augere consuevâ—sse The Roman Bishops in defining many things that were bidden before are accustomed to enlarge the Creed And in the same place a Liquet minime cos errasse qui dicunt Rom. Pontifices posse nonnunquam in legibus dispensare à Paulo à quatuor primis Concilijs It appeareth those havenâ— erred which say that the Roman Bishop may some times dispense from obeying thâ— Lawes of the Apostle Saint Paul and thâ— foure first Councels Item b Minime vero majores nostri relig one pietate excellentes Apostoloriâ— haec quam plurim â—alia decret a resigere in animum induxissent nifi intellâ—xissent c. Our Ancesâ—ers excellent men in Piety have canceled and abrogated many of the Apostle Decrees Cardinall Bellarmin in the fourth Booke de Pontif. chapter 5. If the Pepâ—â— should erre in commanding the vices an forbâ—dding vertues the Church were bouâ—â— to beleeve that vices be good and vertues bad unlesse she would sinne against her own conscience The same Cardinall in the 31 chapter against Barklay In a good sense Chrisâ— gave to Peter that is to say to the Pope the power to doe that that which is sinne be not sinne and that which is noâ— sinne to be sinne The Romish Decree in the fortieth Distinction Canon Si Papa hath these words c Si Papa suae fraternae salutis nâ—gligens deprehenditur c. nihilominus innumer abiles pes pulos catervaâ—â—m secum ducit prano mancipio gehennoe 〈◊〉 ipso plagis multis in aeternum vapulaturos Hujus culpa â—stic redarguere praesuâ—â—t murtalium nullus quia cunctoâ—â—pse judicaturus à nemiae est judicandus nisi sit à sidâ— aâ—â—â—ius If the Pope being carelesse of his owne Salvation and of the Salvation of his brethren leadeth by troopes with him first slave of hell fire innumerable peoples to be tormented with him with many plagues eternally none dares reprove him of his faults Because that he that is to be Judge
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
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
Cup his blood These things Bethren are called Sacraments because in them one thing is seene and another is understood What is seene hath a corporall forme What is meant hath a spirituall fruite If then thou wilt understand what the body of Christ is heare the Apostle saying to the Faithfull Ye are Christs body and his members If ye bee therefore Christs body and members your mysterie is set on the table of the Lord c. He giveth the same exposition in the 26 Treatise upon Saint John By this mâ—ate and by this drinke the Lord will have to bee understood the society and fellowship of his body and of his members to wit the holy Church of the Predestinate And in the Roman Canon in the a Distinction of the Consecration at the Canon Hoc est a Coelestis anis qui â—hristi caro 〈◊〉 suo modo â—ocatur â—rpus â—hristi cum 〈◊〉 vera sit â—cramentii â—rporis â—hristi illiâ—s videliâ—t quod â—alpabile â—ortale in â—uce posiâ—m est tâ—b Glos â—oeleste Saâ—amentum â—uod vere â—praesenâ—t Christi â—rnemdiciâ—r corpus â—hristi sed â—aproprie crum diciâ—r suo moâ—â—sed non â—iveritate sed significante mysterio Vt sit sensus vocatur Chriâ—â— corpus id est significatur The heavenly bread which is the flesh of Christ is after its manner called the body of Christ although to speake truely it be the sacred signe of Christs body to wit of that which being visible palpable mortall was put upon the Crosse And thereupon the Glosse of the Doctors hath these words which truely are excellent The heavenly Sacrament that representeth truely the flesh of Christ is called the body of Christ but improperly for it is thus called after its manner but not according to the truth of the thing but by a significant mystery So that the sense is that it is called the body of Christ that is to say that it is signified S. Cyprian in his 63 Epistle will have in the sacred Cup water to be mingled with the wine His reason is because that as the wine is the blood of Christ so the water is the People and that the People ought not to bee divided from Christ b §. 9. Quando in Calice vino aqua â—iscetur Christo populus adunatur c. Sivinum tantum quis â—crat sanguis Christi inc pit esse sine nobis si veroaqua sit sola â—ebs incipit esse sinc Christo If saith he any one offereth nothing but wine Christs blood beginneth to bee without us but if the water be alone the people begins to be without Christ Whereby it followeth that as Cyprian did not beleeve that the water was transubstantiated into the people so did he not beleeve that the wine was transubstantiated into the body of Christ And in the same Epistle c Vinum fuit quod sanguiuem suii dixit That which Christ called his blood was wine And in the 76 Epistle d Dominus corpus suii paneÌ„ vocat de multorii granorum adunationâ— congestum The Lord called his body the bread compounded with the gathering together of many graines We have a Treatise of the two natures of Christ against Nestorius and Eutyches made by Pope Gelasius who wrote about the yeare of our Lord 495. There is this sentence to be found which vexeth and grieves mightily our Adversaries e Certe Sacramenta quae sumimus corporis sanguinis Christi divina res est propter quod per eadeÌ„ divinae effiscimur consortes naturae tameÌ„ esse non desinit substaÌ„tia panis vini Et certe image similitudo corporis et sanguinis Christi in actione mysteriorum celebraÌ„tur Certainely the Sacraments that we take of the body blood of Christ are a divine thing for which cause also by them we are made partakers of the divine nature and yet the substance or nature of the bread and wine ceaseth not to be And verily the Image and similitude of the body and blood of Christ is celebrated in the action of the mysteries Note that hee disputed against the Eutychians who held that the substance of the body of Christ was passed and changed into the substance of the divine nature The controversy was not about the conversion of the accidents but of the Substance which Gelasius maintaineth to remaine in the body of the Lord as the substance of the bread remaineth in the Sacrament Now no man can doubt but that this Book be of Gelasius Bishop of Rome Hoc etiam eatae meâ—orie Papa Gelasius c. in co â—bro quem â—emoratus â—â—ntistes â—onscripsit â—dversus eâ—â— qui in 〈◊〉 omino Ieâ— duarum at urarum â—olunt indiâ—â—aÌ„ credere â—ritatem Quomodo â—cend t in â—â—lum nisi â—â—ia localis verus est â—mo aut â—omodo aâ—st fidelâ—â—s suiâ—â—nisi â—â—a idem â—mensus 〈◊〉 â—rus dâ—us seeing that Fulgentius who lived in Gelasius time alleadgeth it * in his Book to Feâ—randus the Deacon in the 2 proposition and attributeth it to the Pope Gelasius Fulgentius Disciple to S. Austin in his second Book to Trasimondus chap. 17. a How is Christ ascended into Heaven but because he is in a place and a man indeed Or how is he present to his Faithfull ones but because he is infinit and a God indeed Again in his Book of the Faith to Peter the Deacon chap. 19. b Cuâ— nunc id est tempore nov Testamenti cum Paâ—e et Sp Sancto cum quibs illi est una diviniâ—as sacrificium â—ais et â—â—niâ—n side et charitâ—te sancta Ecclesia Catholica per uversum orâ—â—â—â—eâ—rae offerre non cessat etc. The holy Catholick Church which is over all the world now that is to say under the New Testament ceaseth not to offer unto Christ Jesus with the Father and the holy Ghost with whom he is one and the same Godhead a Sacrifice of bread and wine in Faith and Charity For in those caâ—n ill oblations of the Old Tetestament there was a figure of Christs flesh which he was to offer for our sins being without sin But in the sacrifice of the Eucharist is made an action of thankesgiving and a remembrance of the flesh of Christ which he offered for us and of the blood that himselfe who is God hath shed for us Besides this that he calleth the Holy Supper a remembrance and a Sacrifice of bread and wine it is very remarkable that he saith that this Sacrifice of bread and wine is offered unto Christ Jesus Whereby it appeareth that this Sacrifice is not Christ himselfe for Christ is not Sacrificed unto Christ Facundus an Affrican Bishop who wrote about the yeare of our Lord 550 in the defence of three heads or points of the Councell of Chalcedon * Potest Sacramentum adoptionis adoptio nuÌ„cupari sanguâ—neÌ„ dicimus noÌ„ quod proprie corpuâ— ejus sit panis poculum sanguis sed quod in se mysterium
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