of weake abilities and also for that they had made a booke which they called the everlasting Gospell whereunto they said Christs Gospell was not to be compared Pope Alexander the fourth was content upon complaint made unto him that the Friers booke should be burned provided that it were done covertly and secretly and so as the Friers should not be discredited thereby and as for William of Saint Amour hee dealt sharply with him commanding his booke to be burnt as also he suspended from their benefices and promotions all such as either by word or writing had opposed the Friers untill such time as they should revoke and recant all such speeches and writings at Paris or other places appointed so tender was his holines over the Friers credit and reputation knowing belike what service might be done to him and his successours by these newly errected orders of â—riers I call them newly erected for in the time of Pope Innocent the third about the yeare 1198 the Iacobites an order of preaching Friers were instituted by Saint Dominicke and about the beginning of this age the order of Franciscans preaching Friers Minors was instituted by Saint Francis borne at Assise a towne in Italy Of the Scriptures sufficiencie and Canon SCoâ—us saith that supernaturall knowledge as much as is necessarie for a wayfaring man is sufficiently delivered in sacred Sâ—ripture Thomas Aquinas in his commentary upon that place of Saint Paul the Scriptures are able to make one wise unto salvation that the man of God may be perfect 2 Timoth. 3.15.17 saith that the Scriptures doe not qualifie a man aâ—ter an ordinarie sort but they perfit him so that nothing is wanting to make him happy And accordingly Bonaventure saith The beneâ—it of sâ—ripture is not ordinarie but such as is able to make a man fully blessed and happy Hugo Cardinalis speaking of the bookes rejected by us saith These bookes are not received by the Church for proofe of doctrine but for information of manners Of Communion under both kindes and nâ—mber of Sacraments ALexander Hales howsoever he some way incline to that opinion that it is sufficient to receive the Sacrament in one kind yet he confesseth that there is more merit and devotion and compleatnesse and efficacie in receiving in both Againe hee saith Whole Christ is not sacramentally conteined under each forme because the bread signifieth the body and not the blood the wine signifieth the blood and not the body Concerning the Churches practise wee doe not finde that the lay people were as yet barred of the cup in the holy Sacrament for our Countrey-man Alexander Hales who flourished about the yeare of Grace 1240. saith that we may receive the body of Christ under the forme of bread onely sicut fere ubique fit à Laicis in ecclesiâ as it is almost every where done of the Laiety in the Church it was almost done every where but it was not done every where Concerning the Sacraments the Schoolemen of this age can hardly agree amongst themselves that there be seaven Sacraments properly so called Alexander of Hales saith that there are onely â—oure which are in any sort properly to be sayd Sacraments of the new Law that the other three supposed Sacraments had their being before but received some addition by Christ manifested in the flesh that amongst them which began with the new Covenant onely Baptisme and the Eucharist were instituted immediately by Christ received their formes from him and flowed out of his wounded side Touching Confirmation the same Alexander of Hales saith the Sacrament of Confirmation as it is a Sacrament was not ordained either by Christ or by the Apostles but afterwards was ordained by the Councell of Meldain France Touching extreame unction Suarez saith that both Hugo of Saint Victor in Paris and Peter Lombard and Bonaventure and Alexander of Hales and Altissidorus the cheefe schoolemen of their time denyed this Sacrament to be instituted by Christ and by plaine consequence saith he it was no true Sacrament though they were of opinion that a Sacrament might be instituted by the Apostles and therefore admitted not of this consequence Of the Eucharist COncerning the Eucharist Scotus saith that it was not in the beginning so manifestly beleeved as concerning this coversion But principally this seemeth to move us to hold Transubstantiation because concerning the Saraments we are to hold as the Church of Rome doth And hee addeth wee must say the Church in the Creed of the Lateran councell under Innocent the third which begins with these words Firmiter credimus declared this sence concerning Transubstantiation to belong to the veritie of our faith And if you demaund why would the Church make choice of so difficult a sence of this Article when the words of the Scripture This is my Body might be upholden after an easie sence and in appearance more true I say the Scriptures were expounded by the same spirit that made them and so it is to be supposed that the catholike Church expounded them by the same spirit whereby the faith was delivered us namely being taught by the spirit of truth and therefore it chose this sence because it was true thus farre Scotus Let us now see what Bellarmie saith Scotus tells us saith he that before the Councell of Lateran which was held in the yeare one thousand two hundred and fifteene transubstantiation was not beleeved as a point of faith this is confessed by Bellarmine to be the opinion of Scotus onely he would avoyd his testimonie with a minime probandum est Scotus indeed saith so but I cannot allow of it and then hee taxeth Scotus with want of reading as if this learned and subtile Doctor had not seene as many Councels and read as many Fathers for his time as Bellarmine The same Bellarmine saith that Scotus held that there was no one place of scripture so expresse which without the declaration of the Church would evidently compell a man to admit of Transubstantiation and this saith the Cardinall is not altogether improbable It is not altogether improbable that there is no expresse place of Scripture to proove Transubstantiation without the declaration of the Church as Scotus sayd for although the Scriptures seeme to us so plaine that they may compell any but a refractary man to beleeve them yet it may justly be doubted whether the Text be cleare enough to enforce it seeing the most acute and learned men such as Scotus was have thought the contrary thus farre Bellarmine unto whom I will adde the testimonie of Cuthbert Tonstall the learned Bishop of Durham His words are these Of the manner and meanes of the Reall presence either by Transubstantiation or otherwise perhaps it had beene better to leave every man that would be curious to his owne conjecture as before the councell of Lateran it was left and Master Bernard Gilpin a man most holy and
find it to bee bread but the body of Christ insomuch as Bellarmine upon this testimonie saith Quid clariùs dici potest What can be said more plainely Answer Cyril saith The bread which is seene of us is not bread and the same Cyril saith of the Water in Baptisme it is not simple water let the one satisfie the other Cyril saith of the bread as hee doth of the oyle that it is no bare simple or common oyle but Charisma the type and symboll of a spirituall gift and so hee meant of the bread the Consecrated bread that it is no ordinary or common bread but of different use and servâ—ce and yet theâ—ein not any change of substance at all Neither doth Cyril say as Bellarmine corrupâ—ly traâ—slateth it or at leâ—st mâ—kes use of a corrupt trâ—nslation That the body of Câ—rist is given Sub spâ—cie panâ—s Vnder the forme of bread but as it â—s in the Greeke Vnder the type of bread even as hee saith afterwards Thinke not tâ—at you taste bread but tâ—e Antitype of Christs body so that hee calleth the consâ—crated bread and wine â—ypes and Antitypes that is signes of the body and blooâ— of Christ. Now whereâ—s Cyril would not have us judge of thâ—s Sacrament by our taste or sense it iâ— true that as the Bread and Wine are â—ound and whiâ—e aâ—d sweet in taste our bodily senses mâ—y indeed perceive thâ—m but as they are types and Aâ—titypes that is signâ—s Of the body and blood â—f Christ so â—hey aâ—e spiâ—itually to bee discernâ—d with our understanding onely as the Reverend and learned Dâ—ctor Morton Lo. Bishop of Coventry and Lichfiâ—ld and now Lord Bishop of Durâ—sme hath observed Lastly the same Cyril saith That wee have râ—pentance and remission of sinnes confined onely to the terme of thâ—s prâ—sâ—nt life More might be alleadged out of the same â—yâ—il but these may suâ—fice to shew what hee in his Caâ—echismes taught his schollers touching the Scripturâ—s sâ—fficâ—encie aâ—d Caâ—on Communion in both kinds the Euchaâ—ist and Purgatory Before I cloâ—e up this Centurie I must needs speake of Constantinâ— the Great and the two generall Councelâ— held in this Age. In â—his age flourished the honour of our nation that Christian Pâ—ince Constantine the Great borne of our coâ—nâ—rey woman Hâ—lâ—na both of them Britaines by biâ—thâ— Royâ—ll by descent Saints by estiâ—ation and true Catholikes by profession PA. Doâ—tor 〈◊〉 and Master Brerely show them to have bâ—â—nâ— o◠〈…〉 PRO. Our reverend and learned Doctor Doctor Abbot late Bishâ—p of Salisbury hath sufficiently confuted your Bishop and acquitted them from being Papists since they held not the grounds of Popery as at this day they are maintayned PA. If constantine were no Papist of what faith tâ—en was hee PRO. Hee was of the true ancient Christian Faith as may appeare by these instances following Hee held the Scriptures sufficient for deciding matteâ—s of Faith and accordingly prescribed this rule to the Nicene Councell saying Because the Apostles Bookes doe plainely instruct us in divine matters therefore we ought to make our Determinations upon Questions from words which are so divinely inspired he saith not that the Scriptures plainely teach us what to thinke of the nature and substance of God as Bellarmine would wrest it but also of the holy Law and things concerning Religion for so doe the words sound in the originall and herein saith Theodoret the greater part of the Councell obeyed the voyce of Constantine Constantine held it not the Popâ—s peculiar to summon generall Counâ—â—lls for hee called the Councell of Nice himselfe and therein sate as President and mâ—deratour receiving every mans opinion helping sometimes one part sometimes another reconciling them when they were at ods untill hee brought them to an agreement in the Faith The same Eâ—perour by his royâ—ll Letters Prescribed to the Bishops such things as belonged to thâ— good of Gods Church yea hee held himselfe to bee a Iuâ—ge and supreme Governour in Causes Ecclesiasticall for hee professeth speaking generally of all soâ—tâ— of men if any shall rashly or undadvisedly maintaine these pestilent assertions meaning the Arrians His saucinesse shall beâ— instantly curbed by the Emperours exâ—cution who is Gods Ministers Moreover Constantine never sought to the Pope for pardon hee never worshipped an Image never served Saint nor Shrine never knew the Masse Transubstantiation nor the halfe Communion hee prayed not for his Fathers soule at the performance of his Funeralls used no Requiems nor Diriges at his Exequies he wished not any prayers to bee made after his death for his owne soule but having received Baptisme newly before his death professed a stedfast hope that needed no such after-prayers saying Now I know indeed that I am a blessed man that God hath accounted mee worthy of immortall life and that I am now made partaker of the light of God And when they that stood about him wished him longer life hee answeâ—ed That hee had now attayned the true life and that none but himselfe did understand of what happinesse he was made partaker and that he therfore hastned his going to his God Thus Constantine dyed outright a Protestanâ— hee craved no after-prayers for his soule hee dreaded no Purgatory but dyed in full assurance of going immediately to his God Was this Prince now a Trent papist Now to proceed the fiâ—st Generall Councell in Christianitie after the Synod of the Apostles was that famous fiâ—st Councell of Nice consistiâ—g of 318. Bishops the greatest lights that the Christian world then had it was called about 325 yeares after Christ against Arrius that denyed Christ to bee veâ—y God from this Councell wee had oâ—r Nicen Creed it was summoned not by the thâ—n Bishop of Rome but by the Emperour Constantine Gathering thâ—m together out of divers Cities and Provinces as themsâ—lves have lâ—fâ—â—ccorded Wee produce the sixth Canon of this Councell against the Popes monarchicall Iurisdiction the â—enour thereof is this Let ancient customes hold that the Bishops of Alexandria should have the government over Aegypt Lybia and Pentapolis because also the Bishop of Rome hath the same custome as also let Antioch and other Provinces hold their ancient priviledges Now these words of the Canon thus limiting and distinguishing the severall Provinces and grounding on the custome of the Bishop of Rome that as hee had preheminence of all the Bishops about him so Alexandria and Antioch should have alL about them as likewise every Metropolitane within his owne Province these words I say doe cleerely shâ—w that before the Nicene Councell the Pope neither had preheminence of all through the world as now hee claymeth to bee an universall Bishop nor ought to have greater preheminence by their judgement than he had before time this being the effect of the Canon to wit That the Bishop of Alexandria shall have authority over his Diocesses as the Bishop of Rome
much upon Theodoret but Gregorie Valence tells you that Theodoret was taxed of errour by the Councell of Ephesus although he afterwards revoked his errour Reply You should have showne that the Councell taxed him with errour in this point of the Sacrament or that he retracted this opinion as erronious and then you had said somewhat It is true indeed that at fiâ—st he was not so firme in his faith being too much addicted to Theodorus Bishop of Mopsvestia and to Nestorius so that he wrote against the twelve Chapâ—ers which Cyril composed against the Nestorians but afterwards he revoked his errour and accuâ—sed Nestorius and whosoever should not confesse the blessed Virgin to bee the mother of God whereupon thâ— Councell of Chalcedon received him into their Communion Besides in the Dialogues alleadged Theodoret hath notably opposed the Grand Heretique Eutyches and therin shewed himselfe very Orthodoxe I proceede to Saint Austine the Oracle of the Latine Fathers whose judgâ—ment touching the Eucharist hath beene in part declared in the first Centurie Hee held that those words This is my Body were to be taken in a figurative sence his rule is that whensoever the Signe as the Bread being called Chrisâ—'s body hath the name of The thing signified the speech is alwayes figurative for Sacraments be signes which often doe take the names of those things which they doe signifie and reprâ—sent Therefore doe they carry the names of the things themselves Thus Baptisme the signe of Christ's buriall is called Christ's buriall now as Baptisme is called Christ's Burial so is the Sacrament of the Body of Christ called his Body and againe Christ doubted not to say This is my Body when he gave a signe of his body The same Father upon occasion of Christ's speech Except you eate the flesh of the Son of man Ioh. 6.53 gives us this general rule That whensoâ—ver we find in Scripture any speech of commanding some heynous act or forbidding some laudable thing there to hold the speâ—ch to be figurative even as this of eating the flesh of Chrâ—st Now of this Sacrament doth not Christ say Take eate This is my Body Saint Austines words are these If the Scripture seeme to command any vile or ill fact the speech is figurative Except ye eate the flesh of the Sonne of man and drinke his bloud yee have no life in you facinus vel flagitium videtur jubere Christ seemeth to command a wicked and sinfull act figura est ergo It is therefore a figurative speech Commanding us to partake of the passion of Christ and sweetly and profitably keepe in memory that his flesh was crucified for us Now for the manner of our feeding on Christs body the same Father tells us that It is not corporall and sensuall but spirituall credendo by believing How shall I send up my hand into heaven to take hold on Christ fitting there Send thy Faith saith he and thou hast hold of him Againe Why preparest thou thy teeth and thy belly Believe and thou hast eaten and againe For this is to eate the living bread to believe in him he that believeth in him eateth Objection You rely much upon Saint Augustine but he makes for us as may appeare by that place where he saith that Christ at his Supper carried himselfe in his owne hands Answer Our learned Doctor Bishop Morton hath notably cleered this place Saint Augustine expounding the 3â— Psalme and falling upon a wrong translation of that place in Samuel 1.21.13 And David feigned himsâ—lfe mad in their hands reades thus He carried himselfe in his owne hands Now this cannot saith he be meant of David or any other man literally they are meant then of Christ when he said of the Eucharist This is my body Now these words Et ferebatur in manibus suis are neither in the Originall Hebrew text nor in your vulgar Translation for there it isâ— collabebatur inter manus eorum David playing the mad man slipt or fell into the hands of others they that transcribed the Septuagint mistaking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his hands his owne hands for their hands occasioned this interprâ—tation Now Saint Austine interprets himselfe and answereth his Quomodo ferebatur with a Quodammodo an Adverbe of likenesse and similitude saying that After a certaine manner Christ carried himselfe in his owne hands and thus he qualifies his foâ—mer speech so that it cannot be understood of Christs Corporall carrying of his body properly in his owne hands but Quodammodo afâ—er a soâ—t and thus Saint Austine saith Secuâ—dum quendam modum this Sacrament after a sort is the body of Christ nâ—t literally but as Baptisme the Sacrament of Faith is called faith to wit figuratively and imâ—roperly Objection You alleadged Saint Chrysostome against Transubstantion but he makes for it saying Doest thou see bread doest thou see wine doe these things goe to the draught as other meates doe not so thinke not soâ— for as when waxe is put to the fire nothing of the substance remaineth nothing redoundeth so here also tâ—inke thou the mysteries consumed with the substance of the body of Christ. Answer This place as Bishop Bilson saith makes not for you for you say the substance is abolished but the accidents of bread and wine remaine but when you put waxe inâ—o the fire nothing neither shew nor substance nor accidents remaine and yet if you consult the Schooles they will tell you the accidents onely perish the matter doth not Neither doth Chrysostome say that the mysteries are consumed by the body of Christâ— but hee saith So thinke when thou commest to the mysteries that is thinke not on the elements but lift up the eyes of thy minde above them as if they were consumed and this hee spoke to stirre up the Communicants rather to marke in this Sacrament the wonderfull power and effects of Gods spirit and grace than the condition and naturall digestion of the bread and wine And it is cleare that this was his meaning for in the very next wordes following he saith Wherefore approaching to the Lords Table doe not thinke that you receive the divine body at the hands of a man but that you take a fiery coale from a Seraphim or Angel with a paire of tongs By this straine of rhetoricke Chrysostome as his manner is perswadeth the people to come to the Lords Table with no lesse reverence than if they were to receive a fiery coale as Esay did in his vision from one of the glorious Seraphims Chrysostome had no intent that the bread was transubstantiated no more than that the Priest was changed into an Angel or his hand into a payre of tongs or the body of Christ into a coale of fire and hee useth the same amplification in both the speeches the same phrase thinke you and at the same time and to the same people so that if one bee as certainely
a monster And it may bee some of the well-gifted moderne Doctors may see as farre as some of the ancient Friar Stella though it bee farre from him to condemne the common exposition given by the ancient holy Doctors Yet I know full well saith he that Pygmeis being put upon Gyants shoulders doe see farther than the Gyants themselves Neither doe wee speake this as if wee refused the tryall of Fathers but partly to bring the matter to a shorter issue and partly to give the word of God the foundation on which wee build our faith it 's due for we doe usuallâ— produce the Fathers testimonies thereby to shew our consent with the ancient Church PA. Will you charge the Fathers with errour PRO. The Fathers being but men have erred through oversight and affection Saint Cyprian and a whole Councell with him â—rred in the point of Rebaptization whiles through too much hatred of Heretickes they condemned the Baptisme of Heretickes as unlawfull and would have them baptized anew Origen through too much compassion of the wicked thought that the Devills themselves should bee saved at length Tertullian through spite of the Romane Cleargie revolted to the Montanists and was taken up with their idle Prophecies and revelations Divers of the Fathers were tainted with the errour of the Chiliasts or Millenaries mistaken herein in that they thought that Christians afâ—er the Resurrection should raigne a thousand yeares with Christ upon the earth and there should marry wives beget children eate drinke and live in corporall delights which errour though flatly repugnant to the Scriptures which say that in the Resurrection they neither marry nor are given in marriagâ— but are as the Angels in heaven they fell into partâ—y by confâ—unding the first and second Resurrection Revel 20.5 and parâ—ly by taking that carnally which was mystically meant in the Revelations Revel 21.10 and 22.2 Besides the Fathers in the exposition of Scripture doe ofâ—entimes differ each from other as Sixtus Senensis hath observed in his Bibliothecâ lib. 5. PA. Though particular Fathers doe erre in some things yet the body of them is â—ound now we are bound to interpret the Scripture according to the joynt consent of the Fathers PRO. You have forfeited your bond for in the division of the ten coÌ„â—andements to conceale your Idolatry touching Image worship forbidden in the second you goe against the streame of antiquitie the learned Iewes the Fathers Greeke and Latine for though Saint Austin in respect of the mystery of the blessed Trinitie placed three commandements in the first table and seaven in the later yet there be a dozen of the Ancients that divide them as we doe namely the Hebrewes as Philo and Iosespus shew and amongst the Grecians Gregorie Nazianzene Origen Athanasius Chrysostome or whosoever was the Author of the worke unperfit upon Mathew amongst the Latines S. Ambrose S Hierome and one more ancient then they both to wit the Author of the questions of the old and new Testament going under Saint Austins name And for Historianâ— Sulpitius Severus in his sacred Historie and Zonaras in his Annals they be of the same mind where is now your submission to the joynt consent of the Fathers In like sort you hold that the blessed Virgin was free from all spot of Originall sinneâ— and yet the Scripture sayth That in Adam all have sinned Rom. 5.12 and your owne man Melchior Canus produceth seventeene Fathers to the contrary Sancti omnes all the holy Fathers that have mentioned this matter uno ore with one consent affirme the blessed Virgin to have beene conceived in Originall sinne And yet these be the men that crake of the unanimous consent of Fathers that the Fathers are as sure to them as Gregory the thirteenth is a loving Father to his children of the Church The truth is whatsoever they say of the Fathers to dazel the peoples eyes withall they use them as Merchants doe their Counters sometimes standing for pence sometime for pounds even as they be next and readiest at hand to make up their accounts neither are they farther entertained then they favour the keyes and authority of the Church saith Duraeus now by the Church he meanes the Roman Church And Gretsâ—r saith that if the Fathers teach otherwise than the Church namely the Roman Church then they bee not Fathers but step-fathers not Doctours but Seducers Cornelius Mus the Bishop of Bitonto sayth That in points of Faith he giveth more creâ—it to the Pope than to a thousand Austines Hieromes Gregories and yet these be the men that cry up the Fatheâ—s Now if the Fathers make so much for them or they of the Fathers how is it that they corrupt the writings of the true Fathers and devise such sleights to elude their testimonies how is it that they are driven to fly to the bastard treatises of false Fathers going under the name of Abdias Linus Clemens S. Denys and the like Knights of the Poste brought in to depose on their behalfe though others of their owne side have cashiered them as counterfeits for instance sake amongst the Popes decretall Epistles the first of Clemens written as is pretended to Iames the brother of the Lord is vouched by Bellarmine for proofe of the Popes Supremacie as also by the Rhemists to prove that Peter promised Saint Clement that after his departure he would not cease to pray for him and his flocke now this Clement is pretended to be the same that lived in the Apâ—stles times and is mentioned by Saint Paul but it is discovered for a counâ—erfeit for in this Epistle it is said that Peter prayed Clemens to write after his death this Epistle to Iames the brother of the Lord to comfort him and Clemens did so whereas Iames was dead long before Peter about an eight yeares at least now what a sencelesse thing is this to write letters to a dead man specially knowing him to be dead and hereupon Cardinal Cusanus hath cast off this Epistle as counterfeit In deed Turrian the Iesuit striveth to defend this Epistle but yet hee cannot shew by what carryer Clement did send the letters to Saint Iames. And yet must these bee vouched under the reverent names of Saints Abdias Saint Linus Saint Clement Saint Denys beeing not much unlike as one in Budaeus compares some grave pontifician Fathers to antiques in Churches which bow and crouch under vaults and pillars and seeme to beare up the Church as sometime the Pope thought hee saw the Church of Saint Iohn Latterane totter and ready to fall had not Saint Dominick upheld it with his shoulder whereas these doe not beare up the Church but are borne out by the Church and are indeed but puppets PA. Master Wadesworth saith Hee found the Catholickes had farre greater and better armies of evident witnesses than
a matter of nothing to corrupt the ancient writers Austin or Fulbertus or both or could this Dicet Haereticus in probability be the mistake of the Printer and not rather purposely done by such as could not brooke the truth of that doctrine which Fulbert delivered out of S. Austine But the same Fulbert elswhere in a higher straine tels us of a Spirituall yet reall receiving of Christ saying Hold ready the mouth of thy Faith open the jawes of hope strâ—tch out the bowels of love and take the bread of life which is the nourishment of the inward man Objection Theophylact saith He that eateth me shall live by mee forasmuch as after a sort he is mingled with me and trans-elementated into me or changed into me Answer Theophylact is not of that credit as being but a late writer above a thousand yeares after Christ and therefore farre short of Primitive antiqâ—itie living as Bellarmine saith in his catalogue of Ecclesiaâ—ticke writers about the yeare 1071. Besides transelementaion proveth not transubstantiation for in transubstantiation the matter is destroyed and the quantitie and accidents remaine and in trans-elementation the matter remaineth and the essentiall accidentall formes are altered Objection Yea but Bellarmine alleadgeth Theophylact saying of the Bread that it is trans-elementated into the body of Christ and he useth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Answer Theophylact can best tell us his own meaningâ— now the same Theophylact who said that bread was trans-elemenâ—ated into Christs body saith also nos in Christum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that we also are trans-elemeÌ„â—ated into Christ that a Christian and faithfull Communicant is in a manner tâ—ans-elementated iâ—to Christ for so his words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â— id in cap. 6. Ioan. Nâ—w they will not say that we are transubstantiated into Christ therefore neither doth Theophylact by the word Trans-elementation used of the bread and wine understand any substantiall but onely a Sacramentall change in respect of the use and effect And so I proceed At this time also Berenger Archdeacon of Angiers in France resisted the corporall presence PA. I challenge Berenger PRO. You cannot justly except against him either for his life or his learningâ— In these times saith Platina Odo Abbot of Clunie and Berenger of Tours were of great account for their excellent learning and holinesse of life Sigebert Abbot of Gâ—mbloux saith that Berenger was well skilled in the Liberall arts and an excellent Logician Hildebert Bishop of Mans and afterwards Archbishop of Touâ—s was his Scholler and honoured his deceased master with this Epitaph Vir vere sapiens parte beatus ab omni Qui coâ—los animâ corpore ditat humum Post obitum vivam secùm secùm requiescam Nec fiat melior sors mea sorte suâ He was a man was blest on every part The earth hath his body the heavens his heart My wish shall be that at my end My soule may rest with this my friend PA. What though he opposed the reall presence this was but one Doctors opinion which himselfe brâ—ached without any former Catholicke precedent PRO. That is not so for his country-man Bertram who was a Monke of Corbey Abbey in France opposed the same long before him and Duval a Doctor of Sorbone saith that Amalarius and Ioannes Scotus were Berengers fore-runners The truâ—h is he neither wanted fore-runners nor followers and favourers Sigeberts Chronicle speaking of Berengers Tenet faith That there was much disputation and by many both by word and writing against him and for him Where the learned bishop Vsher observes that the words Et pro eo and for him specially favouring Berengers cause are left out in some Editionâ— but they are to bee found in other authenticke copies and wee may by the way observe that this poynt of carnall presence or the Sacrament Sub Spectebus for so they terme it was but a disputable point pro and contra and no matter of Faith in Berengers dayes Indeed this doctrine was borne downe by the Popes power so that divers durst not make open profession thereof yet privately they imployed both their tongues and pens in defence thereof and some even in a Romane Councel purposely called against Berenger stood in Defence of his figurative sense of the Sacramentall words as appeares by the Acts of the same Councel In a word Mathew of Westminster saith that Berenger had almost drawne all France Italie aâ—d England to his opinion so that the Berengarians did not luâ—ke in any obscure nooke or corner of the world but spread themselves into the famousest parts of Europe PA. Father Parsons saith that Berenger Recanted so that you cannot account him one of your side PRO. Indeed Berenger was called and appeared before divers Councels was questioned and censâ—red by fâ—uâ—e severall Popes and there was a forme of Recantation tendred to him the tenour whereof is this as Gratian hath registred it in his Decrees aftâ—rwards published and confirmed by Pope Gregory the thirtâ—enth I Berengarius doe firmely professe that I hold that the body of Christ is in this Sacrament not onely as a Sacramâ—nt but even in truth is sâ—nsibly handled with the Priests hands and broken and torne with the teeth of the faithfull Now this was such a forme of an Oath as that your owne Glosse saith of it that Vnlesse it be warily understood onâ— may fall into a greater heresie than Berengâ—r did And yet this coâ—poral eating of Christs flâ—sh with the Capernaits in Saints Iobus sixth Chapterâ— and this tearing his body with the Communicants teeth must be understood literally inasmuch as the words were purposely set downe for a formall Recantation and Bellarmine confesseth that There are no formes of speech more exact and proper in phrase concerning the matter of Faith than such as are usâ—d by thâ—m that abjure heresie Againe what though Bâ—renger upon the Clergies importunity through humane frailty were constrained For feare of death as an Historian saith to subscribeâ— and to burnâ— both his owne booke and Scotus his treatise of the Eucharist which had led him into that opinion yet he might still be of the same judgement he was on before And though he Recanted yet heâ—ein he did no more than Saint Petâ—r whose successour the Pope pretends himselfe to be in denying his Mastâ—r no more than Queene Mary who being terrified with her Faâ—hers displeasuâ—e wrote him a letter with her ownâ— hand in which for ever she renounceth the Popâ—s authoritie here in England And though hee was driven for the time to retract yet upon his comming home hee returned to his former Tenâ—t and as one saith who lived about the same time Nec tamen postâ—à dimisit afâ—er that he never changed his opinion In a word â—hough Berenger himselfe were somewhat wavering yet were his Schollers constant insomuch that Malmsburiensis a bitter enemy of theirs saith
the Eucharist which Christ had bequeathed unto them then the Bohemians much affected with this ill dealing Assâ—mbled themselves together neere unto Thabor Castle and there to the number of thirtie thousand having three hundred tables erected in the fields for that purpose they received the Eucharist in both kinds PA. Master Brerely saith The Hussites rose up in armes and were seditious and Father Parsons saith That Zisca was a rebell against his king VVenceslaus PRO. The Reverend and laborius Deane of Exceter Master Sutcliffe saith That the crime of rebellion is rather to be imputed to the Romish Clergie and their adherents For Subinco the Archbishop of Prague stirred up Sigismund against the king as Sylvius testifieth Hist. Bohem. c. 35. And that king was taken prisoner first by his Barons next by his brother Sigismund as is testified in the same Historie c. 34. Whereas the warres of Ziscay were rather against strangers than others and hapned after the Coâ—ncel of Constance and the kings death And againe Being forced by the perâ—idiousnesse of the Pope and his complices he tooke armes for his owne necessarie dâ—fence and the protection of the innocent so that he dâ—fended his poore countreymen against the invasion of strangers And thus farre master Surcliffe And so I come to speake of such other worthies as God raised up in this Age whose Testimonies we shall have occasion to produce as namâ—ly Peter de Alliacâ— Cardinal of Cambrey Iohn Gâ—rson Chaâ—cellour of Paris Paulus Burgensis Alphonsus Tostatus Bishop of Avila Thomas Walden the Englishman Nicholas Clemangtes Archdeacon of Bayeux in France Dionysâ—us Carthusianus Cardinal Bessarion Cardinal Cusanus Trithâ—mâ—us Abbot of Spanheim Wesselus Preacher at Wormes Hierome Savonarola a Dominican of Florence Gabriel Biel Iohn and Francis Picus Earles of Mirandula Laurentius Valla a Patrâ—cian or Senatour at Rome Baptista Mantuan the Poet and Historian Iohn Gerson was a good man and one that much desired the Reformation of things amisse he was present at the Councel of Constance and for speaking freely therein agâ—inst the Disorders of the Romane Church he was deprived of his goods and dignities by the Pope and expulsed the Vniversitie by thâ— Sorhonists it is recorded of him that being thus deprived of his goods and dignities he beâ—ooke himselfe to teaching of Schoole wherein his manner was daily to cause all his Schollers â—he little children to joyne with him in this short Prayâ—r My God my maker have mercie upon thy miserâ—blâ— servant Gerson Iohn de Serres in his Inventory of France in the life of Charles the seaventh saith that Gersâ—n retuâ—ning from Basil died for griefe at Lyons and in the third part of Gersons workes I find this Epitaph made on him aemula turba fugat Ast hunc dum fugeret fovit Germania felix Fit tibi Lugdunum posterior requies That is The envious multitude doe make him â—ly But flying he finds râ—st in Germany And after this at Lyons Touching the power of the Pope in disposing the affaires of Princes and their States Gerson saiâ—h it was given unto him by such as flattered him and told him That as there is no power but of God so there is none whether Temporall or Ecclesiasticall Imperiall or Regall but from the Pope in whose thigh Christ hath written King of Kings and Lord of Lords of whose Power to dispute is Sacrilegious boldnesse to whom no man may say Sir why doe you so though he alâ—er overturne waste and confound all States Let me be judged a lyar saith he if these things be not found written by them that seeme wise in their owne eyes and if some Popes have not given credit to such lying and flattering words yea he saith That in imitation of Lucifer they will be adored and worshipped as gods not enduring whatsoever they doe that any one should aske them why they doe so they neither feare God nor reverence men Gerson denied the infallibilitie of the Popes judgement and taught That he was subject to errour and that in case of errour or other scandalous misdemeanour he may be judicially deposed and to this purpose hee wrote a treatise De auferibilitate Papae That the Pope might be safely taken away from the Church and yet no danger follow of it Gerson sheweth that all sinnes Even they that seeme least and lightest are by nature mortall Touching Indulgences or pardons whether the power of the Keyes extend onâ—ly to such as are on earth or to them also that are in Purgatorie the opinions of men saith Gerson are contrarie and uncertaine but howsoever this hee pronounceth confidently That onely Christ can give such Pardons for thousands of dayes and yeeres as many Popes assume to thâ—mselves power to grant So that in Gersons time it was not resolved whether the power of the Keyes extended onely to such as are on earth or to them also that are in Purgatorie yet hee sayth it might bee favourably construed that they reached to them in Puâ—gatorie at least Indirâ—ctly Concerning their Priests and Votaries hee saith That their Cels and Nunneries were like Brothel-houses and common stewes Gerson seeing there was small hope of reformation by a Generall Councell wisheth that severall kingdomes and Provinces would reforme and redresse things amisse and accordingly the severall parts of Christendome in the West as the Churches of England Scotland France and Germany have made reformation PA Gerson was present at the Councell of Constance and there preached against the Articles of Wickliffe and the Bohemians if Wickliffe make for you Gerson doth not for Gerson condemned Wickliffes opinions PRO. Gerson preached against such Articles as Were brought to the Councell of Constance by the English and Bohemians now those Articles were many of them impious in such sort as they were proposed by them that brought them as that God must obey the dâ—vill that Kings or Bishops if they fall into mortall sinne cease to be Kings or Bishops any longer and that all they doe is meerely void Whereas Wickliffe never delivered any such thing nor had any such impious conceiâ— as they sought to fasten on him neither is it to be marvelled at that impious things were falsely and slaunderously imputed to him seeing wee are wronged in like sort at this day For Campian is not ashamed to write That wee hold God to be the Author of sin and that all sinnes are equall in Gods sight and Bristow saith That Protestants are bound to avoid all good workes which tenets wee utterly disclaime and detest and many things no doubt were writâ—en by Wickliffe and Husse and others in a good and godly sense which as they are wrested by their adversaries were hereticall and damnable So then Gerson might condemâ—e as impâ—ous sâ—me posiâ—ions falsely imputed to Wickliffe not knowing but that they were his and dislike other that indeed were his as not delivered in such sort and such forme
of words as was fit or savoring of too much passion and violence and yet for all this both Gerson and Wicklâ—ffe be good men and worthy guides of Gods Church in their times And so I come from Gerson to Cameracensis from the Scholler to the Master for Petrus de Alliaco is willingly and respectfully acknowledged by Gerson to have been his Tutour and Instructer Petrus de Alliacâ— gave a Tâ—act to the Councell of Constance touching the Reformation of the Church there doth hee reprove many notable abuses of the Romanists and giveth advise how to represse them this treatise of the Cardinals is extant in Orthuinus Gratius his Fasciculus rerum expetendarâ—â— fugiendarum paginâ 206. c. There should not be multiplyed saith hee such variety of Images and Pictures in the Church there should not be so many Holy dayes there shâ—uld not bee so many Saints canonized such numbers and variety of religious persons is not expedientâ— there are so many orders of begging Friers that their state is burthensome to men hurtâ—ull to Hospitals and to the poore He saith that it was then a Proverbe The Church is come to that estate that it is not worthy to be ruled but by Reprobates yet withall he concludeth That as there were seven thousand who had not bowed to Baal so it is to be hoped there bee some which desire the reformation of the Church Now also lived Archdeacon Clemangies who in a set treatiâ—e freely painted forth the corrupt state of the Roman Church He wrote an Epistle to Gerard Maket a Doctor of Paris the argument whereof is this That wâ—e are not onely to depart from Babylon with our affections but with our bodily fecte now hee that commands this of such a place what dost thou thinke saith the same Clemangies hee would have said of that wherein not onely sound doctrine is not received but where such are cruelly persecuted as contradict their wâ—ls yea rather their madnâ—sse Speaking of their votaries hee saith What I pâ—ay yoâ— are Numeries now a dayes but Brâ—thel-houses and common Stews the harbours of wanton men where they satisfie their lusts that now the vayling of a Nunne is all one as if you prostituted her openly to bee a Whore Hee spoke excellently also in the matter of Generall Councels and so did Cardinall Câ—sanus who treating of Councels and the Pope delivereth these positions following That it is without all question that a Generall Councell properly taken is both superiour to the rest of the Patriarkes and also to the Roman Pope I beleeve saith Cusanus that to be spoken not absurdly that the Emperour himselfe in regard of the â—are and custody of preserving the faith committed unto him may Praeceptive indicere Synodum by his imperiall authority and command assemble a Synode when the great danger of the Church requireth the same Negligenâ—e aut contradicente Romano Pontifice The Pope either neglecting so to doe or resisting and contradicting the doing thereof Hee saith That the Romane Bishop hath not that power which many flatterers heape upon him to wit that hee alone is to determine and others only to consult or advise Whiles we defend saith Cusanus That the Pope is not universall Bishop but only the first Bishop â—ver others and whiles wee ground the power of sacred Councels upon the consent of the whole assembly and not upon the Pope wee maiâ—â—taine truth and give to every one his due honour and then concluding the former positions the Cardinall saith I observe little or nothing in ancient Monuments which agreeth not to these my assertions Now also lived Laurence Vaâ—la a learned man and a most excellent Divine as Trithemiâ—s calleth him hee was a Roman Patrician and Chanon of the Cathedrall Church of Saint Iohn of Laterane in Rome hee wrote a treatise of purpose against the forged donation of Constantine whereby the Pope challengeth his pretended Iurisdiction Hee pronounceth of his owne experience That the Pope himselfe doth make warre against peaceable people and soweth â—iscord betweene Cities and Princes that the Pope makes gaines not onely of the commâ—n wealth but even of the state Ecclesiasticall and of the hâ—ly Ghost aâ—d that later Ropes laboured to bee as foolish and wicked aâ— the ancient ones were holy and wise For this and the like freenesse of his speech and pâ—â—â— hee was dâ—iven into exile by the Pope I know indeed that Master Brereley is offended with us for challenging Cusâ—â—â—â— and Valla as witnesses on our behalfe and therefore hee would make his Reader beleeve that Valla being an eager enemy to the Pope can not bee an indifâ—erent witnesse but rather a partie and that both oâ— them retracted their opinions and submitted themselves to the Catholike Church and so they might without yeelding to the Romish faction hee saith they retracted but hee cannot tell when or before whom this Recantation was made or written perhaps it is written on the backe side of Constantines Donation Neither have wee corrupted Valla to make him a partie for us hee was an honest man and we take his testimony as it is recorded and commeth 〈◊〉 our hands he was not an enemy to the Pope but to the forgeries of the papacie and this madethem billet his name amongst such bookes as are forbidden and prohibited In the later end of this age lived Baptista Mantuanus and Franciscus Picuâ— Eaâ—le of Mirandula the Oration of Picus in the Councell of Lateran is extant wherein besides his taxing the behaviour of the Clergie hee useth these words That piety is almost sunke into superstition Hee held not the Popes sentence for an infallible Oracle of truth for hee saith that if the greater part offer as was done in the Councell at Ariminum which stood for the Arrian heresie to decree ought againsâ— the Scriptures wee are not in this case to follow the most voices but to joyne our selves with the lesser numbâ—r being sound in faith Yea we are rather saith he to beleeve a plaine countreyâ—man a child or an old woman if they speake according to the Scriptures rather than the Pope and a thousand of his Prelates speaking against the word of God That the Pope may erre hee sheweth by this Similitudeâ— Even as the naturall head may be sicke and noysome humours may flow from the braine into thâ— body Even so this Deputy-head to wit â—he Pope may be sicke and from hiâ— head-ship naughty opinions saith hee may bee derived and conveied inâ—o the body of the Church Hee was one who desired the Churches reformation for in the foresaid Oration in the Lateran Councell hee wisheth That the copies of the old and new Testament were compared with the ancient and best Originals and purged from such faults as they have contracted through trâ—ct of time or the neglect of the Transcribers and that the true and authenticke Histories were severed from the
and driven out as an Hereticke Gerson howsoever he thought that the Church might lawfully prescribe the communicating in one kind alone wherein we cannot excuse him yet hee acknowledgeth That the Communion in both kinds was anciently used The Councel of Basil permitted the Bohemians to continue the use of the Communion in both kinds upon condition That they should not find fault with the contrary use nor sever themselves from the Catholicke Church Iacobellus Misvensis a Preacher of Prague being admonished by Petrus Dresdensis after he had searched into the writings of the ancient Doctors and by name Dionysius and Saint Cyprian and finding in them the communicating of the Cup to the Laity commanded hee thenceforth exhorted the people by no meanes to neglect or omit the receiving the Communion of the Cup. Cardinal Bessarion Bishop of Tusculum professeth in expresse termes Wee reade onely of two Sacraments which were plainely delivered in the Gospel Of the Eucharist Waldensis saith That some supposed the Conversion that is in the Sacrament to be in that the bread and wine are assumed into the unitie of Christs person some thought it to be by way of Impanation and some by way of Figurative and Tropical appellation The first and second of those opinions found the better entertainement in some mens mindes because they grant the essentiall preseâ—ce of Christs body and yet deny not the presence of the bread still remaining to sustaine the appearing Accidents These opinions he reports to have beene very acceptable to many not without sighes wishing the Church had Decreed That men should follow one of them Whereupon Iohn Paris writeth That this way of Impanation so pleased Guido the Carmelite sometime Reader of the Holy Palace that he professed if hee had beene Pope he would have prescribed and commanded the embracing of it Petrus de Alliaco the Cardinal professâ—th that for ought he can see the substantiall Conversion of the Sacramental elements into the body and bloud of Christ cannot be proved either out of scripture or any determination of the universal Church maketh it but a matter of opinion inclining rather to the other opinion of Consubstantiation His words are these That manner or meaning which supposeth the substance of bread to remaine still is possible neither is it contrary to reason or to the authoritie of the Scriptures nay it is more easie and more reasonaâ—ble to conceive than that which sayes the Substance doth leave the Accidents And of this opinion no inconvenience doth seeme to ensue if it could accord with the Churches determination And hee addes That the opinion which holdeth the substance of bread to remaine doth not â—vidently follow of the Scripture nor in his seeming of the Churches determination Biel saith It is not expressed in the Canon of the Bible how the body of Christ is in the Sacrament and hereof anciently there have beene divers opinions Cajetaâ— saith that secluding the Churches authoritie there is no written word of God sufficient to enforce a Christian to receive this doctrine of Transubstantiation Saurez the Iesuit ingeniously professeth that Cardinal Cajetan in his Commentâ—rie upon this Article did aâ—â—irme that those words of Christ. This is my Body doe not of themselves sufficiently prove Transubstantiation without the Churches authoritie and therefore by the Commandment of Pius Quintus that part of his Commentarie is left out in the Roman Edition By this it appeares that their learned Councel of Schoolemen who lived in this Age were not fully agreed upon the poynt Of Images and Prayer to Saints Abulensis was so farre from allowing the worship of Images as that he held it a thing unlawfull in it selfe Deut. 4.16 secluding Adoration to make any visible Image or representation of God according to his deâ—ty for hence saith hee these two inconveniences will follow First The Perill of Idolaâ—rie in case the Image it selfe should come to be adored and Secondly Errour and Heresie whiles one shall asâ—ribe to God such bodily shapes and formes as the Trinity â—s usually pictured withall Now that Abulensis with othâ—rs held it unlawfull to picture or represâ—nt the Trinâ—tie is acknowledged by Bellarmine saying It is Calvins opinion in the first booke of his Institutions cap 11. that it is an abhominable sinne to make a â—â—sible and bodâ—ly Image of the invisible and incorporeall God and this opinion of Calvins is also the opinion of some Catholicke Doctors as Abulensiâ— upon 4. Deut. quest 5. and Durand upon 3. dist 9. qu. 2. and Peresius in his booke of â—raditions Gerson condemned all mâ—king of an Image or portraiture appointed or accommodaâ—ed to worship and aadorationâ— saying Thou shalt â—ot adore thâ—m nor worship them which are thus to bâ— distinguished Thou shalt not adore them that is With any bodily reverence or bowing or kneeling to them Thou shalt not worship them with any devotion of mind Images therefore are prohibited to bee either adored or Worshipped The same Gerson disliked the varietie of pictures and Images in Churches occasioning Idolatry in the simple If Christians were in no peâ—ill of Idolatry by worshipping Images why doth Gerson complaineâ— that Superstition had infected Christian Religion anâ— that people like Iewesâ— did onely sâ—eke after Signes and yeeld Divine honour to Images Cassander writeth in this manner The opinion of Thomas Aquinas who holdeth that Images are to be woâ—shipped as their Samplers is disliked by soundâ—r Scâ—oolemen amongst whom is Durand Holcot and Gabriel â—iel Biel reporteth the opinion of them which say that an Image neither as it is considered in it selfe materâ—ally nor yâ—t according to the nature of a Signe or Image is to bee worshipped And he saith well that this opinion of Thomas was disliked of others for besides those already mentioned this was one of the Problems which Picus Mirandula proposed to be maintained by him at Rome namely that Neither the Crosse nor any other Image was to be worshipped with Latria or Divine worship no not in that sense as Thomas would have it And when otheâ—s carped at this and other his Assertions touching â—he Sacrament of the Eucharist himselfe made his owne Apologie and defence Touching Invocation of Saints though Gerson did not absolutely condemne it yet hee reprehendeth the abuses and sâ—persâ—iâ—ious observations then prevailing in the worshiâ—ping of Sâ—ints veâ—y bitterly For in his Consolatoâ—y tract of Rectifying the Heart amongst many oâ—her considâ—rations he complaineth That â—hâ—re is incollerable â—uperstitioÌ„ in the worshipping of Saints innumerable observations without all ground of reason vaine credulitie in beleeving things concerning the Saints reported in the uncertaine Legends of their lives superstitious opinions of obtaining Pardon and remission of sinnes by saying so many Pater nosters in such a Church before such an Image as if in the Scriptures and Authenticall writings of holy men there were not sufficient direction for all