is the true and absolute object of our adoration and adoration is due unto God only but we exclude not that flesh from our adoration lest we divid his person with Nestorius yet so that we worship that flesh not in itself but respectively as it is the flesh of the Sone of God to this purpose he brought a testimony of Cyrill and the eight anathematism of the Councell at Chalcedon They disputed on this article other three dayes but no agreement March 27. the Wurtembergers gave their propositions of Popish churches images and organes in churches They agreed that these are in themselves indifferent if the abuses be shunned Then they gave theses of baptism where the question was Whether baptism is the laver of regeneration in the holy Spirit or whether it be only a signe signifying and sealing adoption The VVurtembergers said It not only signifieth and sealeth adoption but is the very laver of regeneration because it is said He washes his Church by the laver of water and Unless a man be born again .... and they condem these propositions The grace of the holy Ghost is not tied unto the sacraments The sacraments are appointed only to confirm Gods favor toward us Regeneration or salvation depends not absolutly on baptism It is an improper speech Baptism washes away sin In the elect only is the virtue of baptism All infants that are baptized are not partakers of the grace of Christ or regenerated It is unlawfull that women do baptize even in case of necessity Beza gave his answer in writ the sum is The sacraments are not bare signes but the efficacy of the Holy Spirit should be distinguished from the power of the water as they are distinguished by John in Matth. 3. and by Pet. 1. Ep. 3. and of the whole ministery it is said He who planteth or watereth is nothing And he declares the words of the institution and the effects of baptism In the dispute Jacob Andreae held that there is but one washing because Paul saith one baptism Beza said There is an outward and an inward washing and he rebuked the Wurtembergers that they do not call the blood of Christ the thing signified in baptism Do. Jacob answered A sacrament is such as the word describes it but neither Christ nor Paul speaking of baptism make any mention of blood They asked Whether infants have faith Beza denied and the other affirmed it They questioned Whether the elect being sanctified may lose faith Beza denyed and the other put it off unto the article of predestination They asked What hope may parents have of their baptised children Beza said All should hope well but we are not Prophets to foretell that this or that child shall be a good or bad man Concerning women's baptism Th. Beza said There can be no such necessity for which the Divine ordinance of the Ministry should be trangressed Iacob said As a woman may confort a man in time of necessity Beza replied There is another consideration of exhorting and conforting one another and not the want but the contempt of the sacrament doth condemn Neither in this point did they agree Concerning predestination the Wurtembergers said God from all eternity not only foresaw the fall of man but hath also foreknown and chosen them that shall be saved and hath appointed them unto salvation that is that they should be saved by Christ for the election was made in Christ The number of them who shall be safed is certain with God So the question remains say they whether God hath predestinate his elect unto life so that he in his hid and absolut judgement hath appointed certain men yea the most part of men unto eternal damnation that he will not have them to repent nor be converted and saved We believe that such decree can not be shewd by Scripture that without respect of their unworthiness but at the meer pleasure of his will he hath appointed any man far less the greatest part of men unto everlasting damnation or that he will not have them to repent Because whatsoever is written is written .... that we through patience and consolation might have hope and God will have all men to be saved ...... They reiect these propositions Reprobation is the most wise purpose of God whereby from all eternity he hath constantly decreed without all unrighteousness not to shew love on them whom he hath not loved that in justly condemning them he might declare his wrath against sin and shew his glory The cause of the decree of election or reprobation is his eternal favour toward them who at his pleasure are appointed unto salvation and his eternal hatred of ill ordaining whom he pleased unto damnation but wherefore he hath appointed these men rather then those unto salvation or damnation there is no other impulsive cause but his will God willeth not that those who are appointed to damnation should be saved or that the death of his Sone be available unto them Beza answered thus What yee deny that the vessels of wraith alswel as the vessels of mercy were ordained from eternity Wee do affirm not only because there is alike reason of contraries and the very word Election proveth it but also it is declared by the express word of God Rom. 9. 11. And this is so far from any ground that man can challenge God of unrighteousness that He were not unjust though he had condemned all men seeing we all are the children of wraith and he is debter to none Wee say further that their condemnation who in the eternall decree are left in their corruption is not rightly attributed unto this decree For albeit that which God hath decreed can not miss but shall come to pass and so they who perish do not perish without this decree yet the cause of the execution or of their condemnation is not that decree of God but their natural corruption and the fruits of it from which it pleased God to exeem them only whom he hath chosen to salvation That there ever was and is a great number of them who perish the matter it self shewes and Christ saith Many are called and few chosen and Few enter in at the strait gate Lastly that God will not have them to be converted and saved it 's not to be understood as if they were willing and God resisteth their desire but that they will not be converted nor can they will being forsaken of God and left in impenitency He answered also to the obiections but I will not repeat them here In this dispute they come to that question Whether Christ died for all men even for the sins of the damned Iacob held the affirmative and Beza the negative When thâ—y both repeated the same arguments and answers Prince Frederik thought it expedient to close seeing no appearance of agreement he exhorted them to give one to another the hand of fraternity and to abstain from bitter writings untill God shall give them more cause of peace Jacob
Writer of the Historie saith lib. 2. there was great contention concerning the Latine Translation and in the end they did conclude that it is to be approved as authentical yet so that they who are more diligent should not be forbidden to quench their thirst out of the Hebrew and Greek Fountains And after that Councel two other Editions were published by Pope Sixtus the V. and Clemens the VIII with infinite alterations as followeth in the 16. Century 11. The Popes did indeavour to take libertie of marriage from the Clergie The single life of Church men is opposed and where they could prevail adulterie and murther of babes was multiplied as is touched In sundrie Nations great opposition was made for Arnulph Bishop of Metensis was the father of Anchises the father of Pipin Britain would not receive this bondage In Creet John a Priest had a wife and therefore was reproved by Pope Vitalian What may I speak of one Greek The Greeks are for the most part married untill this day In the fourth Councel at Toledo Cap. 43. Marriage was approved and Fornication prohibited More of this hereafter 12. Divers Nations then received the faith the Gothi and Suevi in Spain Some Nations hear of Christ forsook Arianism by authoritie of their King Reccared Ghent brake down the Altar of Mercurius whom they had served and began to serve the true God by the preaching of Amand a French-man an 613. who was exiled for reproving King Dagobert of luxurie and venerie Other Flandrians were converted by his Countrie man Aegidius an 649. The sound of the word had been through the world but the Nations persevered not and being instructed but in few persons Paganism continued and the Barbarians disturbing the Realms did also disturb the estate of religion 13. In that Centurie lived sundrie Divines although not equal to their forefathers John Bishop of Alexandria called the Almons an 610. who for Some worthy men his rare example of hospitalitie and bountifulness to the poor is no less worthy to have place amongst good men than he is followed of few He was wont at all occasions to propound unto the people questions out of the Scriptures because multitude of heresies were then on foot and he exhorted the people to propound their doubts unto him If any did presumptuously move curious questions he could cunningly turn to another more profitable When any of the unlearned moved trivial doubts he accepted them calmly and commanded that thereafter such persons should not be admitted to the end others seeing such men checked should be the more wary In the daies of Boniface the IV. John Bishop of Gerunden a Spaniard was instructed at Constantinople in the languages and reading of Scriptures thence he returning into his Countrie did with dexteritie refute the heresie of Arrius and therefore was exiled to Barchinona but after the death of the Arrian King Lemungild he returned and wrote many books Of the same country was Europius Bishop of Valentia worthy of remembrance for godliness of life and sinceritie of faith Then also lived Ildefonsus Bishop of Toledo who as another Augustine is called the Hammer of Hereticks France did never want famous witnesses of the Gospel at that time was the fore-named Arnulph Bishop of Metensis Projectus a Martyr in Aquitania an 610. Eustathius Abb. Luxovien the Disciple of Columban an 624. Modoald Bishop of Trevers Renald the successour of the above-named Amand we have heard of Serenus Bishop of Marsilia where succeeded Projectus who is said to have suffered martyrdom in agro Cameracen an 678. Eustasius a Preacher in Bavier an 640. Lambert Bishop of Tungri was put to death an 658. because he rebuked Pipin for marrying another wife the first being yet alive Dodo the brother of the second wife was the Executioner and shortly thereafter died of vermine Ulfranius Bishop of Senonen hath been a diligent labourer in the Lord's harvest in Frisia an 660. Leodagarius Bishop of Augustodunen suffered death at the command of Theorick King of France because he oft reproved him of tyrannie Victor Bishop of Carthage an 646. writing to Pope Theodore retains the old Titles saying Unto the most blest and honourable Lord his holy brother Theodore Pope the works of your most blessed brother-hood are acceptable unto God c. There he affirmeth that all the Apostles were of equal authoritie and honour 14. Isidorus Bishop of Hispala called the latter did write many books of the Christian faith and the History from Adam untill his own time 624. Isidor Hispalen he hath many errours but in many things is sound In his book de summo bono cap. 28. he saith In the holy Scriptures as on high mountains both the learned find sublimities of knowledge whereunto as Harts they may lift up the steps of their contemplation and the simple men as lesse Wights may find mean things for their capacitie to which they may humbly have refuge the holy Scripture seems unto the babes of understanding to be base in words in respect of the historie but it wadeth more deeply with the more learned opening unto them the mysteries thereof and it remains common to the learned and unlearned Lib. 7. etymolog cap. 9. Peter received his name from the Rock which is Christ on whom the Church is built the Rock hath not the name from Peter but Peter from the Rock therefore the Lord saith Thou art Peter and upon this Rock which thou hast confessed will I build my Church for the Rock was Christ upon which Peter himself was built Lib 8. cap. 5. he noteth it as a fault in the old Catharists that they did glorie in their merits and that they denied forgiveness of sins to the penitent Lib. 6. cap. 19. The Sacraments are baptism and chrism the bodie and blood of Christ Here he nameth but two because the custom was then to anoint them who were baptized De offic lib. 1. cap. 18. Bread because it strengthneth the bodie is therefore called Christ's bodie and Wine because it worketh blood in the flesh therefore it hath relation to Christ's blood these two are sensible but being sanctified by the Holy Spirit are changed into the Sacrament of the Lord's body The Papists now in our daies would gather out of these words Transubstantiation but hereafter God willing it shall appear that neither word nor thing was thought upon in 500. years after that time and Isidore saith Transeunt in Sacramentum And de doctrin fide art 33. saith That marriage is evil or to be compared with fornication and to believe that meat is evil or the cause of evil unto the eaters is not Christian but properly Manichean or Encratitish 15. Agrestin was Clark to King Theodorick and then entred the Abbey Lexovien with all his Wealth he became wearied of the superstitious rites Agrestin and left the Abbey Then he went to Aquileia which for that time was not under the yoke of the Romish Pope and
intend to hold unto our last breath wee firmly believe of the Holy Ghost wee believe the Holy Ghost and in the Holy Ghost Of the Holy Ghost that he is the one true God with the Father and the only begotten Sonne distinguished in this only that he proceeds from both by vertue of which faith quickning renewing reforming every one attaineth the participation of Christs meritorions grace justification truth fortitude and perfect salvation by which Spirit also the Holy Church is grounded in the faith of Christ against which the gates of hell are not able to prevaile which also by the same Spirit in the members of true faith he washeth justifieth sanctifieth ordereth governeth gathereth strentheneth fructifieth As also by the same Spirit were the Holy Scriptures inspired and are known by him the members of the Church are vnited from him are the gifts of ruling the Church and many other things which by the same Spirit are made perfect unto the life of glory Wee believe the Holy Ghost when wee fully consent unto the Divine Scriptures or Apostls of God Wee believe in the Holy Ghost when with clear knowledge and unfained faith wee love him and with the members inspired by him wee keep his revealed truth unto eternall glory By the same fulness of formed faith wee believe that the holy Catholick Church in respect of the foundation of lively faith is the number of all the elect from the beginning of the world unto the end thereof whom God the Father in Christ by his Spirit hath chosen justifieth calleth unto the glory of salvation and magnifyeth without which is no salvation unto man But in respect of ministry and dispensations wee believe that the holy Catholick Church is the congregation of all Ministers and people subdued by obediente obeying the will of God from the beginning of the world unto the end of it whom God only sendeth inspired by his Spirit giving them the word of truth peace reconciliation that they may bring forth the fruit of salvation in the unity of the Church and their travell be not disappointed of the saving reward whose names and number He only knoweth because he hath writen them in the book of life That first Church hath none that shal be damned and the other is mixed untill the appointed time of the last judgement But the Church of malignants seekes them that are of that evil one whom Satan sendeth in this time of mortall life to the perdition of the world and tryall of the elect On this Church all the curses and sad things that Christ his Apostls have foretold shall be heaped to wit that they who are unworthy of ecclesiastical honour may rule over them by their power The promises also of renovation are fulfilled in her And yet wee arrogate not so much unto us as that we would be called or bee the only Catholick Church as if salvation were to be found with us only but wee endeavour with all diligence to be partakers of the ecclesiasticall truth and wee are afraied to be subject unto orobey evill workers whom wee find to be enmies of the Church and its truth for fear of everlasting damnation and for obedience unto Christ and because they doe minde speak and doe unto his Church things contrary unto his law Wherefore wee willingly endure oppression tauntings and calumnies for the salvation of our souls for un less Holy fear and the horrour of hell did withhold us we would embrace the liberty of the world with it's vanities wherin one may live as he listeth But wee would rather choose the strait derided and sad way in which our Redeemer Christ and the Church his spouse condemned by the world and despised yet following the example of Christ have walked than to taste and follow the momentany pleasures of the world The first and chief ministry of the Church is the Gospell of Christ whereby grace and truth that were painfully purchased by the torment of the cross is revealed which grace is given for salvation by the Holy Ghost and God the Father unto the Elect which are called by the gift of faith Another necessary ministry of the Church wee declare to be the word of teaching by which the saving truth is known in the sense of faith through which knowledge the life of grace and glory is administred unto the men of good desire Likewise wee declare that the seven sacraments are useful unto the Church of Christ by which Sacraments the promises of God are signified to be fulfilled unto believing people and by them entrance into the Church of God for keeping unity among them that walk unto glory is ministred Faith which God gives causeth us think of baptisme the first Sacrament these things whosoever of ripe age by hearing Gods word believeth and believing is renewed in soul and is enlightened such by outward washing for argument of inward cleanness attained by faith should be baptized in the name of the Father Sonne and Holy Ghost into the vnity of the holy Church Our profession is also extended unto children which by the decree of the Apostles as Dionysius writes should be baptized and then by the guidance of their God-fathers being instructed in the law of Christ should be invited unto and accustomed with the life of faith By faith received out of the Holy Scriptures wee professe that in the dayes of the Apostls this was observed whoesover in their young years had not received the promises of the gifts of the Holy Ghost such did receive them by prayer and imposition of hands for confirmation of aith Wee thinke the same of infants Whosoever being baptized shall come to the true faith which he purposeth to follow through adversities and reproaches so that new birth appeareth in his spirit and life of grace such a one should be brought unto the Bishop or priest and being demanded of the truths of faith and of Gods commandements and of his good will and constant purpose and works of truth and shall testify by confession that all these things are so such a one is to be confirmed in the hope of attained truth and he is to be helped by the prayers of the Church that the gifts of the Holy Spirit may be increased in him for the constancy and warrefare of faith and finally for confirming the promises of God and the truth that he hath he may be associated into the Church by laying on of hands in vertue of the name of the Father of the Word and of the Holy Spirit By this faith which we have drunk from the Holy Scriptures we believe and confesse with our mouth Wheresoever a worthy priest with believing people according to the mind and purpose of Christ and order of the Church shall shew forth his prayer with these words This is my bodie and This is my blood immediatly the present bread is the body of Christ which was offered unto death for us and so the present wine is his blood shed
said he may easily understand who will compare the new Divines with the ancient both Latine and Greek So far Berald Out of these two testimonies observe that Theophylact doth agree with the Ancients before him as Chrysostom Basilius and others of those ages whom he often quoteth and doth disagree from the multitude of Preachers in the Roman Church about the year 1533. Where then is their frequent gloriation of the constancy and unity of the Roman Church with the Ancient Fathers Hear then what Theophylact saith in the Articles of controversie in those daies In Prolog before Evang. Matth. he saith Because heresies were to bud forth which are ready to wast our manners it was thought necessary that the Gospels should be written to the end that we learning truth out of them should not be deceived with the lies of heresies and our manners should not altogether be undone On Cap. 13. near the end speaking of Christ and his mother he saith The mother would shew some human thing that she had power over her son for as yet she had no great thoughts of him and therefore while he was yet speaking she would draw him unto her Porsena here addeth on the margine Lege cautè To wit he saw that these words are against the Tenets of Rome that the Virgin was free from all sin and by right of her mother-hood she can command her son On Cap. 16. Because Peter had confessed that Jesus is the son of God he said that this confession which he had confessed shall be the foundation of Beleevers so that every man which shall build the house of faith shall lay this foundation for although we build many vertues and have not this foundation a right confession we do build unprofitably ..... They have power of binding and forgiving who receive the gift of Episcopacy or oversight as Peter did for although it was said unto Peter I will give unto thee nevertheless it was granted unto all the Apostles When when he said Whose sins ye forgive they are forgiven For when he said I will give he signifieth the time coming that is after the resurrection ...... When Peter speaks rightly Christ calleth him blessed but when he feareth without reason and will not have him to suffer he lasheth him and saith Go behind me Satan In Luc. cap. 2. Bishops should keep their Flock and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is sing in the field sing spiritual things and teach the people and hear divine visions and sayings Bethleem is the house of bread and what other is the house of bread but the Church in which bread is provided it is therefore the duty of spiritual Shepheards to seek heavenly bread which when they have seen they must preach it unto others ..... The things whereof the Scripture is silent we should not inquire On Cap. 16. Nothing is so profitable as diligent searching of the Scriptures the Divel may falsely and apparently make a search of the dead to deceive the unwise and from Hell he may sow doctrine according to his wickedness but those who do duly search the Scriptures nothing can delude them for the Scriptures are a lantern and light which when it shines the theef is found and made manifest therefore we should beleeve them and not regard the rising of the dead And a little before he saith As it is impossible for any man to pass from the company of the just into the place of sinners so it is impossible as Abraham teacheth us to pass from the place of punishment into the place of the just .... The bosom of Abraham is the possession of good things which are prepared for the just passing from the Waves of the Sea into the Haven of Heaven On Ioh. cap. 1. The new Testament is called grace because God gives freely unto us not only remission of sins but the adoption of children And it is called truth because whatsoever the Fathers saw in figure or spoke He hath here preached these clearly ........... Here we learn that the miracles of Christ's childhood are but feigned and lies and made up by them who would scorn the mystery for if these had been true how could the Lord have been unknown which wrought them for it is no way likely that he was not famous which did such miracles But it is not so for before he was baptized he wrought no signs neither was he known On Cap. 3. If thou knowest not the wind which is a Spirit subject to sense how searchest thou curiously of regeneration by the Spirit of God how and from whom it is breathed If this spirit cannot be comprehended far less is the grace of the Holy Ghost subject to the laws of nature Confounded therefore be Macedonius the fighter against the Holy Ghost and Eunomius before him for he would make the Spirit a servant although he hear in this place that the Spirit bloweth whither it will far rather hath the Holy Ghost a more free motion and doth work where he willeth and after what manner he willeth ...... When thou hearest that the Son of man came down from Heaven think not that his flesh came down from Heaven this did Apollinarius teach that Christ had a body from Heaven which did pass thorow the Virgin as thorow a Conduit But because Christ is one person consisting in two natures therefore whatsoever belongs to the Man-hood is spoken of the Word and again what belongs unto the Word is spoken of the Man So here the Son of Man is said to come down from Heaven because He is one person and again lest when ye hear it said The Son of Man came down you would think that he is not in Heaven He saith even he which is in Heaven for do not think that I am not there because I came down but both am I here bodily and I sit there as God with the Father ..... Here we learn that the old Testament is like or of the same nature with the new and there is but one giver of the old and new Testament although Marcion and Manicheus and that rabble of Hereticks deny it He teacheth also that since the Jews beholding the brazen Serpent did escape death far rather we looking on him which was crucified and beleeving shall escape the death of the soul ..... Adam died justly because he sinned but the Lord died unjustly because he had not sinned .... and because he died unjustly he overcame him by whom he was killed and so delivered Adam from death which was laid justly upon him On Cap. 6. Diligent faith is a guide unto good works and good works do conserve faith for both works are dead without faith and faith without works ....... He saith I am the bread of life he saith not I am the bread of nourishment but of life for when all things were dead Christ maketh us alive by himself who is that bread in so far as we beleeve that the leaven of mankind is heated by the fire
did teach that the body and blood of Christ which are offered upon the altar throughout the earth are not the very body and blood of Christ but onely a figure or certain similitude howbeit indeed Berengarius had said nothing so To the intent Adelman may bring his Brother from this opinion he intreateth him brotherly not to depart from the doctrine of their master Fulbert and of the Catholike Church Then he appealeth to the testimony of Augustin Ambrose and Jerome who never taught any transubstantiation or impanation He writeth also that the very flesh and blood of Christ was given unto the Apostles at the first institution and are still given unto faithful communicants for he who said in the beginning Let there be light and the light was made of nothing why saying of the bread This is my body may he not cause it to be the same Afterwards he sheweth how Christ worketh this by the mystery of man for when he was made immortal and going up to heaven he said Behold I am with you unto the end of the world because he was compersonate of two natures one circumscribed another uncircumscribed by his circumscript nature he went from place to place by his uncircumscript nature he is whole every where illocally and abode with them yet he did not separate the Son of Man from the Son of God and when the Son of Man ascended up to heaven he was there as the Son of God as he witnesseth himself No man ascendeth up to heaven but he who came down from heaven the Son of Man who is in heaven If therefore he was there by the unity of person whether he had not ascended by property of nature for in the same unity he abode still on earth with men after he had ascended up to heaven Therefore that faith may be exercised in believing because that vital Sacrament appeareth not under a bodily shape it is hid profitably as the soul in the body Last of all The water in Baptism seemeth to be common water and a baptised man What seemeth he but what he was before he declareth this at great length that neither sense nor reason can reach to comprehend this mystery where sense judgeth that water to be an humide liquor cold in substance and which may be turned into air or earth but how by the water and the Spirit a soul is regenerate and forgiveness of sin is given unto this unsearchable mystery neither sense nor reason can attain and nevertheless we must surely believe That the unbodily soul is created by bodily water c. Mark here as Christ's body was not in heaven when he said Behold I am with you and yet even then he was in heaven wholly in respect of his person so now his body is in heaven and not on earth where notwithstanding he is personally Again mark We have here an union of the water and the Spirit to the regeneration of the soul but who ever thought that that water is the Spirit or that the thing signified is corporally or locally in the water or who can imagine that the body is turned into the soul when the body and soul are united And yet Adelman writeth that the union of bread and wine with the body and blood of Christ is like to these two unions to wit by these comparisons he would shew that though the elements remain still the same and Christ's body be always in the heavens till he come again to judge yet there is a real and sacramental union twixt the sign and the thing signified and that the faithful certainly communicate of both together What answer Berengarius did return to his con-disciple we cannot finde But he wrote an Epistle to the forenamed Lanfrank declaring the abuses of the Sacrament and commending the book of John Scotus on that question And he wrote expresly that the body of Christ is not in the Sacrament but as in a sign or figure or mystery He spake also in his preachings against the Romish Church in the doctrine of Marraiage and necessity of Baptism Io. Oecolampad epist lib. 3. fol. 154. print at Basil anno 1536. And Bellarm. in praef before his Books de Pon. Rom. witnesseth that Berengarius called the Church of Rome the Malignant Church the Council of Vanity and the Seat of Satan and he called the Pope not Pontificem vel Episcopum sed Pompificem Pulpificem It happened that Lanfrank was not at home and the Convent opened the Letter of Berengarius and sent it with a Clerk of Rhemes unto Pope Leo IX The Pope summoned a Synod at Verceles Berengarius was advised not to go himself but send some Clerks in his name to answer for him The two Clerks were clapt in prison Scotus was condemned 200. years after his death and the doctrine of Berengarius was condemned yet nothing done against his person at that time because many favored him Lanfrank was now a pleader for him but he was commanded by the Pope to answer him under no less pain then to be as great an Heretique as he Lanfrank following the sway of the world for afterwards he was made Bishop of Canterbury performed the charge In that Book he sheweth that Berengarius in the words of Institution This is my body did appoint them this that is this bread and the bread remaineth saith he bread so that it becometh what it was not to wit the body of Christ sacramentally Even as Ambrose said The Sacrament consisteth of two things one visible another invisible the thing signified and the sign which thing signified if it were before our eyes on earth it were visible but since it is lift up to the heavens and sitting at the right hand of the Father it cannot be brought until the time that all things be restored Again Lanfrank saith Thou believest the bread and wine of the Lord's Table to remain unchangeable in respect of the substance that is to have been bread and wine before the consecration and to be bread and wine after the consecration that they are called the flesh and blood of Christ because they are celebrated in the Church in remembrance of his flesh which was crucified and of his blood which was poured out of his side to the end we being admonished thereby may call to minde the Lord's passion and when we call it to minde we should incessantly crucifie our own flesh and the vices and infections thereof What absurdity could be in these words worthy of so many curses and what was against the Scriptures But Lanfrank hoping to catch some advantage by these last words as if Berengarius had said These signs are naked signs he did beat the air and nothing impugned the true doctrine of Berengarius for this is the special argument of Lanfrank against him The doctrine of the Apostles ordained to be preached that the flesh and blood of our Lord Jesus Christ is eaten with the mouth of the body and with the mouth of the
obit Quem sacrae fidei vestigia summa tenentem Huic jam quinta dies abstulit ausa nefas Illa dies damnosa dies perfida mundo Quâ dolor rerum summa ruina fuit Quâ status ecclesiae quâ spes quâ gloria cleri Quâ cultor juris jure ruente ruit Post obitum secum vivam procor ac requiescam Nec fiat melior sors mea sorte sua Platina in Iohan. 15. calleth Berengarius famous for learning and holiness He is reported to have been an hearty friend to learning and did breed many Students of Divinity at his proper charge and by means of them his doctrine was sowed through all France and the Countries adjacent this was matter unto his adversaries to envy him the more Albeit he did waver as Peter did and albeit his doctrine was so oft condemned by the Popes yet it could not be rooted out of men for Math. Paris in Hist ad ann 1087. writeth that all France was affected with this doctrine And Math. Westmonast at the same time saith That the doctrin of Berengarius had corrupted all the French Italian and English Nations so that the Berengarians that is the Preachers of the true faith which the Romanists call Heresie against the rising errors did not lurk in a corner And Sigebert Gemblac in Chron. saith Much was disputed by many both for him and against him by word and by writing Ex edit Antwerp anno 1608. where it is to be marked saith Vsser de eccles succes c. 8. that in the Edition at Paris anno 1589. the words For him are omitted Also Thuan in the Epistle Dedicatory of the Hystory of his time hath marked That in Germany were many of the same doctrine and that Bruno Bishop of Treveres banisht them all out of his Diocess but sparing their blood And Io. Tossington a Franciscan in his confession set forth anno 1380. saith thus The heretical sentence which is raised of the dreams of Berengarius affirmeth openly that all the Fathers of the Church and doctors of the second thousand years as they speak that is who have been within 380. years have been after the loosing of Satan and the doctrine which we saith he commonly hold to be the faith of the Church concerning the blessed Eucharist they say It is not right but an error and heresie and the tares of Satan being let loose Vsser c. 3. 6. To defend the words of the former recantation which was given in Twofold eating with the mouth was devised then and is refuted the Synod at Lateran unto Berengarius these flatterers of the Romish Idol have devised a new distinction of orall eating to wit orall eating is either visible or invisible And they called the opinion of eating Christ's flesh visibly the error of the Capernaites and they said the eating of Christ's flesh with the mouth invisibly was the explication of Christ so writeth Ivo Bishop of Carnotum anno 1092. Catalo test ver lib. 12. But the Fathers of higher antiquity condemned all orall eating as Capernaitism neither were the Capernaites so subtile to make such distinctions Yea surely Christ would have made his correction according to their error Behold what Augustine saith Tract 27. in Iohan. Who abideth not in Christ and in whom Christ abideth not without all doubt he neither spiritually eateth Christ's flesh nor drinketh his blood albeit carnally and visibly he with his teeth do press the Sacrament of the body and blood of Christ And Tract 28. What is it they are spirit and life they are spiritually to be understood understandest thou them spiritually they are spirit and life understandest thou them carnally so also they are spirit and life but not to thee They understanding spiritual things carnally were scandalised Here Augustine opposeth carnal eating whether visible or invisible unto spiritual eating and understanding and he saith that carnally men eat not the flesh of Christ but the Sacrament of his flesh 7. Bellarmin writeth in his second Book de Pon. Rom. c. 21. that the great The causes of the schism twixt the Latins and Greeks Schism twixt the Greeks and the Latines began anno 1054. because in that year Michael the Patriarch of Constantinople did excommunicate the Pope and all the Romanists for adding Filioque unto the Decree of the Ephesin Council concerning the procession of the holy Spirit Here we may see who made the Schism the Greeks kept the Decree as it was first enacted but the Latins added Filioque And when in the same place Bellarmine saith It is uncertain when the Latins added it but certainly saith he not before the 600. year and the Greeks espied the addition in the days of Pope Nicolaus LAt this time Pope Leo IX wrote against the Greeks and Michael the Patriarch and Nicolas a Monk wrote against the Latins Of this difference I will speak God willing when I come to the Council at Florence where they disputed this question Why was there so great a Schism then Bellarmin de Cleri li. 1. c. 19. saith The differences were not confined within that one but there were many others of which these are rehearsed by Fox in Act. Mon. out of an old Register of Hereford 1. The Church of Constantinople is not subject but equal unto Rome 2. The Bishop of Rome hath no greater power then the four Patriarchs and whatsoever he doeth without their knowledge and concurrence is of no strength against them 3. Whatsoever hath been concluded or done since the seven general Councils is not of full authority because from that time they convince the Latins to be in an error and to be excluded from the holy Church 4. The Eucharist is not the very body of Christ also whereas the Romish Church doth use unleavened wafers they have great loaves of leavened bread 5. They say that the Romish Church erreth in the words of Baptism for the Romanists say I baptise thee c. but the Greeks say Let this creature of God be baptised in the name c. 6. They hold that the Spirit proceedeth from the Father and not from the Son of this in another place 7. They hold no Purgatory nor that the prayers of the Church do help the dead either to lessen the pain of them in hell or to increase the glory of them who are ordained for salvation 8. They hold the souls of the dead whether elect or reprobate have not their full pain nor glory but are reserved to a certain neutral place till the day of judgement 9 They condemn the Church of Rome because Women as well as Priests anoint children when they baptise them on both shoulders 10. They call our bread Panagria 11. They condemn our Church for celebrating Mass on other days then Sundays and certain Feasts 12. They have neither cream nor oyl nor Sacrament of Confirmation 13. Neither do they use extream unction expounding the place of St James of spiritual infirmity and not of corporal 14. They injoyn
illusions is at hand which that I may see I shall not live so long Behold every good man was then waiting for the fall of Babylon and the Reformation of the Church In Epist 17. he sheweth that against his admonition this friend would try with his eyes whether it were true what he had written and by experience had found that whatsoever wickedness was in the world all did flow to Avenion as to the Sea Petrarcha said further unto him If thou worship Christ as thou hast done religiously hitherto the wickedness of his adversaries which thou hast seen shall be a spur unto thy faith and make thy piety more zealous for thou seest a people who are not only adversaries of Christ but which is worse under his banner they fight against himself and for Satan and being filled with the blood of Christ they say Who is Lord over us ..... Truly if Judas would come with his price of blood he should be welcome and poor Christ should be thrust from the doors that it is so no Christian is ignorant none bewaileth it none seeketh remedy but while one looketh unto another wickedness is unpunished and waxeth as thou seest and which at the first was a curable malady is now altogether corrupt I confess it began before our days as we have learned from our Grand-fathers ..... and now this pest looketh toward the end In Epist 18. he directeth his speech to Babylon in France that is to Avenion thus Shall I call thee a famous or infamous whore who hast played the harlot with the Kings of the earth indeed thou art the same that the Evangelist saw in the Spirit thou I say art the same and none other for thee sitting upon many waters the people and Nations are the waters upon which thou sittest Whore know thy habit a woman clothed in purple and scarlet and gold and precious stones having a golden cup in her hand full of abomination and uncleanness of fornication Doest thou not know thy self Babylon unless that deceive thee which is written in her forehead Great Babylon and thou art Little Babylon little indeed in compass of walls but in vices and compass of infinite passions and lusts and multitude of all evils thou art great yea greatest yea infinite And surely what followeth agreeth unto thee and no other Babylon the mother of fornications and abominations of the earth a wicked mother of most wicked seed ...... If thou wilt yet dissemble mark what followeth And I saw the woman drunken with the blood of the Saints and with the blood of the witnesses of Jesus Why art thou silent either shew another drunken with this blood or if thou canst deny that thou art drunk for the vision must be true ..... of all the whoredoms wherewith all Nations and Kings are drunk what lookest thou for but that that John saith Babylon is fallen it is fallen and become a den of divels who do reign in thee though with faces of men Then returning to his friend he saith But thou my friend hear with the Apostle another voice from heaven saying Come out of her my people c. Morn in Myster pag. 465. 10. Hayabad a Franciscan preached in Avenion An. 1345. before Pope Preachers at Avenion Clemens that he was commanded by God to declare that the Church of Rome is the whore of Babylon and the Pope and his Cardinals are the very Antichrist and that his Predecessors Benedict and John are condemned When the Pope challenged him he said He was commanded in a vision to speak so and therefore he durst not fail to speak it Catal. test ver lib. 18. ex Henr. de Erford Chron. John Rochetalaida another Franciscan preached the same and is said to be one of them who were burnt at Avenion An. 1353. In the year 1351. a Carmelite in a Sermon spake against the vices of the Pope and his Cardinals but he was quickly hurled from the place Mornay ex Albert. Argentin The same Author saith A Letter was affixed upon a Cardinal's door which was directed unto the Pope and his Cardinals when it was opened they found written Leviathan Prince of darkness saluteth his Vicar the Pope and his Servants the Cardinals by whose aid he overcometh Christ he commendeth them for all their vices and he remembreth the salutation of their mother pride and of their sisters avarice and others who prosper well by their help ...... It was dated In the centre of hell The Author could not be known by all their inquisition 11. At the same time Gregory de Arimino opposed the Doctors in the Articles of justification by works and of free-will at Paris he taught that man hath free-will to do evil but no good without special grace and that we are justified by faith only And he said The School-men deserve to be called Semipelagians Andreas de Castro and John Buridan two famous men at that time agreed with him 12. Then Eudo Duke of Burgundy perswaded the French King that he should not receive into his Realm the new Decretals and Extravagants His sage advice is extant among the Records of France 13. John Tauler a Preacher in Argentine about the year 1350. taught against all the merits of men and in a Sermon upon that Text Simile est Regnum coelorum Patrifamilias he confuteth invocation of Saints and proveth that we are justified of grace only referring all mens trust in the only mercy of God He was bitter against all superstition In a Sermon on the Epiphany he saith The Prelates are blinde guides of the blinde and it is to be feared that both guides and people fall into condemnation In Dominit 2. quadrages on Matth. 15. he saith We must do as the Cananitish woman she passed by the Disciples and made her petition unto the Lord himself On his Sepulchre in the Monastery of the Dominicans in Strawsburgh is an image of a man pointing with his finger unto the Lamb of God whereby was signified that his aim was to teach that Jesus Christ had taken away the sins of the world and that he dispised mans merits Catal. test ver lib. 18. 14. John Rupessa or de Rupe Scissa was imprisoned by Innocentius the IV. and then was burnt because he called the Church of Rome the whore of Babylon and the Pope the minister of Antichrist and the Cardinals false Prophets He wrote in prison a book of Prophecies with this title Vade mecum in tribulatione there he saith Surely God will send a scourge among the spirituality Two Cardinals went to talk with him and he told them a parable Once a bird was brought into the world all naked and without A bird without feathers is supplied and again made naked feathers other birds hearing of her would visit her they saw her marvelously fair and pitying her that she could not live well without feathers they consult how she might be helped and they all resolved to give her some of their own feathers so she