Church as if Saint Peter whose successour he pretends to be had hâ—ld the Apostolike chayre as it weâ—e in Fee for him and his Successours for ever and the other eleven had held theiâ—s for terme of life onely And now to looke homâ—waâ—ds to our Britaine in this Age we find our auâ—cestors besides their common enemies the Scots Picts and Saxons troubled with another more secret but as dangerous to wiâ— the Pelagian heresie wherewith Pelagius a Romane Monke borne in Little Britaine with his Disciple Celestius beganne to infect these Northerne parts But after they and their heresies were condemned in the Councels of Carthage and Mela Pope Celestine sent Palladius into Scotland as also our neighbours the French bishops at the request of the Catholique English sâ—nt Germanus bishop of Aâ—xerre and Lupus bishop of Troys in Champeigne into England to beat downe Pelagianisme which they happily suppressed Now also there was a Provinciall Councel held in Britaine for the reforming of Religion and repairing of the ruin'd Churches which the Pagan marriage of Vortiger had decayed to the great griâ—fe of the people A plaine token that their zeale continued evâ—n unto those dayâ—s for so it was whiles Vortiger a British Prince marryed with the fayre but Infidel Rowena Hengists daughter this Saxon match had almost undone both Church and State whilest as Bede complaines Priest's were slaine standing at the Altar and bishops with thâ—ir flocks weâ—e murdered till at length they assembled a Councel to repayre those decayes which this marriage had made Now to close up this Age the Reader may observe that we have surveyed the first foure Generall Councels which Gregorie the Great proâ—essed that he â—mbraced as the foure Gospels and indeed they were called agâ—inst those foure Arch-heretickes that pestered the Câ—urch the first was hâ—ld at Nice against Arrius a Priâ—st of Alâ—xandria who held that Christ was neither God nor eternall but an excellent creature created before all creatures The second at Constantinople against Macedonius who held that Christ was not of the same essence not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 consubstantiall and of the same substance with the Father but onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like to him and that the Holy Ghost was not God but Gods Minister and a creature not eternall The third at Ephâ—suâ— against Nestorius who held that Christ had two severall persons but not two wills and that the Virgin Mary was not to be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mother of God but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Mother of Christ. The fourth at Chalcedon where Dioscorus and Eutyches were condemned This Eutyches confuting Nestorius fell into other heresies and confounded the two natures of Christ making him after his union to have but the divine nature onely Besides the Reader may farther observe that upon the survey of these first foure Generall Councells so much esteemed by S. Gregory it is found that they confined the bishop of Rome to his bounds with other Patriarkes and they equalled other Patriarchall Seas to the Romane so that hereby is discovered the vanity of Campian's flourish saying Generall Councells are all ours the first and the last and the middle For we imbrace such Generall Councells as were held in those golden Ages within the first sixe hundâ—ed yeares or thereabouts The middle ranke beginning at the second Nicene unto the Councell of Florence held in the Ages of the mingled and confused Church they are neither wholly theirs nor ours The two last the one at Lateran the other at Trâ—nt these being held by the drosse of the Church are theirs AN APPENDIX to the fiâ—th CENTVRIE Of the Fathers Authoritie PAPIST YOu have produced the Fathers for these five or sixe hundred yeares as if they had beene of your Faith whereas you dissent from thâ—m and refuse their tryall but wee honour them and appeale to the joynt coâ—sent of Anâ—iquity PROTESTANT Where wee seâ—me to vary from them it is eithâ—r in things humane arbitrarie and indifferent or in matters not fully discussed by the ancient or in poynts which were not delivered by joynt consent of the ancient or in things which are reproved by plaine demonstration of holy Scripture and wherein the Fathers permit liberty of dissenting and the Papists themsâ—lves usually take it Neither would Saint Austine the faiâ—est flower of Antiquity have his Reader follow him farther than hee followeth the Truth not denying but that as in his maners so in his writings many things might justly be taxed Neither doe we refuse the triall of the Fathers truely alleadged and rightly understood witnesse the challenge made by Bishop Iewell and seconded by Doctor Whitaker and Doctor Featly yea Doctor Whitaker as Scultetus observeth was confident That the Fathers although in some matters they be variable and partly theirs partly ours yet in the materiall poynts they be wholly ours and theirs in matters of lesser moment and some few Tenets Likewise that great light of Oxford Doctor Reinolds in his Conference with Master Hart solemnely protested that in his opinion not one of all the Fathers was a Papist for saith he The very being and essence of a Papist consists in the opinion of the Popes supremacie but the Popes supremacie was not allowed by any of the Fathers as he there proveth against Hart not one then of all the Fathers was a Papist PA. May wee not ground our Faith upon the Fathers Testimonies PRO. Wee reverence the ancient Fathers but still with reservation of the respect wee owe to that Ancient of dayes Daniel 7.6 their father and ours who taught young Elihu Iob. 32.6 to reprove his Ancients even holy Iob amongst them Iob 33.12 him alone doe we acknowledge for the father of our Faith on whom wee may safely ground in things that are to bee believed For every Article of Christian Faith must bee grounded on divine revelation but all opinions of the Fathers are not divine revelations neither doe the Fathers challenge to themselves infallibility of judgement Sâ—int Austine saith This reverence and honour have I learnt to give to those Bookes of Scripture onely which are called Canonicall that I most firmely believe none of their Authors could any whit erre in writing But others I so reade that with how great sanctity and learning soever they doe excell I therefore thinke not any thing to be true because they sâ— thought it but because they were able to perswade me either by those Canonicall Authours or by some probâ—ble reason that it did not swerve from truth Neither doe our Adversaries yield infâ—llibilâ—ty of judgement tâ— the Fathers Baronius saith The Church doth not alwayes and in all things follow the Fathers interpretation of Scripture Bellarmine saith Their writings are no rules of Faith neither have they authority to binde Canus tells us That the ancient Fathers sometime erre and against the ordinary course of nature bring forth
his realm was subject to the Court of Rome or the Pope and that he had that libertie in his realme that the Emperour had in his Empire Anselme therefore was accused of high treason and being still desirous to goe to Rome the King told him That if hee would promise and sweare neither to goe nor Appeale to Rome for any affaires whatsoever he should then well and peaceably enjoy his Bishopricke if not that it should be free for him to passe the Seas but never to returne as the Monke of Saint Albans reports the matter Now also there arose great contention about the carnall presence of Christ in the Sacrament under Pope Victor and Nicholas the second Hildebrand being the brand that kindled it making Berengarius subscribe to their Tenet That all the faithfull in the Sacrament doe really teare with their teeth the body of Christ which position neverthelesse in these dayes is with them accounted hereticall And to say the truth they really teare the body of Christ who by their ambition doe miserably teare in pieces the Church of Christ. Now to proceede there lived in this Age Fulbertus bishop of Chartres Anselme of Laon Author of the Interlineall Glosse Theophylact Archbishop of the Bulgarians a great follower of Chrysostome and indeed his Epitomizer or Abbreviator and our Anselme Archbishop of Canterbury a man of speciall note in this Age. For as the Monke of Malmsbury reports in the Councel at Barre when the Greekes disputed against Pope Vrban so eagerly against the procession of the Holy Ghost that the Pope was at a Non plus remembring himselfe that Anselme was in the Councel he cried aloud before the whole Councel Pater Magister Anselme ubi es Oh my Father and Master Anselme where are you come now and defend your Mother the Church and when theâ— brought him in presence among them Pope Vrban said Includamus hunc in orbe nostro quasi alterius orbis papam Let us inclose him in our Circle as the Pope of the other world Now also lived Oecumenius Radulphus Ardens and Berengarius And now let us see what these good men and â—â—ue Catholâ—cke witnesses can say to the matter in quâ—stion Of the Scriptures suâ—ficiencie and Canon Saâ—nt Paul saith of the Scriptures that They are able to make us wise unto salvation that the man of God may bee peâ—fited thorowly furnished unto all good workes That the man of God saith Oâ—cumenius may bee not onely partaker after a vulgar manner of every good worke but perfect and compleate by the doctrine of the Scripâ—uâ—e And Anselme in his Commentarie upon this place saith They are able to make thee sufficiently learned to obtaine eternall salvation Petrus Cluniacensis Abbot of Clugin abutting on these times for he was saith Bellarmine of the same standing with Saint Bernard who was borne in this Age â—ut flourished about the yeare 1130 after the recitall of the canonicall bookes saith that There are besides the Authenticall bookes â—ixe others not to be rejected as namely Iudith Tobias Wisdome Ecclesiasticus and the two bookes of Maccabees which though they attaine not tâ— the high dignitie of the former yet they are received of the Church as containing necessary and profitable doctrine Of Communion under both and number of Sacraments Theophylact sharply reproves those who delighted in drinking alone and quaffing by themselves saying to such How dost thou take thy cup alone considering that the dreadfull Chalice is alike delivered unto all The Normans saith Mathew Paris thâ— morning before they fought with Harald strengthned themselves with the body and bloud of Christ. Hildebert B. of Mans â—â—lates and approves that Canon of the Councel of Brachara which condemneth the delivering of the bread sopt in the wine to the Laitie for the whole CoÌ„munion It is the manner saith Hildebert in your monasteries to give the Sacramentall bread to none but dipt in the wine which custome we find is not taken either from the Lords institution nor out of authencall constitutions Now they that misliked the receiving of the bread dipt in wine how would they have beene pleased with a dry feast for of the two it is better to receive the bread dipt in wine than the bread and no wine at all Fulbertus shewes us the way of Christian Religion Is to believe the Trinitie and veritie of the Deitie and to know the cause of his Baptisme and in whom duo vitae Sacramenta the two Sacraments of our life are contained Anselme mentions but two Sacraments common to us under the Gospâ—l as the other were to the Iewes under the law they two and we two two and no more Of the Eucharist In the year 1608 there were published at Paris certaine works of Fulbertus pertaining as wel to the refuting of the heresies of this time for so saith the Inscription as to the clearing of the history of the French Among these things that appertain to the confutatioâ—â—f the heresies of this time there is one specially fol. 168. laid down in these words Vnlesse saith Christ ye eat the flesh of the Son of man and drink his bloud ye shall not have life in you he seemeth to command an outrage or wickednesse It is therefore a figure will the Heretick say requiring us only to communicate with the Lords passion and sweetly and profitably to lay up in our memory that his flâ—sh was crucified wounded for us He that put in these words Dicet Haereticus thought he had notably met with the Hereticks of this time but was not aware that therby he made S. Austin an Hereticke for company for the words alleadged are S. Austins de doctrinâ Christianâ lib. 3. cap. 16. Which some belike having put the publisher in mind of he was glad to put this among his Errata to confesse that these two words Dicet Haereticus were not to be found in the Manuscript copie which he had from Pâ—tavius buâ— telleth us not what we are to think of him that for the countenancing of the Popish cause ventured so shamefully to abuse S. Austin as both the learned Archbishop of Armagh Doctor Vsher and Master Moulin have observed PA. Here is much a doe about a mistake of two words saith our Iâ—suit Maloune PRO. There hath been much a doe ere this about one word the word Deipara whether the blessed Virgin Maâ—y were to be called the mother of God or no great difference raised in the Church touching the Sacrament and all about three prepositions Trans Con and Sub and the greatest stirre that ever was in Gods Church was about one letter it was but one little Iota whilst the Arriansâ—eld â—eld Christ to bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the like substance with the Father but denied him to bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Consubstantiall of the same substance with the Father Besides was it
Sir Iohn Old Castlâ— Lord Cobham and Sir Roger Acton knight burnt for Religion in the raign of king Henry the fift and in Queen Maries daies there were five Bishops one and twentie Divines and eight Gentlemen who suffered for the truth Lastly what though some of them were simple people Ruffinus makes mentioÌ„ of a heathen philosopher at Nice who through his great skill in the art of Logick wound himselfe Adder-like out of the bishops arguments that they were not able to put him to silence until there rose up in the Councel a simple man who knew nothing but Christ and him crucified who with some blunt Interrogatories so amazed the Philosopher that not onely as a dumb man he had not a word to reply but yeelded himselfe to the truth which the plaine man had uttered Yea but they were married priests whom we produce for martyrs what then Gregory Nazianzen brings in his Father who was Bp. of the same See speaking thus of him Nondum tot annisunt tui quotjam in sacris mihi sunt peracti victimis that is the yeares of thine age are not so many as of my Priesthood Whereby it is cleere that Gregorie Nazianzen was born to his father afâ—er the time of his holy Orders And least any man should suspâ—ct that this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this nondum or not aâ— yet might reach onâ—ly to the biâ—th not to the begetting of Gregorie Nazianzen so as perhaps hee might be born after his fathers oâ—dâ—rsâ— and begotten before thâ—m it is further shown which makes all sure and plaine that Gorgonia and Caesarius the sister and brother of this Gregory were by the same father begotteÌ„ afâ—erwards as is evideâ—t both by that verse of Nazianzen who speaking of his mother as thâ—n childles wheÌ„ shâ— begged him of God layes Cupiebat illa masculum soetum domi Spectare magna ut pars cupit mortalium And the cleare testimony of Elias Cretensis saying Although if you regard his birth he was not the onely child of his Parents forasmuch as after him both Gorgonia and Caesarius were borne Now if this Bishop after holy Orders conversed conjugally with his wife and that without the Churches scandall then is it not any disparagement to some of our Martyrs that they were married Priests PA. Fox nameth some for Martyrs who afterwards were living PRO. There might be some that received the sentence of death and martyrdom and yet the same parties upon occasion and mediation might come to be reprieved or released and this not come to Mr. Foxe his knowledge This caÌ„not discredit the whole story taken for the most part out of your owne registers and other credible witnesses PA. You have put some into your Catalogue who were excommunicate persons and condemned to bee burnt for Heretikes as namely Husse and Wickliffe whose body was digged up forty yeares after his buriall and burnt by the Popes command PRO. Indeed they were Heretikes in such manner as Christ was called and condemned for a Blasphemer or as Saint Paul saith After the way which they call heresie so worship we the God of our Fathers beleeving all things which are written in the Law and the Prophets Indeed if this be heresie to acknowledge no other foundation then that which God himselfe hath laid no other Mediatour then Christ Iesus nor any expiation but by his blood nor any propitiatory sacrifice but his death nor any satisfaction to Gods justice but his obedience nor any rule to guide us infallibly to salvation but his word contained in the holy Scriptures if this I say be heresie then may they and we bee so reputed Now to discover who be Heretikes indeed let the Reader looke to the voice of the Church before these odds grew and see which way the Church inclined For though in the Primitive Ages thereof the writers could not speake so expresly and punctually against heresies untill they sprang up yet even then they delivered such grounds as might serve to over-throw the errours and superstition which afterwards arose Yea but our Professors have beene excommunicated and condemned so was the blind man in the Gospell whom our Saviour cured he was cast out of the Synagogue and yet Christ tooke him into his protection for the good profession he made It might be that in those papall censures the keyes were mistaken or the wards of the locke changed and then Errante clave Ecclesia their censures did not bind The Ephesine Latrocinie for so it was called Synodus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adjudged and condemned Flavianus an holy and Catholike Bâ—shop for an Heretike under that censure Flavianâ—â— died nay was martyred by them the holy Councell at Chalcedâ—â— after the death of Flavâ—anus loosed that band wherewith the Latrocinous Conspirators at Ephesus thought they had fast tyed him but because their Key did erre they did not in truth they honoured and proclaimed Flavianus for a Saint and Martyr whom the faction of Dioscurus had murdered for an heretike By which example and warrantie of that holy Councell our Church of latter time restored to their Prâ—stine dignity and honour to Flaviani in their age Bucer and Fâ—gius after their death what time that papall conspirâ—cie had not only with an erring Key bound but digged up their bodies out of their graves and burned them to ashes The papall faction hath beene but too peremptory in their censures â—hey were farre from the moderation of the Curat in Paris who being to publish an Excommunication what time there was great difference between the Emperouâ— Fredericke the second and Pope Innocent the fourth he thus acquitted himselfe Give eare saith he to his Parishioners I have received commandement to pronounce the solemne sentence of Excommunication against the Emperour Frederick candles put out and bels ringing Now I know not the cause that deserves this and yet I am not ignorant of the great odds that is betweene them I know also that one of them doth wrong the other but which it is I know not so farre forth then as my power doth extend I excommunicaâ—e and pronounce excommunicated one of the two namely him that doth the injury to the other and absolve him that suffereth the wrong which is so hurtfull unto all Christendome Thus farre he Now the thing which wee require on the behalfe of out professors so injuriously dealt withall as that their sworne enemies bâ—came both their witnesses and their Iudges which even common reason it selfe forbids that I say which we crave is this that since neither themselves have confessed the crimes laid to their charge nor others have as yet justly convicted them thereof that they may have the benefit of the Law and accordingly be restored according to an ordinary Canon provided in that case PA. Your Waldenses Wicklifists and Hussites and such as you account Confessors and Martyrs they errea in divers points they varied amongst themselves
Moone The Church sometimes shines in the cleare dayes of peace and is by and by over-cast with a cloud of persecution as the same Austin saith The Moone is not alwayes in the Full nor the Church ever in her glorious aspect PA. If your Church were alwayes visible where then was it before Luthers time PRO. I might also aske you Where was a great part of your Religion before the Trent Councell which was but holden about the yeere 1534. Now for our Religion it was for substance and in the affirmative parts and positive grounds thereof the question being not of every accessory and secondary poynt it was I say contained in the Canonicall Scriptures wheras you are driven to seeke yours in the Apocryphall in the Trent Creed the Trent Councell Now ours it was contained in the Apostles Creed explayned in the Nicene and Athanasian confirmed by the first foure generall Councels taught in the undoubted writings of the true ancient and orthodox Fathers of the primative Church justiâ—ied from the tongue and penne of our adversaries witnessed by the confessions of our Martyrs which have suffered for truth and not for treason This is the Evidence of our Religion whereas for proofe of yours in divers poynts you are driven to flie to the bastard Treatises of false Fathers going under the name of Abdias Linus Clemens S. Denys and the like as sometime Perkin Warbek a base fellow feigned himselfe to be King Edward the fourths sonne and for a time went under his name and yet these Knights of the poste must be brought in to depose on your behalfe though others of your side have cashiered them as counterfeits PA. If your Professors were so visible name them PRO. This is no reasonable demaund you have rased our Records conveied our Evidence clapt up our Witnesses and suborned your owne you have for your owne advantage as is already showen by that learned Antiquary of Oxford D. Iames and others and shall God willing appeare in the Centuries following you have I say corrupted Councells Fathers and Scriptures by purging and prohibiting what Authors and in what places you would and now you call us to a tryall of Names PA. Particular men may mis-coat the Fathers but our Church hath not PRO. You have witnesse your expurgatory and prohibitory Indices or Tables whereof since my selfe have of late bin an eye-witnesse and seene divers of them both in the publike and private Libraries in Oxford I will therefore acquaint the Reader with the mysterie thereof When that politike Councel of Trent perceived that howsoever men might bee silenced yet bookes would be blabs and tell truth they devised this course They directed a Commission to a company of Inquisitors residing in severall places and therby gave them power to purge and prohibit all manner of Bookes Humanitie and Divinitie ancient late in such sort as they should think fit Vpon this CoÌ„mission renued as occasion served the Inquisitors set forth their severall expurgatory and prohibitory Indices printed at Rome in Spaine in the Low-countries and elsewhere and in these Tables yet to be seen they set down what books were by theÌ„ forbidden and which to be purged and in what places ought were to bee left out whensoever the Workes should be printed anew for according to their Tables or Corrections books were to be printed afresh Now to make sure worke they got as many of the former Editions of the Fathers workes as they could into their hands and suffered no new Copie to come foorth but through their fingers purged according to their Receit neither feared they that their adversaries would set foorth the large volumes of the Fathers Workes or others having not the meanes to vent their Impressions being forbidden to be sold in Catholike countries By this meanes the Romane Censurers thought to stop all tongues and pennes that none should hereafter speake or write otherwise than the Trent Councell had dictatedâ— and so in time all Evidence should have made for the Romane cause Hereby the Reader may perceive that had their device gone on they would in time by their chopping and changing the writings of the Ancient at their pleasure have rased and defaced whatsoever Evidence had made for us and against themselves But so it pleased God that howsoever they had carried the matter cunningly in secret yet at length all comes out their plot was discovered and their Indices came into the Protestants hands The Index of Antwerpe was discovered by Iunius the Spanish and Portugall was never knowne till the taking of Cales and then it was found by the English PA. Might wee not purge what was naught PRO. Indeed if you had purged or prohibited the lewd writings of wanton Aretine railing Rablais or the like you had done well but under-hand to goe and purge out the wholesome sentences of the Fathers such as were agreeable to the Scriptures thus to purge those good old men till you wrung the very blood and life out of them bewrayeth that you have an ill cause in hand that betakes it selfe to such desperate shifts Neither can you justly say that you have corrected what others marred for it was your side that first kept a tampering with the Fathers Works and corrupted them Francis Iunius reports that hee comming in the yeare 1559 to a familiar friend of his named Lewis Savarius Corrector of a Print at Lâ—yden found him over-looking Saint Ambrose Workes wâ—ich Frâ—llonius was printing whereof when Iunius commended the elegancie of the Letter and Edition the Corrector told him secretly it was of all Editions the worst and drawing out many sheets of now waste paper from under the table told him they had printed those sheetes according to the ancient and authenticke Copies but two Franciscan Fryers had by their authoritie cancelled and rejected them and caused other to bee printed and put in their roomes differing from the truth of all their owne books to the great losse of the Printer and wonder of the Corrector so that had yoâ— prevailed neither olde nor new Greeke nor Latin Fathers nor later Writers had been suffered to speake the truth but eiâ—her like Parraâ—s been taâ—ght to lispe Popery or for ever beeâ— put to silâ—nce The best is the Manuscripts which by Gods providence are still preserved amongst us they mâ—ke for us as D. Iames excellently vers'd in Antiquitie hath showen at large PA. Have â—ee purged ought in the Fathers or Scriptures that was not to bee purged PRO. You have as appeares by these instances following St. Chrysostome in his third Sermon uâ—on Lazarus and elsewhere maintaineth thâ— peâ—spicuitie and plainnesse of the Scripâ—ures saying That in divine Scriptures all necessary things are plaine Hee likewise holdeth that faith onely sufficeth in stead of all saying This one thing I will affirme That faith onely by it seâ—fe saâ—eth In like sort Saint Hierome holds That faith only justifieth that workes doe not justifie that
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
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
amisse and not to prosecute Luther but this Councel was not followed wherupon divers parts according to Gersons Councel began this worke of Reformation so much desired by all good men howsoever opposed by the pope and his adherents PA. A Reformation presupposeth that things were amisse will you charge the Catholicke Church with errour PRO. Wee say that particular Churches and such is that of Rome may erre and divers have erred Sixtus Senensis reckons up many Fathers that held the Millenary errour mistaking that place in the Revelation 20.5 They said that there should be two Resurrections the first of the godly to live with Christ a thousand yeares on earth in all wordly happinesse before the wicked should awake out of the sleepe of death and after that thousand yeares the second Resurrection of the wicked should bee to eternall death and the godly should ascend to eternall life this errour continued almost two hundred yeares after it began before it was condemned for an heresie and was held by so many Church-men of great account and Martyrs that Saint Augustine and Ierome did very modestly dissent saith the same Senensis The opinion of the necessity of Infants receiving the Sacrament of the Lords body and blood as well as Baptisme did possesse the minds of many in the Church for certaine hundreds of yeares as appeareth by that which Saint Austine writeth of it in his time and Hugo de Sancto victoâ—e many hundred of yeares after him Were there not also superstition and abuses in the primitive Churches did not a Councell forbid those night vigils which some Christians then used at the graves of the Martyrs in honour of the deceased Saints and are not these Vigils now abolished Doth not Saint Aâ—stine confesse there were certaine Adoratores sepulchrâ—rum â—t picturarum worshippers of tombes and pictures in the Church in his time and doth not the same Father taxe them for it To come to later times Thomas Bradwardine complayned That the whole world almoâ—t was gone after Pelagius into errour arise therefore O Lord saith hee and judge thine owne cause Gregorius Ariminensis saith That to affirme that man by his naturall strength without the speciall helpe of God can doe any vertuous action or morally good is one of the damned heresies of Pelagius or if in any thing it differ from his heresie it is further from truth The same Gregory saith The heresies of Pelagius were taught in the Church and that not by a few or them meane men but so many and of so great place that hee almost feared to follow the doctrine of the Fathers and oppose himselfe against them therein Cardinall Contaren saith That there were some who pretended to be Catholikes and opposite to Luther who whiles they laboured to advance free-will too high they detracted too much from the free-grace of God and so became adversaries to the greatest lights of the Church and friends to Pelagius It is not strange then that weâ— say there hath beene a defection not onely of Heretikes from the Câ—urch and faithâ— but also in the Church of her owne children from the sincerity of faiâ—h dâ—livered by Christ and his Apostles not for that all or the whole Church at any time did forsake the true faith but for that many fell from it according to that of Saint Paul 1. Tim. 4.1 In the last times some shall depart from the faith attâ—nding to spirits of errour Besides such a famine of the word as fell out in these later times must needs have brought in corruption in doctrine and this was it that called for Reformation For in sundry ages last past the Roman Church hath behaved her selfe more like a step-dame then a naturall mother insomuch as shee hath deprived her children of a principall portion of the food of life the word of God her publike readings and service were in an unknowne tongue the holy Scriptures were closed up that people might not cast their eyes upon them fabulous Legends were read and preached insteed of Gods word but as Claudius Espencaeus a Doctor of Paris a bitter enemy to Bâ—za and therefore more worthy of credit in this bâ—halfe saith Our Ancestors as devoutly affâ—cted to the Saints as we thought is not fit that the rehearsall of the Saints lives should shoulder out the bookes of the old and new Testament and the reading thereof And hereby it came to passe as one of their owne Authors saiâ—h That the greater number of people understood no more concerning God and things divine in particular and distinct notions then Infidels or heathen people And here in England there was such a dearth of the word in these later times of popeâ—y that some gave five markes some more some lesse for an English booke some gave a load of hay for a few Chapters of Saint Iames or of Saint Paul in English Was it not now high time to reforme these things but Rome would neither acknowledge her errours nor reâ—orme them but rather sought to defend them persecuting such as by authority established laboured this reformation How easie and safe had it beene for Rome had shee tendered the peace of Christendome to have according as the truth required permitted the uâ—e of the Cup as sometime the Councell of Basil allowed it to the Bohemians and the publike service of God in a knowne language as was sometimes granted to the Slavons as also to have abolished the worship of Imâ—ges and the like without which the Church wâ—s and that very well for a long time But Rome would not yeeld in one point lest shee should bee suspected to have erred in the rest and therely the Infallibility of the Roman Oracle the Pope bee called in question PA. That which is reformed remaines the same in substance that it was before And therefore the Catholike Religion and the substantiall exercise thereof should have remayned in England upon the Reformation but you have set up another Religion PRO. We doe not say that the Catholike Religion is reformed for that cannot bee amended but that wee have reformed Religion in that we have purged it from certaine devises and corruptions which had crept into it Before this reformation Religion was like to a certaine lumpâ— or masâ—e consisting partly of gold aâ—d partly of other refuse mettall and drosse to a sicke body wherein besides the flesh blood and bones and vitall spirits there were also divers naughty humours that had surprised the body our reformation tooke not away your gold to wit those fundamentall truths wherein you agree with us but purged it from the drosse it drew not the good blood from the body but onely purged out the pestilent humour so that we have retained whatsoever was sound Catholike and primitively ancient onely those things that were patched to the ground-soles of Religion that wee have pared away as superfluous wee have not removed the ancient land-markes