History of the Catholic Church from 600 to 1600

CHAP. II. Of POPES.

1. STEPHEN the IV. was set in the Papal Chair, without the knowledge of the Emperor; wherefore he hastened into France to excuse the fact, and to crave confirmation; and at Reims he crowned the Emperor, with a Crown brought from Rome; he returned bearing a Cross, not like Christ, but of gold, which the Emperor gave to Saint Peter. When he saw that the Emperor had so lightly forgiven the election, he said at Rome, The sense of the Decree of Pope Leo, was not that the election should chiefly belong unto the Emperor, but that they might well make their own election; and then only seek confirmation from the Emperor, or his Legate. He sought pardon for them who were banished under Charles. Platin. he died in the 7 month, An. 817.

2. PASCHALIS the I. was chosen without the knowledge of the Emperor; wherefore incontinently, he sent a Nuntio with gifts unto Louis, laying the fault on the people, who had forced him to accept Consecration. The Emperor admitteth the excuse, and sent word unto the People and Clergy of Rome, that the custom and ordinance of their Predecessors should be kept; and therefore they should not trespass against him anymore. Platin. Gratian. dist. 63. cap. ego Ludovicus, alledgeth that Louis gave free liberty unto the Clergy and People to choose the Pope. But the following practice of Gregory the IV. confirmeth the testimony of Platin. and others. Paschalis was one of the most superstitious worshippers of dead bodies, if Platina speaketh truly of him; who also showeth that he was accused for murthering Theodorus Primicerius, and Leo Nomenclator, because they had maintained a privilege of the Emperor, nor could he be pardoned, until he had cleansed himself by Oath in an assembly of Bishops, and then the Emperor forgave him. The next year Lotharius son of Louis, and designed Emperor, came to Rome, and found the estate thereof depraved, and the wickedness of some Bishops. Therefore it was enacted, that one should be sent from the Emperor to administer Justice, Morn. in Myster. ex Autore vit. Ludo. Paschalis sat 7 years.

3. EUGENIUS the II. was chosen, when Lotharius was in the City. Of his idolatry and pride is spoken before. Didoclamus in Altar. Damasc. pag. 421. ex Choppin. de sacr. polit. lib. 2. reporteth, that he did first appoint Bishops to have Prisons for restraint of the vices of the Clergy. He did sit 4 years.

4. VALENTINE the I. of a Deacon was made Pope, for his singular diligence and gravity in his youth; but he wanted not pride, for at his election he gave his foot to be kissed by the Senators, which was never done before. Helmold. in Histor. Sclavo. lib. 1. and after him Ph. Morn. in Myster. have marked the cause; The liberality of Louis had made them earthly Princes, who should have been guides to heaven by feeding souls. His pride was soon laid low, for he died within 40. days.

5. GREGORY the IV. would not sit in his Chair, till he was confirmed by the Emperor. Platina saith, The Emperor did so not out of pride (for he was very mild and courteous) but he would not lose his Imperial right; and although he gave them wealth, he would not quit his authority. This Pope ordained the Feast of All-Saints to be kept Novemb. 1. Naucler. Pol. Vergil. de invent. rer. lib. 6. cap. 8. & Fasci. temp. and the French and German Churches began first to observe it. He was not slow in transporting dead bodies. The Papishes talk much of an Epistle of a Greek Monk unto this Gregory, to prove the Primacy of the Pope, because he calleth him equal unto the Angels, the Apostolical Father, the highest light, &c. But they will not show, that he writ that Epistle in despite of his Patriarch, who had censured him for worshipping Images; nor will they tell, how the same Monk calleth the Bishop of Alexandria the great light, the first Prince of Bishops, and Apostolical Father; and in another Epistle, he calleth the Bishop of Jerusalem the first of the Patriarchs, though thou (saith he) be called the fifth; for where the Bishop of our souls, and High Priest of all was born, wrought all his miracles, suffered, was buried, rose again, lived, and whence he ascended, there undoubtedly is the highest dignity of all. It may then be doubted, who was the first in that man's opinion. Ph. Morn. in Myster. pag. 157. Gregory sat 16 (or, as some say, 18) years.

6. SERGIUS the II. was crowned by the Clergy and People, not regarding the Emperor's consent, because of the emulation amongst the brethren. Continuator Eutropij writeth, that Lotharius and his son Louis being anointed, did great harm unto the Romans for this their trespass, and caused them to give their Oath of fidelity, and then did confirm the Pope. Ph. Morn. in Myster. pag. 159. This Pope's name was Osporci, and being ashamed of it, he (first of all Popes) did change his name, after his investiture, Platin. After his example it became a custom, saith Pol. Vergil. de invent. rer. lib. 4. cap. 10. that if any who was chosen had not an honest name, he did change it; for example (saith he) and let it not be spoken without laughter; if he be a wicked doer, he is called Boniface; if timorous, Leo; if a Clown, Urbanus; if fierce, Clemens; if of ill report, Benedictus....and they say this is done in imitation of Christ, who gave the name of Peter unto Simon. Serepus did first ordain that a Bishop should not be judged under 72 witnesses. The fore-named Continuator writeth, that in his time was great simony; and he professed openly to sell Bishoprics, and who gave most, should speed best. The Author of Catal. test. ver. from an old manuscript, and Henr. de Erford. lib. 10. showeth, that none was found, who for the glory of God, would forbid this vice; and therefore God sent the Sarazens amongst them, who slue great numbers of them, and carried away great spoil. But Ph. Morn. ex Anastas. Biblioth. writeth, These Bishops Drogo of Metens. Gregory of Ravenna, Angilbert of Milan, Joseph of Eporredia, Aginus of Verona, Almaricus of Cuma, Norchard of Vercelles, the Bishops of Luca, Pisa, Volaterr. together with others, that is, the chiefest Bishops of Italy; and the Counts Boso, Adalgisus, John, &c. had contention with him daily for his pride and usurpation; and Agilbert made separation from the Church of Rome, whereas his Predecessors had submitted unto the Pope the space of 60 years, he nor his Successors would not subject themselves for the space of 209 years, as followeth. Also Theodore, Abbot of Fulda, in an Epistle testifieth, that the Church of Milan did then respect the writings of Ambrose, and his Liturgy was in use there. Ph. Morn. in Myster. Sergius sat 3 years.

7. LEO the IV. was chosen the same day that Sergius died, and he was consecrated without the consent of the Emperor; and therefore (as Anastasius and Ph. Mornay say) the Romans fearing that Louis would return and censure them for that deed, sent their excuse that they were in danger of the Sarazens, and had need of the Pope's present help. For the Infidels were lying about Rome, and had wasted a great part of Italy, until Pope Leo gave them battle at Ostia; where (by the providence of God, after public prayer in audience of the Army) many of the enemies were slain, others were taken captive, and the residue fled unto their ships. And then Leo writ unto the Emperor (as is in Gratian. dist. 10. Cap. de Capitalis) thus : Concerning your Imperial Precepts, and the Precepts of your High-Priests, our Predecessors, to be kept irresistibly so far as we could or now may, we profess to keep constantly both now and forever : As for the time past, he protested that he was compelled thereunto, and not of his own motive, nor in contempt of the Emperor; and he subjoined, If any hath said, or shall say otherwise, ye may certainly understand he is a liar. In another Epistle, (when he was accused that he and Gratian Magister Militum had plotted to reduce the Empire unto Greece, Platin.) he writ more submissly, saying, If we have done anything amiss, and have not kept the path of just laws, wherein we are subject, we will amend at the sight of your Majesty, or of your Missi.... and we desire not only that these things be exactly tried by your Missi, but whether they shall be found less or greater, let all things be so ended by them, that nothing remain thereafter undiscussed or undecided. Here it appeareth clearly, what authority the Emperor had then above the Pope. This Leo bestowed six years in repairing the City, for the Sarazens had weakened a great part of it, and all Italy did contribute unto the reparation; also the Emperor and his two brethren sent a great sum of money for the work, saith Nauclerus. He did add much unto the City, and that part was called Leonina: he ordained that a Cross of Gold all set with precious stones should be carried before him, contrary to an Act in a Council under Gregory the IV. The Author of Catol. test. ver. lib. 10. hath a story, which he saith was never in Print before, ex Luithprand, how Leo observing many things done impudently against God and the salvation of Christian souls, did assemble a Synod of 67 Bishops at Rome, by the advice of Lotharius and Louis, and setteth down 42 Canons, which he hath particularly. In them he urgeth not plurality of Masses, but that Bishops should attend their flocks, and teach their people wholesome doctrine; no Intrantes shall receive Consecration unless they be sought by the Clergy and People; Actuals should not be absent from their charge any long space without the leave of their Prince and Metropolitan; they should not use Dice, Cards, Hunting, Hawking, &c. In this Synod he excommunicated Anastasius, a Priest, for being five years absent from his Parish: he writ an Epistle to Lotharius, entreating his clemency to present a friend of his, Colonus, unto one of the two Bishoprics; as is touched in Cent. 8. cap. 2. for this custom was then, that the King did place men in Bishoprics, saith Crantz. in Saxon. lib. 2. cap. 27. Leo sat 9 years.

8. JOHN the VIII. the Whore both spiritually and bodily sat next; she dissembled her sex handsomely, and by her singular sagacity and learning, did procure that she was chosen Pope with full consent; and after 2 years she was delivered of a child in the midst of the Procession, and died in the street. Platin. Agrippa de van. scient. Cap. 62. writeth so, Among the High-Priests of Rome we read of many Schismatics and Reprobates, and also Heretics, and once that a woman did ascend to the top of so great dignity, who was called John the VIII, and ruled the Apostolic See, being commended of all men...and which is not lawful unto women, she exerced all the Offices of an High Priest; nor were her Acts annulled, because common error makes a Law. Onuphrius and after him Bellarmine and other Papists, go about to blother name out of the roll of Popes, but with foolish reasons. First they say, Anastasius (who at the same time was Bibliothecarius) hath her not. Ans. Though he have her not, others have not omitted her; no argument holdeth negatively from the testimony of any one man. 2. Behold ignorance, say they, she was an English of Mainz; is Mainz in England, and not in Germany? Ans. Who knows not that Boniface, the first Bishop of Mainz, was an English man, and built the Abbey at Fulda in favor of English men? Marianus Scotus (who lived about the year 1050.) calleth her John, surnamed English. 3. To what end went she to Athens? to learn? but there was no learning in Athens. Ans. Epiphanius in haeres. 64. saith, Origen was a Disciple in Athens; Gregory Nazianzen and Basil were Students there, as it is in Vitae Basilii written by Nazianzen; Bellarmine de Ro. Pont. lib. 3. cap. 24. testifieth, that Michael, the son of Theophilus, restored the Schools of learning; and John Erigena, surnamed Scotus, at the very same time was brought up at Athens, as followeth; also Histories show, that at Athens was still an University, till it was destroyed by the Turk for envy of learning, An. 1453. 4. Here two lies, saith Onuphrius, one that she professed Letters in the City; another, that within two years she came to the Papal Seat; seeing there was no profession then in Rome, neither came any to the Papal Chair, unless he had been a Priest or a Deacon. Ans. Is not a Priest ashamed to say or hear this? Was ever Pia Roma without a Professor? Where was all the Clerks of Rome? As for the other, Platina saith it not; and whosoever hath said it, how many Monks and Laics have been Popes? See Onuphr. in Indic. adschism. 9 & 10. Platina and Nauclerus have two evidences of this She-Pope; one, that the Popes go not in the high and straightest way at their Processions, for detestation of her deed; another, the new elected Pope is set in a bored chair, where he letteth down his privities, to be touched by the last Deacon Cardinal, lest they fell again into the like error : which Agrippa de van. scient. cap. 63. expresseth in these terms, because among the Egyptians, who were the first authors of religions, it was not lawful that any should be a Priest, who was not entered into the order of Priapus; so it is received in our Church, saith he, that he who wanteth the stones cannot be Pope. Onuphrius saith, The Popes go not that way, because it is not the nearest nor broadest way. But why then, saith Platina, that the Popes go out of the way for detestation of the fact? Nauclerus saith, it was betwixt the Church of Saint Clemens and Colosseum, and the Pope declines that way, when he goeth into the Lateran....Of the chair, Onuphrins saith nothing: Bellarmine saith, The Pope is set in a slight chair at the first, and sitteth in it a space, to teach him, that he is advanced from a low place to an eminent. But if you ask wherefore is the chair bored? and why crieth the Deacon Masculus est? they have nothing to say. Lastly, Onuphrius imputes the first mention of this She-Pope, unto Martinus Polonus, who lived about the year 1320; and he read it in Chronic. Sigeberti, who lived An. 1330, and he is corrupted, saith he. But what History may not be denied? Marianus Scotus, who lived before them, hath the same. He is also corrupted, saith Bellar. loc. cit. Who did corrupt them? Laonicus Chalcondilas lib. 6. de reb. Turc. speakins of this sitting of the Pope, saith, Nam constat; for it is certain, that a woman was advanced unto the Papacy; her sex was not known, because the Italians all almost do raze their faces. Otho Epist. Frisingen. Annal. Augustani, Volaterran, Sabellicus, Bergomas, Palmerius, Trithemius in vit. Luithprandi, Stella in vit. 230 Pontif. Alb. Crantz. Io. Nauclerus Fascic. tempor. pag. 49. edit. Venet. An. 1484. and many others of sundry Nations, and famous among the learned, have written of her. The testimonies are particularly set down in Catal. test. ver. lib. 10. to them I adjoin the words of Baptista Matuan, who lived in the 15 Century, and speaking of Hell, saith,

So that as Platina saith, they seem too stubborn and obstinate who omit her, of whom all men almost do affirm: let us err with the multitude, although it appear that these things, which I have said, be of that sort, as are thought possible. This Whore sat in the year 855 and 856.

9. BENEDICT the III was chosen without knowledge of the Emperor. At that time was a schism, for many of the chiefest Romans were for Anastasius. After a year a Missus came from the Emperor, and then the people and clergy were convened to a new election; and the same Benedict was chosen again, the Missus not only assisting, but commanding, saith Anastasius and Ph. Morn. in Myster. Nauclerus saith, the Emperor Lewis's Legate did confirm the election; and the next day he was consecrated in Saint Peter's. He adorned Churches with silver and gold; and is said to have first ordained, that prayers should be made for the dead, whereas before it was only by practice. He sat 3 years.

10. NICOLAUS the I, surnamed the great, was chosen by the Romans. Before he was chosen, the Emperor Lewis knowing how expedient it was for him to preserve the right of his Ancestors in the election, made hast to Rome; but the Romans purposely prevened him with the election. Nicolaus thought to debar the Emperor from the consecration, but he could not hinder that. He had a mouth that spoke great things, by his decree he equalleth Papal decrees unto the holy Scriptures; he ordained that no secular Prince nor Emperor, should be present in the Synods, unless it were in matter of faith, Gratian. dist. cap. Vbinam; to wit, Princes should put to death them which are condemned of heresy. He ordained that all public prayers should be in Latin (as Pope Vitalian had ordained before, but was not obeyed:) that no Laic should judge a Church-man; that the Pope should be judged of none, because Constantine the great, called the Bishop of Rome a God, Grat. dist. 96. cap. Salis. At this time Michael Bardas put away his wife, and married her daughter; for this cause Ignatius the Patriarch, denied him the Communion. Bardas assembleth a Synod, and causeth Ignatius to be deposed, and setteth up Photios. Here ariseth a sedition, some favoring the good cause, and others swaying with authority. In the end, Nicolaus was entreated to take away the schism. The Pope was well pleased, and sent his Legates, Rodoal Bishop of Portuen, and Zacharias Bishop of Ananien, giving them a Commission to restore Ignatius, if he would promise to restore the worship of Images. Zonaras saith, Bardas persuadeth the Legates to approve what he had done. When they return, Nicolaus excommunicateth them, and deposeth them as transgressors of his commands. Ph. Morn. in Myster. p. 177. At that time Nicolaus writ the Epistle, which is in the 3. tome of Councils, and contains swelling presumption, in some points contrary to ancient histories; yet in other points contrary to the doctrine of his successors. There he saith, none of the Eastern Emperors had acknowledged the authority of the Bishops of Rome. This he saith expressly, but in an upbraiding manner, as if the Emperors had omitted their duty. Speaking of Ignatius, he saith, the Judges should not be suspected; this he confirms by reason, and by many examples; and from Pope Gelasius he saith, Should the same persons be enemies, Judges and witnesses? even earthly matters should not be committed to such judgment. Doth he not then maintain the lawful excuses of John Hus and Martin Luther, who for the same causes were unwilling to be judged by the Popes their enemies? Then Nicolaus alledgeth, that Pope Celestin was President in the general Council at Ephesus; but the words of that Council show that Cyril, Bishop of Alexandria, was President. And to prove that they should not have judged the Patriarch, he brings the example of David, who would not smite his Master Saul; but he observes not that Saul was King; and therefore, neither should his successors have kicked against their Sovereign Emperors. He addeth, a little number hindereth not, where truth abounds; neither avails multitude, where ungodliness reigneth, nor should any man boast of a multitude, &c. What is more contradictory to the doctrine of the Romish Church in following ages, which holds multitude to be an infallible note of the true Church? After a little, he commendeth the worship of Images; and will have all Councils to be estimate by the approbation of the Pope. Whereas the Bishops of Rome were wont to term the Emperor our Lord and Defender; this is the first that calls the Emperor his son, and his successors sometimes, will not honor him with the title of their servant. He said, Before the coming of Christ, some were typically both Priests and Kings; but when the type is come to the true King and High Priest, in one person, the Emperor should no more take to him the right of the Priesthood; nor hath the High Priest taken unto him the name of the Emperor; because the one Mediator between God and Man, even the Man Christ Jesus, hath so discerned the offices of both powers, their dignities and actions being distinguished, that both Emperors have need of High-Priests in spiritual things; and the High-Priests have need of the Imperial laws for temporal things, and so spiritual actions may be free from carnal oppressions; and therefore the soldier of God should not be entangled with worldly affairs; neither should he rule divine things who is wrapped in worldly matters, and so both powers may be helped. Gratian hath registered these words dist. 96. cap. Cùm ad verum. He speaks so, to exclude the Emperor from judging Ecclesiastical causes; but neither he, nor Gratian did foresee how the same words would condemn the succeeding Popes, who have usurped both Swords and two Robes; nor how Bellarmine, de Ro. Pont. lib. 5. cap. 3. gathereth out of these words, that the Dominion of the World belongeth not to the Pope, and reasoneth thus; Seeing whatsoever the Pope hath, he hath it from Christ, as Pope Nicolaus saith, then the Pope may take all power from the Emperors and Kings, or he may not take it; if he may take it, then he is greater then Christ; if he may not take it, then he hath not Princely power. Again cap. 8. he saith, Christ for conserving humility would distinguish these two offices, and gave only the Priesthood to Peter, and left the Empire to Tiberius. According to this consequence it may be justly inferred, the Pope now doth contrary to the tenet of the ancient Bishops, and is the Antichrist; exalting himself, contrary to Christ's order, above all that is called God. This Nicolaus did ordain, that no man should receive the Sacrament from any Priest who had a concubine or wife. He sat 7 years, 9 months; his See after him was vacant 8 years 7 months, Platin. Who was head of the Church, on earth, at that time? Or was it headless?

10. HADRIAN the II, the son of a Bishop Talarus, was chosen in a tumult of the people without consent of the Emperor, wherefore his Legates were not a little offended, yet were appeased by the Romans, alleging that the multitude could not be ruled; and they entreated the Legates, that they would confirm the good man, which the clergy and people had named. Platin. The Legates yield, although they clearly perceive, that the clergy and people would usurp all the authority of the election; and perhaps (saith he) that the liberty of the Church-men may increase. At that time Basilius slue the Eastern Emperor, as is said, and when he came to the Sacrament, Photios the Patriarch, rejects him as unworthy of Communion, who with his own hand had slain his Sovereign. Basilius dissembling his anger, calleth a Synod for deposition of Photios, and restitution of Ignatius; and to this end, he desireth Hadrian to send his Legates. Hadrian dealeth as Boniface the 3. did with Phocas; as by dispensing with, or rather authorizing parricide, they began their supremacy; by the same means they increase it. He renewed the Commission of Pope Nicolaus his Legates; and in his Epistle to Basilius, he saith, He who hath all right of Kingdoms, and power of all things, hath raised up, in these days, thy Kingdom, which is protected from above; by which the Apostolical Seat may perfect a godly work, begun by your authority, for the Church of Constantinople.....Thou art another Solomon, for thou hast heard the words of thy father, nor hast thou forsaken the instruction of thy mother. Ambition drives him to write so flatteringly; for they had covenanted, that first the Pope's Legates should be Presidents in this Synod, which the Pope could never obtain before. 2. The Emperor should admit none into the Synod, but such who, by subscription, did acknowledge the supremacy of the Pope. 3. Images should be restored. 4. None dare write or speak against the Bishop of old Rome, by occasion of Photios and Dioscorus, who were deposed for their crimes; and if any man (saith the 21 Canon of this Synod, according to the election of Caranza) be so bold, he shall incur the like sentence with Photios and Dioscorus. 5. If any general Council shall be assembled, or any question or controversy fall out concerning old Rome, they may with due reverence inquire of it, and hear determination; but say nothing boldly against the High-Priests of old Rome. They called this the eighth oecumenical Council, so saith Bellarm. de Conc. lib. 1. cap. 5. but neither with consent of all the present Bishops, as Anastasius (who was one of the Legates) testifieth, and after him Ph. Morn. in Myster. nor maketh Zonaras mention thereof, although an Image-worshipper; neither did the Greek Church consent thereunto, as appeareth plainly: First, When Ignatius was dead, the same Basilius assembled another Synod, annulled all the Acts of the former, and restored Photios. 2. The Greeks agreed with Pope Eugenius and his Bishops, that the Council of Florence, An. 1439. should be called the eighth oecumenical Council. It is here to be marked, that this Council was called in the name of Basilius, although the Legates of the Pope were Presidents. At that time it was agreed, that the Bishops of Rome and Constantinople, should both be called Universal; the one, Universal Pope; and the other, Universal Patriarch; not that the Patriarch did take unto him the right of other Bishops, but that he should have the next place after the Pope, saith Onuphrius in Annotat. on Platin. in Boniface the III; and in this manner the Pope had some authority, in the East, for a space. Neither was Adrian less careful in the West, for he blowed sedition among the posterity of Charles; and where he heard of any Bishop of action or esteem, he catcheth him with his bait of a Palle, or Bishop's Robe, or with some higher Title; and if that could not ensnare them, he could set one mortal foe against another: he set up Actard (who had not entered into orders) against Hincmarus, a worthy Bishop of Burdeaux, for maintaining the liberty of his Nation, although he had once given him a Palle, and had written unto him, thus; The report of thy Holiness comes never to my ears, but with praise, &c. But then he pursueth him to the uttermost. Ph. Morn. in Myster. ex Adriani Epist. ad Synod. Trecen. ad Actard; and another ad Hincmar. Also at that time Hincmar, Bishop of Laudun, gave some of his Church lands to Charles the Bald; and the King gave the same to a Captain Nortman; thereafter the Bishop desireth these lands to be restored, and because Nortman would give them to none but the King, from whom he had them, the Bishop assembled a Synod at Veruina, accused and condemned him. Nortman appealeth to Rome; the Synod rejects his appellation; and because he would not obey their Decree, another greater Synod was assembled at Atiniac, where Nortman was condemned again, and promised to obey the King's will, and of Hincmar, Bishop of Reims, who was Uncle to the other Hincmar. Ph. Morn. in Myster. In this Synod the Bishop of Laudun was accused of disobedience unto his Metropolitan; and that for some personal wrongs he had excommunicated all the Priests of his Diocy, and had hindered them from exercing their function. He confesseth his errors, and was deposed. Then Nortman, and this deprived Bishop conspire together, and informed Pope Adrian of all. He advocates the cause to Rome, and summoned the Bishop of Laudun, and all his accusers to appear; and so soon as he heard that the King would not consent, he sent other Letters unto the King, calling him a tyrant, perjured, false, a Church-robber, &c. In his Letters both to the King, and Bishop of Reims, he saith. We will, and by our Apostolical authority we command Hincmar, Bishop of Laudun, and his accusers to compear personally at the Church of the Saints, before our clemency, that his cause may be judged. Behold yet more. In the mean time died Lotharius, King of Lorain: Charles the Bald, and Charles the Fat strove for Lorain. Adrian interpones his authority in favor of the Emperor Lewis the II, and menacing after a more thundering manner then all his Predecessors, he writes to the King, and to the Bishops and Barons of France, and namely to Hincmar Bishop of Reims, thus: Let no mortal be so bold, as to invade the Kingdom of deceased Lotharius, which by right of inheritance appertains to the Emperor Lewis, our spiritual son; if any presume to do, not only by the ministry of our authority shall it be annulled, but he shall be fettered with the chains of our curse; and he being deprived of the name of a Christian, shall be surely ranked with the Devil; and if any Bishop, either by suppressing the author of so villanous hardiness, or by not resisting shall consent, let him know, that he shall be judged not a Bishop, but an hireling. Nevertheless Charles the Bald, entereth into Lorain; he is received by the Barons and Prelates, and crowned by the Bishop of Reims. Adrian then charged Charles, under pain of his curse, to leave off that enterprise; and he commanded Hincmar, Bishop of Reims, to execute his censures against the King, to forsake him, and not to bid him God speed. The King's answer is large, and the answer of Hincmar may suffice for both. First concerning the Bishop of Laudun, he saith, Let your authority know, that I have no power to send Hincmar, nor any other Bishop of the Diocy of Reims, and far less a Bishop of any other Province, unto Rome or any other part, except my Lord the King command them; neither dare I myself go without the bounds of the Realm without his leave. Then concerning his curses against the King, after he hath bitterly expostulated for his menacing, and declared that he had sent his Letters unto the Peers and Prelates of the Kingdom, and had read them openly in an assembly of the Bishops of France and Lorain, at Atiniac; and had shown his Bull unto Lewis, King of Germany, whereby he was commanded, by authority of the Pope, to accurse them all, who intermeddle with the Kingdom of Lorain; he saith, I have heard that the like letters as have been directed to our Lord Charles, and to the Peers and Bishops of his Kingdom, have been also sent unto my Lord Lewis, the glorious King, and to the Bishops and Nobility of his Kingdom.....Then he gives him to understand that he had heard it reported by many, that the two Kings had agreed to divide the Kingdom; which if it be not done, sedition shall kindle among the people : wherefore since he saw that either the authority of the Pope must be contemned, or the agreement of the Kings be violated, whence might arise fear of wars; he thinks it more expedient to omit so Imperious commands, and surcease altogether from attempting anything therein; neither is it my duty (saith he) to debar any man from the Communion, except one who hath willingly confessed his fault, or who is convict in judgment; unless I would contemn the Canon of the Apostles, the practice of the Church, and the authority of Augustine, Gelasius, Boniface, &c. Whereas the Pope had accused him, that by silence and cessation he may seem not partner, but author of the usurpation; he biddeth him remember what is written, The cause which I knew not, I fearched diligently; and that God (as is marked by Gregory) to whose eyes all things are open, said in the cause of the Sodomite, I will go down and see; whereby we should learn to try and see the evil, before we believe it; and not punish till it be notoriously known. Whereas he would have him abstain from the company of the King, and not bid him God speed, it seems very hard (said he) since very many good men, both of Ecclesiastical and Secular sort, who occasionally have come to Reims, have openly professed, that they had never heard the like practice from any of his Predecessors; although in their own times they had seen seditions and wars, not among Kings who were united by oath and league, but also among brethren, yea between father and children. And therefore he acknowledgeth this his contempt to be for his other sins, since in this he had dealt lovingly with his fellow-brethren, of whom, some had invited King Charles into the Kingdom of Lorain. Moreover that the States of the Kingdom affirm plainly, that Kingdoms are not conquered by curses of Priests or Bishops; and that they have learned from the Holy Scripture, Kingdoms appertain unto God, by whom Kings do reign, and he gives them to whom he willeth: wherefore since the High Priest cannot be both a King and a Bishop, he should leave the care of distributing Kingdoms; which as his Predecessors did not attempt against the schismatical, nor heretical, nor tyranous Emperors in their times; so neither can they now bear it, who know it to be written in the Holy Scripture, We should strive, even to death, for liberty and inheritance; neither are they ignorant, if a Bishop excommunicate a Christian without reason, that the power of binding may be taken from him; but eternal life can be taken from no man, unless his own sins do demerit; neither can any man be spoiled of the name of a Christian for taking or conquering an earthly Kingdom; or can he be ranked with the Devil, whom Christ came to redeem, with his blood, from the Devil's power: and therefore if the Pope would have peace, let him so seek it, that he move no strife; for the people think not, that they cannot come to the Kingdom of Heaven, except they embrace such an earthly King as the Pope recommendeth: as for the Oath (said he) and falsehood, and tyranny whereof you write, the Peers of the Nation say unto us, that ye command not such things as concern your authority; yea they have not spared from menacings against you, which for the present I will not repeat; and I know, as they threatened with deliberation, so (if God suffer them) without retreating they will show it indeed; and I know by experience, that without regard of admonition or sword of man's tongue (unless some other stay arise) our King and Nobility of this Realm will not fail to do accordingly, to their power, and follow forth what they have begun. He concludes, that Bishops, and himself especially, should take heed of their behavior towards the King; since it is the Apostles doctrine, that all souls be subject unto Superior powers. And with these Letters in the name of Hincmar, were other Letters written by common advice of the Bishops of France, being assembled at Reims, and sent unto Pope Adrian, who died in the fifth year of his pride, and so that strife ceased. Ph. Morn. in Myster. ex Aimoin. lib. 5. and out of others. Baronius in Annal. ad An. 870. §. 38. saith, Hincmar did forge many excuses, and by shifting did escape the sentence of the Apostolic See till Pope Adrian died.

11. JOHN the IX succeeds An. 872, as Onuphrius saith, who reckoneth not the eight years between Nicolaus and Adrian; but others account his succession in the year 876. He happened on the fittest occasion of ambition among them all; for after his inauguration began the contention between Charles of France, and Charles of Germany for the Empire. The King of France was always aiming at the Kingdom of Italy, and promised unto Pope John rich rewards, if he attained unto the Empire; he would defend the Church from all injury, and wholly quit the Territory of Rome. John did fear that the other would take his manure in Italy, and therefore desirous the Emperor were at a distance, rather than to sit in his eye, he invited the King of France to come unto Rome, and incontinently saluteth him Augustus; and by this means (saith Sigonius, and after him Ph. Morn. in Myster.) the Title Imperator Augustus, became the gift of the High Priest wholly; and the years of their Empire, were reckoned from their consecration by the Pope. Continuator Eutropii saith more plainly, Charles the Bald, coming to Rome, made covenant with the Romans, and granted unto them the rights of the Kingdom, and revenues out of three Monasteries; that is, out of Saint Salvator's, Saint Mary in Sabinis, and Saint Andrew's on Mount Soracte, and the Imperial Patrimony out of many other Monasteries; he gave them also the Provinces of Samnio and Calabria, with all the Cities of Benevento, and the Dukedom of Spoleto, and two Cities of Tuscia, Arisium and Clusium, which did belong unto the Duke; so that he who before was above the Romans in royality, seems now inferior unto them; he removed also from them the Ambassadors of the Empire, and his interest in the Apostolical election; what more? saith he, he granted them all that they would, even as these things are easily given, that are not well conquered, nor are hoped to be possessed in time coming. And Otho 3. Emp. in diplom. said, Charles gave what he never had, and he gave them as he could; for he sought them sinistrously, nor had he hope to in • oy them peaceably. And his brother, the King of Germany, and his son Charles despised this Coronation, and ceased not to invade both France and Italy. Here Sigonius de reg. Ital. lib. 4. observeth, that whatsoever other Emperors gave unto the Popes, they expressly did reserve the Princedom and dition of Rome, together with the election of the Bishop; both which now were renounced, and also the authority over the Church-lands, which his Successors sought to recover, and could not; for (as Continuator Eutropii saith) from this time none of the Kings, none of the Emperors, could recover the honorable privileges of the Princely dignity, because they wanted either courage or knowledge, and through the many contentions and continual divisions of the Kingdom. Moreover, hitherto the Empire went by succession from the father to the son, or nearest in kindred; and the consecration of the King of Lombardy by the Bishop of Milan, or of the Emperor, by the Bishop of Rome, was accounted but a solemn rite; but Pope John taking this advantage, changeth the words to a loftier style; for in the Convention, after he had commended King Charles, as far as Pope Adrian had reviled him, he added: Therefore we have chosen and approved him, together with the wishes and desires of all our brethren and fellow Bishops, and other servants of the Holy Church of Rome, and of the honorable Senate, and of all the people of Rome, and of this gowned Nation; and according to the ancient custom, we have solemnly advanced him unto the Scepter of the Roman Empire, and we have honored him with the name Augustus. Charles was no sooner returned into France, but behold! the Dukes of Tusculum (whose head was Albertus) conspired with Formosus, Bishop of Portuen, and some others against Pope John, because he had preferred a stranger above Albertus, and many Italians would have had the Empire restored to their Nation. They did so vex him, that he was forced to send unto Charles for aid, craving that he would deliver Italy from the Sarazens, and himself from the Tusculans. In the mean time Charles had summoned a Council in France, by advice of John Tuscanensis, and John Aretin, and Angesisus Senen, but by Apostolical authority, and his own confirmation. Thus begun the names of the Popes, to be prefixed with the names of Emperors and Kings, contrary to the ancient form. In this Synod, by virtue of an Epistle Decretal of Pope John, the Emperor did propound one day, and another, and the third day, to have Angesisus, the Pope's Legate, Primat of France, to the end he might execute the will of the Pope in France; to wit, call Synods, declare and publish the Papal Decrees unto other Bishops; and also, if need be, report unto the Apostolic See their proceedings, and other intricate affairs might be dispatched, by his mediation, with the Apostolic See. So far was he besotted with the fatal cup. At that time the French Bishops clearly did perceive how great evils were imminent, and they would not condescend unto his temerity, but stood to their former liberty, Aimoin lib. 5. cap. 32. 33. Ph. Morn. in Myster. This John was the first who gave pardons or indulgences, to them who would fight against the Sarazens. When he was demanded, by the Bishops of France, Whether they who were dead, or afterwards might die in that cause, should obtain forgiveness for their sins? We answer, said he, boldly with the godliness of Christ, who die in these Wars, with the godliness of the Catholic faith, shall receive the rest of eternal life. Ioha. Epist. 144. Ph. Morn. ib. pag. 195. As ready was he to accurse and account as Heathens, all them who give not obedience unto him; and so they were accounted Martyrs and Saints, who did bear Arms with him against whatsoever power. At that time Lakold, Duke of Cracove, being chosen King of Poland, would not acknowledge Lewis, King of Germany, as his lawful Superior; but sent unto Pope John, professing to hold the Crown from him, and made the Kingdom Tributary unto Saint Peter, by payment of money yearly, Crantz. in Vandal. lib. 8. cap. 2. Into the East also his ambition goeth, but by a way directly contrary unto his Predecessors. Ignatius being restored by Basilius (as we have mentioned) and Pope Adrian, he pleaseth neither of the two; not the Emperor, because he would not sway to all his fantasies; neither pleaseth he the Pope, because he would not quit the Church of Bulgaria; and therefore Pope John threatened him with his curse. When Ignatius was dead, Basilius would have Photios restored, and because he was deposed by authority of a Council, and the Pope, the Emperor dealt with Pope John that he might be set up again; and if John will consent, he saith, there would be more quietness in the Church, but otherwise the schism is like to continue; and he promised to prepare a Navy for the defense of the Coast of Latium and Hetruria against the Sarazens; and he will cause Photios to renounce the Church of Bulgaria unto the See of Rome. Ambition or (as Baronius ad An. 878. § 4. speaketh) worldly wisdom which is an enemy to God, so thrusteth Pope John headlong, that contrary to his Predecessors Nicolaus and Adrian; he restored Photios, who was so far from giving any sign of repentance, that in a manifest declaration of their eighth general Council, he set himself directly against it; for Photios was scarce set in his chair, but he persuaded the Emperor to assemble another Synod at Constantinople, where he produced the Letters of Pope John (whether true or false, it's uncertain; Baronius saith, they were feigned) declaring the late Council, which was called the eighth general, to be of no authority; and they gave that name unto this Council. Ph. Mornay saith, Zonaras described it under this name, with all the Acts and Sessions thereof. There were present three Legates of Pope John, to wit, two Bishops Paul and Eugenius, and Peter a Cardinal Priest; they were so basely entreated, as appears in Zonaras, that none before them were so contemned. It is marked first here were 380 Bishops, and in the former were 301. 2. Nicolaus and Adrian were condemned as authors of much mischief, but John was advanced above the skies with praise. There a Council condemning a Council, where the Pope's Legates were Presidents, and which was confirmed by the Pope. 3. The Church of Bulgaria was referred to the Emperor, since it was a question of marches and jurisdiction. 4. By an express Canon it is provided, that whom the Pope shall excommunicate, the Patriarch shall not receive; and the Pope should not receive any, whom the Patriarch shall excommunicate. By this Canon all appellation from the Patriarch is taken away. Lastly, Photios keeps the place continually before the Roman Legates. Therefore Pope John accursed Photios again, and so the schism between the Greeks and Latins was renewed, and till this day was never taken away. John sat 10 years.

12. MARTIN the II came unto the Papacy by evil arts, and did nothing worthy of memory, because it pleased God, that Princedoms wickedly conquered, have not true glory, the only food of a good Prince. Platin. He sat 1 year.

13. HADRIAN the III persuaded the people, that they should not await the Emperor's authority, the election of the clergy and people being sufficient. Platina addeth, He was bold to do so, because the Emperor was fettered in wars against the Normans; and this was the first time that the Emperor was debarred from the election of the Pope, and a Decree was made, that the suffrages of the clergy and people is sufficient. But this Decree continued but a short space, as followeth; he made another Decree, if Charles do die without succession, the Empire shall return to the Italians. This he did in favor of Albert Marquess of Tuscia, who had advanced him unto the Papacy. He sat 1 year.

14. STEPHEN the VI (but called the V) did nothing worthy of memory. He ordained that the Roman Canons should all, without exception, be necessarily received of all men, Grat. dist. 19. cap. Enim vero. He sat six years. After him was much strife, and within nine years were nine Popes.

15. FORMOSUS was set up against the mind of the people, who did strive for Sergius a Deacon; but Mars and money prevailed. He was one of those who conspired against Pope John, and when John was settled, he left his Bishopric and fled into France. The Pope summoned him to return, and for not appearing he excommunicated him. At last he returned, and consented to his own degradation, and swore that he should never enter within the Gates of Rome, nor seek a Bishopric, but abide a Secular; his Oath was written, and he subscribed it. Pope Martin released him of his Oath, and restored him to his Bishopric; and now he attains the Papacy by bribery more than virtue, saith Platina. After his election question was for his consecration, some did object a Canon of Pope Martin, which now is in Grat. dist. 50. cap. Qui semel, Who once shall fall after his ordination, and be deposed, he may enjoy no degree of Priesthood; but Formosus had been Canonically deposed, and had subscribed it, and swore to continue a Secular. On the other side it was answered, he was absolved from his oath and deprivation, and received Canonically by the same Pope. It was so hot, that Formosus sent unto the Emperor Arnulph for aid, who came, as is touched. Of him and his Successors, saith Platina, I cannot know by what destiny it happened, that the virtue and integrity of Popes failed, with the courage of the Emperors; these times were most unhappy, since according to the judgment of Plato, the people in a Common-Wealth are like to the Princes. Formosus sat 5 years, but some say 1 year. The other short lived Popes, I refer unto the next Century.

CHAP. III. Of Divers Countries.

1. THe Emperor Charles the Great, did his best for advancing Schools and learning; his endeavors were not in vain, for we find more learned men in this Century then in the eighth; but many of them who were highest in advancement, were given to pride, luxury, and worldly delights. As is touched before, Lewis the I, did observe and tax their pompous vestments, which are seldom joined with zeal and diligent watchfulness over God's flock. And they were so far from following wholesome admonition, that some of them conspired against him who was called the Godly. But I leave observations, and hasten unto the story.

2. Claudius Taurinens. or (as some call him) Bishop of Turin, was diffamed as an Heretic, by Theodomire an Abbot, who did delate him unto the Pope. He writ his own Apology, a part of it is in Catal. test. ver. lib. 9. That it may appear wherefore he was accused, and how godly men have been traduced from time to time, I have transcribed a part of his Apology, it beginneth thus; Thine Epistle, with some other Chapters, full of prattling and foolishness, I have received...Wherein thou sayest, that thou art troubled, because the report hath gone of me from Italy, thorough all France into the uttermost parts of Spain, as if I taught a new Sect contrary unto the Catholic saith, which is altogether most false; but it is no wonder that the limbs of the Devil have spoken so of me, since they called our Head himself a deceiver, and Daimoniack; for I broach not a Sect, I proclaim and teach the truth; but so far as I can, I do beat down all Sects, Schisms and Heresies; and according to my ability, I shall not cease, with God's help, to fight against them.....I destroy that which men do worship. For since it is said expressly, that no similitude should be made of anything in Heaven above, or on earth, it is understood to be spoken not only of strange God's, but of heavenly creatures also; it is not a little to be considered, that if the works of God should not be adored or worshipped, far less should the works of man's hand be worshipped and adored; neither are they for their honor whose similitude they are : Why castest thou thy selfinto the danger of death with a senseless image, which thou worshippest? Why fallest thou by it, and with it, in the condemnation of the dead?.....But these Worshippers of false religion and superstition say, For remembrance of our Savior, we worship and adore the Cross, which is painted and framed unto his honor....God hath bid do one thing, and they do another; God hath commanded to bear the Cross, and they adore the Cross; they will adore it, because they will not bear it bodily nor spiritually: To worship God in this manner, is to depart from him; against them it is to be answered, if they will worship every tree made in form of the Cross, because Christ did hang on it, so did Christ many other things in the flesh; let all Virgins be worshipped, because he was born of a Virgin; let cribs also be worshipped....and old clothes and Asses. These things are also ridiculous, and rather to be lamented then written; we are compelled to propound against these foolish men, and throw against these stony hearts not arrows or sentences of the Word, but stones.....Whereas thou sayest, that I forbid men to go unto Rome for penance, thou speakest falsely. I will first ask thee, if thou knowest that to go unto Rome is to make penance; why hast thou, in so long time, destroyed so many souls, which thou holdest within the Monastery, and took them into the Monastery for penance, and hast not sent them unto Rome, but rather causest them to serve thee?..... We know, that the words of our Lord in the Gospel are not understood, when he said unto Peter, Thou art Peter, and upon this Rock....Because of these words the ignorant sort of men, laying aside all spiritual understanding, will go to Rome to get life eternal...Let no man trust in the merit nor intercession of Saints, because unless they please God with the same saith, rightcousness and truth which these held, they cannot be saved; hear this ye unwise amongst the people, and ye fools be sometime wise; ye who go to Rome to seek the intercession of the Apostle, hear what Saint Augustine saith against you,....truly he should not be called Apostolical, who sitteth in the Chair of the Apostle, but who fullfilleth the Office of an Apostle. Bellarmine de reliq. Sanct. lib. 1. cap. 1. reckoneth this Claudius among his Heretics; so doth Gretser. de festis, because in Church-service he would not name the Saints, nor would keep the feasts, and called them a vain and unprofitable custom, and did despise them; lest we seem, by intercession of the Saints, to seek anything from God. Jonas Bishop of Orleans, writ against this Apology, and his answer is in Biblioth. de la Bigne tom. 4. his opinion is in pag. 698. Whereas Claudius had cited the second command Exod. 20, Jonas answereth, This truth is our mind; it is true (I say) and most agreeable to the sound faith, that no image should be made of anything in heaven or earth, whereunto worship or adoration, which is due unto God only, should be given any way; therefore since God is invisible and contains all, and is nowhere contained, we are forbidden to make an image of him, lest men might think that he is bodily: but consider whether thou, under the name of similitude, dost comprehend the images of the Saints; he quoteth the testimony of Augustine de Civ. Dei lib. 10. cap. 26. & ult. and Enarr. in Psal. 96, &c. and he commendeth the Epistle of Gregory to Seren, whereof mention is before in Century 7. chap. 3. And pag. 699 he saith, We account it impiety to adore a creature, or to give it any part of Divine service; and with a loud voice we proclaim that the doer of such a crime, should be detested and anathematised. And pag. 701. It is the crime of impiety, to worship any other but the Father, Son and Holy Ghost.

3. At the same time Agobard was Bishop of Lions, he took part with Lotharius against his father, and therefore was deposed; after the reconciliation he was restored, and being a man of wisdom and knowledge was employed in the greatest affairs of the Kingdom. His works were Printed at Paris, An. 1605. from which impression these passages are extracted. Pag. 52. There is one immovable foundation, there is one rock of faith, which Peter confesseth, Thou art the son of the living God. Pag. 128. The uncleanness of our time deserves a fountain of tears; when so ungodly a custom is become so frequent, that there is none almost, aspiring to temporal honor, who hath not a Priest at home, not whom he obeyeth, but of whom he exacteth all manner of obedience incessantly, not in divine things, but in worldly also; so that many of them do service at Table or mixeth Wine, and leadeth Dogs, feeds Horses; or attends Husbandry; neither regard they what manner of Clerks these be, but only that they may have Priests of their own, and so they leave Churches and Sermons, and public service: it is clear that they seek them, not for honor of religion, because they have them not in honor, and speak disdainfully of them. Pag. 163, Why say ye, it is not true, that he who is truly humble, thinks not basely of himself, and believeth that he is a sinner? Since this is most openly manifest, that is the property of the Saints, and not of proud men?....Also the Apostle James saith, in many things we all offend; which if any will say it is spoken of humility; let him know, that so he followeth Pelagius; and if he would be amended, let him read the books of Augustine against the Pelagians; and let him know, that all the Saints did truly accuse themselves of their sins; so that they had need to say for themselves. Forgive us our debts. He is large against the worship of Images. Pag. 237. One will say, I think not that there is any God-head in the Image which I adore, but I worship it for his sake whose Image it is. I answer, if the Image be not God, it should no way be worshipped; as it were to honor the Saints, who no way would admit divine honor to themselves. Pag. 251. Let God be adored, worshipped and reverenced by believers; let sacrifice be given to him only;....Let Angels and holy men be loved and honored with love, and not with such service. Pag. 254. The Orthodox Fathers, for avoiding such superstition, did rightly ordain, that no Picture should be in a Church, lest that which is worshipped and adored, be painted on Walls. Bellarmine. de Scriptor. Eccles. sect. 9. speaking of Jonah Epist. Aurelia. saith, Jonas and other Bishops of France, in that age, were overtaken with Agobert's error. By the Jesuits confession then, many Bishops of France, were against the present errors of Rome.

7. Angelom a Monk of Luxovia, and of much reading, at the entreaty of Drogo Epist. Meten. writ many books. In 3 Reg. cap. 19. he saith, As the body cannot live without nourishment; so neither can the soul live without the word of God. In lib. 1. cap. 2. None by his own strength is able to do good, nor resist the Devil; yea if he attempt to lift up himself against the Lord, he loseth the good which he seems to have. Ibid. cap. 25. As it is easy for a man to hold in his hand a few herbs that are knit together; so the power of our Lord and Savior easily preserveth all the elect throughout the world, from the beginning to the end, that none of them by any means can perish; as he saith, I give them life eternal, and they shall not perish forever, neither shall any pluck them out of my hand. In 2. Reg. cap. 8. Our Lord Jesus by his secret dispensation from among unbelieving men, hath predestinated some unto eternal liberty, quickening them of his gracious mercy; but in his secret judgment he leaveth others in their wickedness, and hath condemned them unto everlasting death. In the Preface before 3 Reg. In all things we have need of aid from the Holy Spirit. In 4 Reg. cap. 19. Whosoever, by true faith, toucheth the death of Christ, and truly layeth hope on him, shall without doubt be partaker of his resurrection. Catal. test. ver. lib. 10.

8. Raban Magnentius, otherwise surnamed Maurus, was famous in the University of Paris for Poesie, Rhetoric, Astronomy, others Philosophy and Theology, unto whom neither Germany nor Italy brought forth an equal, saith Trithemius. He became Abbot of Fulda, where he was born, and there he writ Commentaries on all the Books of the Bible. His Monks were offended, that he did so study the Scriptures, and did not attend their Revenues, as Trithem. writeth; therefore after 24 years he gave place to their anger, and left the Abbey; but they besought him to return, and he would not, but did abide with the Emperor Lewis, until Otgar, Bishop of Ments died, and Raban succeeded. Tho. Walden in the days of Pope Martin the V. reckoned him and Herebald or Reginbald, Bishop of Altisiodor. amongst Heretics, because they favored Bertram. Out of some of his works I have picked out these passages. In Eccles. lib. 4. cap. 7, he saith, In meditating and reading the Holy Scriptures we should be wary, neither to add anything to that which is written, nor take away from those things which are comprehended by the Authors of Divine Scriptures in those books; but we should thing of them with the highest veneration, and with all our strength fulfill the commandments thereof. Ibid. cap. 1, Man can now be saved no other way but by the death of Jesus Christ, who is our Redeemer. Ibid. lib. 5. cap. 5, The foundation which the Apostle Paul hath laid is one, the Lord Jesus Christ; upon this foundation both firm and stable, and strong in itself, is the Church of Christ built. In Ier. lib. 18. cap. 2. Lest they would say, Our fathers were accepted for merits, and therefore did they receive great things from God; he adjoineth, this was not for their merits, but because it so pleased God, whose free gift it is, whatsoever he bestoweth. De modo satisfact. cap. 2. & 17. Whatsoever one remembereth that he hath done wickedly, let him declare it unto the Priest by confession; but if thou art ashamed to reveal thy sins before men, cease not with continual supplications to confess them unto him, from whom they cannot be hid; and say, Against thee only have I sinned : he useth to heal, not publishing thy shame; and to forgive sin, without upbraiding. De Eucharist. cap. 24. Behold what these two Sacraments do! by baptism we are regenerate in Christ, and by the Sacrament of the body and blood regeneration is proved to continue; not only by faith, but by unity of flesh and blood. Here he speaks but of two Sacraments, and so he calleth them expressly: But de Institut. Cleric. lib. 1. cap. 31. one may think that he speaks of more Sacraments; for he saith, Because we have spoken of more Sacraments, Baptism and Chrism; it remaineth that we speak of the other two, that is, of the body and blood of Christ. But when he calleth the body and blood of Christ two Sacraments, it is clear, that he calleth the two elements, two Sacraments, and that is improperly. And in cap. 28. of the forenamed book, When the baptized person ascends out of the Fount, immediately he is signed in the face, by the Presbyter, with holy chrism: here he speaketh not of extreme unction, as they now speak; but of an appendix of baptism, as they were wont in those days; and this he calleth improperly another Sacrament: but in that chap. de Eucharist. he speaketh properly, and nameth two, baptism, and the body and blood of Christ. Ibid. cap. 41. And because he [Christ] according to the flesh, must pierce the heavens; to the end, those who by faith are renewed and born again in him, might more earnestly and confidently long after him; he hath left unto us this Sacrament as a visible figure and resemblance, a sign and seal of his body and blood, that by these things our minds and our bodies, by faith, may be more plenteously nourished, to partake of invisible and spiritual things; now it is the sign which we outwardly see and feel, but that which is inwardly received is all substance and truth, and no shadowing or resemblance; and therefore there is nothing but truth, and the Sacrament of the very flesh of Christ, which is manifested unto us; for the very flesh of Christ, which was crucified and buried, even the Sacrament of that true flesh it is; which by the Priest, upon the Altar, through the word of Christ, and power of the Holy Spirit, is consecrated and hallowed. See how Raban distinguishes that which is received outwardly and inwardly in the Sacrament; and he calleth the outward part a visible figure and representation, a sign and seal of the body and blood; and that which is received inwardly is no shadow or resemblance, but substance and truth, even the very body of Christ, which was crucified, and (as he saith in the first part of this testimony) which hath pierced the Heavens. De Institut. Cleric. lib. 2. cap. 30. Satisfaction is to exclude the occasions and suggestions of sin, or not to commit sin again: Reconciliation is that which is done after repentance; for as we are reconciled unto God, when we are converted first from gentilism; so we are reconciled, when after sin we return. Lib. 2. cap. 57. He hath the Confession that was professed at that time, saying;

9. This is next unto the Creed of the Apostles, the most certain faith, which our Teachers have given, That we should profess the Father, the Son, and the Holy Spirit of one essence, of one power and sempiternity; one invisible God, so that the propriety of persons being reserved unto each one, neither the Trinity should be divided substantially, nor confounded personally; to confess also that the Father is unbegotten, the Son is the only begotten, and the Holy Spirit is neither begotten nor unbegotten, but proceedeth from the Father and from the Son; that the Son proceedeth from the Father by generation; the Holy Spirit not begotten, but proceeding; also that the Son did assume of the Virgin perfect manhood without sin; that whom of his goodness only he had created, of his mercy he might restore after he was fallen; who verily was crucified, and rose again the third day, and with the same flesh being glorified, he ascended into Heaven; in the which flesh he is expected to come and judge the quick and the dead; and that Christ in one person, beareth both the divine and the human nature, being perfect in both, because neither the integrity of both natures did double his person, nor the unity of his person confoundeth his twofold nature; for by the one he excludes not the other, because each of them keepeth both with undefiled right; which the wholesome authority of the Old and New-Testament commendeth; that by prophecy, and this by history, being truly fulfilled; and that concerning God, and the creatures of this world, we should not agree with the Pagans nor Heretics, when they disagree from the truth; but in both Testaments the Divine Oracles testify, that not of necessity God made man and all things, neither is there any visible or invisible substance, which is not God, or the good creature of our God : But God is infinitely and immutably good, but the creature is less and mutably good; and that the beginning of the soul is uncertain; and that the natures of souls and Angels are not a part of God's substance, but the creature of God, and made of nothing; and therefore is not bodily, since it is created to the image of God. Concerning the godliness of manners, without which faith of the worship of God is idle and fainteth, and with which the integrity of Divine worship is perfected; that everyone should love God for God, and his neighbor in God; that by increasing he may attain; that one cannot be defiled with the sin of another, where is not alike consent of wills: That lawful marriages are not damnable, although in them posterity be procreated subject unto original sin; and that the integrity of faithful virgins and continent persons, is to be preferred above them. Let not the one baptism of the Trinity be iterated, (which is not lawful) neither let it be thought profitable to each man according to the diversity of the Minister; but that by singular power it is given of him, of whom we hear it to be said, Upon whom thou shalt see the Holy Ghost descending and abiding upon him, that is he which baptizeth with the Holy Ghost, and I saw and bear witness that he is the Son of God. Let us not think we have no need of the remedies of repentance for the daily excesses of human frailty, without which we cannot be in this life; so that in the fruitful remorse of repentance, we confess that all our sins are blotted away; as it is written, Blessed are they whose iniquities are forgiven, and whose sins are covered: blessed is the man to whom the Lord imputes not iniquity. And that no man by his own strength, but by the only grace of God, is united unto the Head Christ, and made solid in the unity of his Church, by inseparable perseverance of peace. Neither should any good thing be imputed to the liberty of man's will. Also that the temporal goods that are common to the good men and bad, are created by God, and according to his dispensation are given or denied to everyone; of which goods, in everyone that believes, not the having, but the use or abuse is commended or condemned; but the godly only can attain unto the certain and eternal goods in the World to come; and we believe now that the Church hath received a pledge of these things, having the first fruits of the Spirit here, and perfection hereafter; here she is upholden with hope, hereafter is nourished in very deed; here seeing through a glass darkly, and hereafter face to face, when from faith she shall be brought to sight; which when it shall be perfected, as we shall enjoy the most perfect gifts of the most high God, so shall we not harm our neighbors. That we have also that hope of the resurrection, in the same order, and in the same form as our Lord arose from the dead; we believe also that we shall rise again, in the same time wherein we are and live, not changing our nature nor sex, but only laying off our frailty and vices. That Satan with his Angels and servants shall be condemned into everlasting fire; neither according to the sacrilegious dispensation of some men, shall he be restored into his first, that is, Angelical dignity, from which he fell by his own wickedness. This is the integrity of the faith of Catholic tradition, of which if any one article be denied, all the belief of faith is lost. So far hath Raban there. Now if this Confession be conferred with the Confession which was published and enjoined by Pope Pius the IV, in the year 1564, we may find many additions in the Church of Rome, which were not known in the days of Raban; and if he were now alive, and professed to believe no otherwise then the Church did at that time, he could not be a Bishop, although Trithem. calleth him a matchless one.

10. And to the end we may see how far the Church, in that time, differed from the primitive Church, in the celebration of the Lord's Supper, and what hath been added unto it since that time; let us hear the same Raban, showing the form of it in his days, in Lib. 1. de Institut. Cleric. Cap. 32 & 33; and therewith, on the margin, we shall show the original of every novation by correspondent figures; and he beginneth thus:

The Lord first ordained the Sacraments (1) of his body and blood, with blessing and thanksgiving, and so delivered it unto his Apostles; and they followed the same manner, and taught their Successors to do so, which all the Churches, generally through all the World now keepeth. In the beginning was not the custom of tooning, which now is in the Church before the sacrifice; but the Epistles were read and the holy Evangelists (2.) But since we are begun to speak of the sacrifice (3,) we will declare to what end all this order was institute. First then in the celebration of the Mass, (4) at the coming in of the Priest (5) unto the Altar, (5) the antiphona (6) is sung (7) by the Clark, that a sound may be heard, when he entereth into the Sanctuary before the Lord; as in the Old-Testament, the entering of the High Priest was known by the sound of the Bells; wherefore the singing of God's praise is heard for just cause, that the holy harmony of the Ministers, may go before the mysteries of the holy celebration; and the Sacrifice of worthy praise, may go before the venerable Sacrament of the Body and Blood of Christ: for the Queere (8) is the multitude assembled unto the holy service; and is so called, because in the beginning, they stood like a Crown about the Altar. After the Priest's coming in, the Litanies (9) are said by the Clerks, that the Common-Prayer may go before the particular prayer of the Priest. Then followeth the Priest's prayer, (10) who when he hath saluted the people with peace, (11) receiveth the answer of peace from them; that true concord, and charity, and pure devotion may the easier obtain their Petitions, from him who looketh into the heart, and judgeth inwardly. Then the Reader readeth a part of the Canon, (12) that the mind of the hearers being prepared thereby, may be the more attentive to the rest. After this a Chanter singeth Responsorium, (13) so named, because when one resteth, another answereth. The same is also called Graduale, because it is sung upon the steps of the Pulpit. After it Hallelujah (14) is sung, to lift up the minds of the people unto Heavenly things, and raise them unto Divine contemplations. Then the Gospel is (15) read in audience of the people, by the Deacon, with great authority; that his doctrine may be heard, and his virtue be understood by the Gospel, the mystery of whose body is then celebrate. Then the offerings (16) are made by the people, and the Offertorium (17) is sung by the Clerks, which hath the name from the causes; as if one would say, The Song of the Offerers. And the Pallium corporale (18) is laid upon the Altar, which signifieth the clothe wherein Christ's body is wrapped; it is of pure linen, and not of silk or purple, nor of litted clothe, as we find to have been ordained by Pope Sylvester. Then are laid down the holy vessels, (19) (which are the Cup and the Platter) upon the Altar; these two somewhat resemble the Lord's burial, because as then Christ's body being anointed with odors, was laid in a new Tomb, by the obedience of the Saints; so now his mystical body being embalmed with holy prayer, is given in the holy vessels to be received by Believers in the ministry of the Priests. After all this the Mass (20) is sung by the Priest; who when he hath spoken of the lifting up the heart (21) unto the Lord, he exhorts the people to give thanks (22) unto the Lord; and he filling his mouth with praises, prayeth that the Almighty God the Father, to whom the Heavenly powers do serve, would of his grace command, that the professions of men may be conform to their voices. After this prayer, followeth a song, made of the songs of Angels and Men, (23) to wit, Holy, Holy, Holy is the Lord God of Hosts, &c. Now is the consecration (24) of the Body (25) and Blood of the Lord, and earnest prayer unto God (26;) and in the mean time the Lord's Prayer is tooned (27.) For when they come to communicate (28,) and receive (29) the body (30,) they give one to another the kiss of peace, (31) and they sing, The Lamb of God, (32) who takes away the sin of the world, that (33) we in peace perceiving the Sacrament may be made of the number of thy children, and have all our sins forgiven us. After the Communion, and a song of that name (34,) and the blessing (35) of the people by the Priest, a Deacon intimateth unto the people, that the Mass is ended (36,) and dismisseth them (37.)

12. Methodius, a Bishop of Moravia Juliamentana, went with one Cyril into Poland, in the days of Lewis the Godly, and converted many of the Sclavi unto Christianity. He found the Vandal Letters, and translated the Scriptures into that language; and in their Liturgy they used the vulgar language: therefore he was summoned to Rome; he went, and defended himself by the testimony of Paul, Rom. 14. Every tongue shall confess unto the Lord; and he did show the inconvenience of speaking in an unknown language among these new Proselytes. So Pope Nicolaus granteth liberty unto the Scalves and Polonians to use their own language. When he returned from Rome, he dealt with others in Dalmatia and Illyticum to put away the Latin, and serve God in their vulgar language. The Bishops and Priests were so offended with him, that he was constrained to return into Moravia, where he died, Catol. test. ver. lib. 9.

13. Huldricus or Uulrik (usually called Saint Ulrik) Bishop of Augusta Vindelicor. did write unto Pope Nicolaus the I, against the Decree for single life of Priests. After a modest and grave Preface, he saith; Since there are very many proofs both in the Old and New-Testament; let it not, I beseech, be grievous unto thy Father-hood, that a few, of many, be inserted into this page. The Lord in the old Law ordained marriage unto the Priests, which he is never read to have forbidden again. But in the Gospel he saith...because of fornication, let every man have his own wife. The hypocrites say falsely, this belongeth especially to Laics; and they themselves, although entered into the Holy Orders, spare not to abuse other men's wives. After other testimonies of the Scriptures, he citeth unto this purpose, some testimonies out of Regula Clericor. and out of Augustine; out of Tripartita Historia, he citeth the History of Paphnutius in the Council of Nice; then he bringeth the practice of Pope Gregory the I, who once condemned marriage of Priests, and when he saw so many heads of babes, even more then 6000, which were taken out of his pond, he condemned his own Decree, and said; It is better to marry, then to give occasion of murder. And then Ulrik inferreth, If they had read such an accident as I have, I believe they would not (possibly) judge so rashly....Unto so fond, filthy suggestion of this command, (I will not say counsel) they have further said, It is more honest to have dealing with many women secretly, then openly in the sight and knowledge of men to be knit with one. Which surely they would not say, if they were of him or in him, who said, Woe to you Pharisees hypocrites, who do all things to be seen of men, &c. The late Romanists have great spite against this Epistle, and call it a Lutheran fiction; their Iudices expurgatorii have ordained that it shall not be Printed again; and they have forged arguments against it from the name of the Author, and the Age wherein he lived, &c. But the more they study to darken it, it is the more cleared; as may be seen in the Treatise of Bishop Hall, The honor of the married Clergy, lib. 3. sect. 2, 3, 4. One proof of it, is, th • t Aeneas Sylvius de morib. German. speaking of Ausburg, saith, Udalrik is the Saint of this Title, who did reprove the Pope concerning Concubines. So he nameth lawful wives.

14. Gunther Bishop of Colen, and Thietgaud Bishop of Trevers, went with a Commission from their Nation, unto Pope Nicolaus; and were hardly dealt with, because they freely delivered the grievances of their Nation. They escaped with their lives, and did write back complaining of the wrongs which he had done them; and then they say, The eternal Emperor hath furnished his Empress and Spouse with spiritual and everlasting stuff; and beautified her not with frail or perishing dowry....Which benefits thou as a briggaud interceptest, and takest from the Church of God, and transferrest unto thee; thou art a Wolf unto the Sheep, and thou killest the living; thou drawest the strong from above, and by thy wonders thou thrustest down to Hell...thou bearest the person of an High Priest, but plaiest the Tyrant; under the Coat of a Shepherd, we find thee to be a Wolf; thou art called a Father, but falsely, and thou showest thyself a Judas by thy deeds; when thou callest thyself the servant of servants, thou contendest to be Lord of Lord's; and according to the discipline of Christ our Savior, thou art the lowest of all the Servants of God's Church, but in ambition thou runnest headlong; whatsoever pleaseth thee, is lawful; and thou art become a drone to Christians. [What remains but to call him the Antichrist, whom the Romanists call the third Elias?] They conclude; For these causes we, with our brethren and colleagues, will neither stand at thy command, nor acknowledge thy voice; neither do we fear thy Bulls and Thunders, &c. Of his Primacy they say, The Holy Ghost is the Author of all Churches, how far soever they be separated thorough the World; the City of our God, whose Citizens we are, belongeth to the four airths or corners of Heaven; it is larger then the City which the holy Prophets have called Babylon, because she makes her god-head equal unto the Heaven; and braggeth that she is eternal, as if she were God having all wisdom; and glorieth that she neither erreth, nor can err. Ph. Morn. in Myster. pag. 175. Where also is another Epistle written unto the same Pope, drawn out of the French Annals: it concludeth thus; We will in no way receive thy wicked sentence, which is far from the zeal of uprightness, unjust, unreasonable, and contrary to the Canonical laws; yea, with all the Synod of our brethren, we despise and contemn it as unlawful, accursed, and fondly pronounced; and truly we will not communicate with thee, who art a favourer and partaker with accursed persons, and despisers of holy religion; we are content with the communion of the whole Church, and society of brethren; above whom thou exaltest thyself, whom thou despisest, and from whom thou separatest thyself by thy swelling pride: Now we who have experience of thy craft and deceit, and also know thy disdain and swelling dominion, we yield nothing, nothing at all unto thee nor thy pride; whereby thou indeavourest to overwhelm us all at the pleasure of our enemies, whom thou favourest; and thou shalt know that we are not thy Clerks, as thou vauntest of thyself; but if thy pride would suffer thee, thou shouldest acknowledge us thy brethren and fellow Bishops. Hence it appeareth, that they begun by experience to smell out, where the Antichrist or the man of pride was.

15. When the controversy was between Charles the Bald, and the two Kings of Germany, for the division of Lorain, or (as Ph. Morn. speaks) for marches, Luithpert Bishop of Mainz, was so respected for his gifts of prudence and holiness, that the Kings did refer the deciding of the controversy unto him. When the Pope did begin to usurp more and more upon the Bishops of Germany, Luithpert writ unto King Lewis thus; The present cause permits me not to be silent any longer, which if I forsake, I cannot be excusable before our Lord Jesus Christ, unto whom it appertains; and I should be conyict of my promise made unto your Majesty, if I sitting in the watch, wherein I am set, do see danger coming on you, and with idle and unfaithful silence I dissemble, and becoming slothful I will seem an hireling rather than a Shepherd of the Church, the Pastoral care of which, unworthy I have taken upon me. The dignity of the Church is grievously shaken and defaced in the Seat of Saint Peter, even so that by a hid persecution the like hath not been heard; not by Infidels or them who know not the Lord, but by them (ô how to be bewailed!) who should be guides and governors of the Church; they endeavor to advance the doctrine of man above the word of God; and the malady of the head, if it be not prevented by timely and wholesome medicine, must needs spread through the members. Ye know the danger of God's people, which is fearfully approaching; neither can ye be ignorant, that the Pastors (at which the elements do tremble) who should provide for the safety of the weak, have left the path-way, and themselves run into perdition, and they open a ditch to so many as follow them. Wherefore I exhort your wisdom, who lovest truth and righteousness, that according to the wisdom given unto you from above, ye would deal with them which know the truth and love righteousness, what way the scandals of dissension may be removed, which the sower of Tares, by his craft, ceaseth not to spread; and that peace and long wished for unity, may be restored unto the Church; and the help of watchfulness may be had in time, lest foolish negligence give way unto the wounds; for all the body of the Church is not yet wounded, although the head be smitten with sores, and several members seem to be diseased; and therefore the infirm must be helped (if they will accept of cure) by those which are known to be whole and sound; or they must be cut off, according to the command of our Physician, lest the whole body perish. Wherefore it seemeth unto me both necessary and expedient, that the religious Prince Charles, your brother, be in time requested unto this purpose, that as well he, as the Priests of his Kingdom, may meet with you and your Bishops, and may be partners of the same work with you; that when ye shall, by the help of God, return peaceably from your intended journey, with one consent and common endeavor, by the grace of God, ye may restore peace and concord unto the Catholic and Apostolical Church, according to orthodox doctrine. Ph. Morn. in Myster. pag. 162. Observe here the estate of the Church at that time; and that when the head is diseased, the body cannot be readily cured, but by common authority of Princes and Synods.

16. Hincmar (of whom I have made mention in Pope Nicolaus) was many years Arch-Bishop of Reims; upon several occasions he did solicit and flatter the Popes, and at other times did practice and write against them; as is to be seen in Baron. Annal. tom. 9. and the Cardinal doth accordingly allow and disallow him. In one of his Epistles he professeth, that he had received a Palle from Pope Leo the IV, not as a badge of subjection; and he avoweth plainly, that in doubtful causes the Provincial Bishops should ask counsel from the Arch-Bishop, neither should a Bishop go unto the Pope, until he advertize and confer with the Arch-Bishop, neither needeth the Arch-Bishop await, for judgment from the See of Rome, so far as he hath certain decrees of Canons, Laws and Councils. And he did forbid his Nephew Hincmar to obey the Pope's citation, when he summoned him to Rome. In an Epistle to Pope Hadrian the II, he quoteth a testimony of Pope Leo the I, that authority is derived from Peter, and the other Apostles, unto all the Bishops of the Church; for the privilege of Saint Peter is, wheresoever according to his equity justice is done, no less in Reims then in Rome, and no more in Rome then in Reims, but is alike unto all everywhere, according as Bishops more or less discharge their office. And he expounds these words, Thou art Peter... as Augustine doth in Ser. 13. de verb. Dom. I will build my Church upon that firm and solid confession which thou hast confessed. Ph. Morn. in Myster. in an Epistle to Hincmar Bishop of Laudun, saith, The seventh general Council so called by the Greeks (indeed a wicked Council) concerning Images, which some would have broken into pieces, and some would have to be worshipped, was kept not long before my time by a number of Bishops gathered together at Nice; the Acts thereof the Bishop of Rome did send into Francia, in the Reign of Charles the Great (the See Apostolic willing it to be so) a Synod was held in Germany by the convocation of the same Emperor, and there by the path-way of Scriptures, and the tradition of the Fathers, the false Council of the Greeks was confuted and utterly rejected; of whose consutation there was a good big volumn sent from Charles, by some Bishops, unto Rome, which in my young years I did read in the Palace. This testimony is of more credit then a hundred late Writers, who deny that Synod at Frankford, or that a Synod under Charles did condemn the second Synod at Nice. Thereafter in that Epistle he saith, We should believe that the motion of repentance is from God, as the Apostle saith, If God will give them repentance.... To have Church is not to have a primacy in Divine things; for then all rulers of the Church should have primacy; all those wicked men rule not the Church, who seem to be within; neither is it denied but they give baptism. In the same Epistle, he rebuketh his Nephew for denying baptism unto Infants, Catol. test. ver. lib. 9.

17. At that time was much to do in the doctrine of Predestination. Gotteschalk (by birth a Frank or Belgik, as Aventin. lib. 4. Annal. Boior. calleth him) was ordained a Priest by Rigbold chorepiscopus, in the vacancy of the See of Reims. The now named Hincmar, in an Epistle unto the Church of Lions (which is in Biblioth. Sixt. Senen. part. 1. pag. 1053. edit. Colon.) writes that he held these five Articles: First, God, before all ages, and ere he made anything, even from the beginning, did predestinate unto the Kingdom whom he would, and did predestinate unto destruction whom he would. 2. They who are predestinate unto destruction cannot be saved, and who are predestinate unto the Kingdom cannot perish. 3. God willeth not that all men be saved, but only them who be saved; and whereas the Apostle saith, Who willeth that all men be saved, he meaneth only all them who shall be saved. 4. Christ came not to save all men, nor did he suffer for all men; but only for them who shall be saved by the mystery of his Passion. 5. Since the first man fell of his free will, none of us can use free-will to do good, but only to do evil. Remigius, Bishop of Lions, in the name of the Church of Lions, defended these five Articles, as is to be seen loc. cit. Whereupon Hincmar writ unto Pope Nicolaus (as Baron. Annal. ad An. 948. relates) against Gotteschalk, and calleth these Articles the heresy of the Predestinatians, which was overthrown in Afric; and thereafter in France by authority of Pope Celestine, and by the care and vigilancy of Prosper. When Gotteschalk returned from Italy, Raban Bishop of Mainz, summoned him into a Synod; and when he could not persuade him to change his mind, he did write unto Hincmar and others, and did oppugn some conclusions which he had wrested from these five Articles. Remigius writes again, showing that all the arguments of Raban did not touch the Articles, as it is in the above named Bibliotheca. Then Hincmar summoned Gotteschalk unto a Synod of 12 Bishops, and some Priests and Abbots, in Carisiac on Isara, where four Articles were enacted against him; he was condemned of heresy and contumacy; he was whipped with rods and cast in prison. The Church of Lions, after sight of these four Articles, sent forth their censure of them, both which are in Biblioth. cit. pag. 1082. The Canons are these: First, God Almighty made man without sin, upright, with free will, and set him in Paradise, whom he would to abide in the holiness of righteousness. 2. Man using ill his free-will, did sin and fall, and became the mass of perdition of mankind; but the good and just God did choose of the same mass of perdition, according to his fore-knowledge, whom by his grace he did predestinate to life, and prepared life eternal for them. 3. But others whom in the judgment of righteousness, he left in the mass of perdition, he foreknew them to perish, but he did not predestinate that they should perish; yet because he is just, he did predestinate everlasting punishment unto them; and therefore we say, there is but one predestination of God, which concerneth the gift of grace or the rendering of righteousness. Can. II. In the first man we have lost the freedom of will, which we have received by Christ; and we have free will unto good, being prevened and helped by grace; and we have free will unto evil, being forsaken of grace; and we have free-will, because it is freed by grace, and by grace healed from corruption. Can. III. God will have all men, without exception, to be saved, although all men be not saved; and that some are saved, it is the gift of him who saveth; and that some perish, it is the merit of them who perish. Can. IV. Our Lord Jesus Christ, as there was not, is, nor shall be any man, whose nature is not assumed in him; so there was, is, and shall be no man for whom he did not die, although all be not redeemed by the mystery of his Passion; it concerneth not the greatness and copiousness of the price, but it concerneth the part of unbelievers, and them who believe not with that faith which worketh by love; for the cup of man's salvation, which was made through human infirmity and divine virtue, hath in itself that it may be profitable unto all; but if it be not drunken, it cureth not. Followeth the sum of the censure of the Church of Lions: in the first part of the first Canon is no mention of the grace of God (without which no rational creature ever could, or now can, or shall be able to be, or abide, or persist in righteousness and holiness) as if man had been so set in Paradise, that by his free will only he could have continued in holiness, according to the Pelagian error. In the second part they took it ill, that although it be said, The Elect are saved by the grace of God, and life eternal is prepared for those Elect; yet it is said, that God hath chosen those Elect, according to his foreknowledge, without mention of grace; as if it were grace that the Elect attain life; and grace that life is prepared for them; and it were not grace, but foreknowledge that they are chosen, which is manifestly contrary to the Catholic faith; because God in choosing them whom he hath predestinate, foreknew not their merits so, as that there fore he hath chosen them, or because he fore-saw that of themselves they would be good; but the very election, that of the mass of perdition they were made the vessels of mercy, without any good merit; it was only grace by which they were severed from the children of perdition; for the Apostle diligently commends unto us this election not of merits but of grace, whereby not the good works of any were foreknown, but only divine mercy was prepared. Rom. 9, For the children being yet not born, nor having done any good or evil, that the purpose of God according to the election might stand, not of works, but of him who calleth; and 2 Tim. 1. according to his own purpose and grace which was given unto us in Christ...In the third part they do note that the truth is denied, and also confirmed by the testimony even of them who deny it; while they say, that God in his just judgment hath forsaken others, that is, the reprobates in the mass of perdition; and that he did not predestinate, but only foreknew that they would perish: for how foreknew he only, and did not predestinate that which by their own confession he did decree in just judgment? Why dare man accept in part, and deny in part the true and perfect predestination of the just judgment of God, whereby he, in his eternal counsel, did fore-ordain the righteous unto life, and the unrighteous unto punishment? How hath he foreknown only, and not also fore-ordained what by their confession he hath discerned in just judgment? As if the Almighty God hath both fore-known and fore-ordained, what in his just judgment he was to do unto the elect; but did foresee and not fore-ordain, what he was to do in the same just judgment concerning the reprobate; seeing on both sides is the same judgment and the same righteousness, whereby reward is given unto the righteous, and punishment unto the unrighteous; for if this predestination were violent or unjust or prejudicial unto any, it should no way be believed of him, in whom is no iniquity. And seeing most manifestly it is not violent, (because it compelleth no man to be evil,) nor unjust (because it punisheth them only, which through their own fault continue in evil,) nor prejudicial (because it pre-judgeth not any, as if through his sentence, and not their own merit, they do perish;) what is blamed where only equity and righteousness is found? Truly that doth Divine predestination towards men, which Divine prescience also doth; he foreknew that they would be evil, but he did not by his fore-knowledge compel them to be evil; he did predestinate them to be punished who did continue in evil, nor yet did he compel them by that predestination, that they were or did continue evil. And this is his equity, that who willingly continue in evil, should be unwillingly punished........These things have we said, to the end, that if anything be spoken unadvisedly upon occasion of obscure doctrine, or a perplexed question, it should not be maintained contentiously, or by synodical authority; but rather it may be as soon amended by acknowledging Divine truth. Of Can. II. they complain, that it is defined confusedly, obscurely, and too briefly; and they oppose six Aphorisms out of an Epistle of Pope Celestine, unto the Bishops of France; and two out of the Council at Arausican: which are; First, In the transgression of Adam all men have lost natural power and innocence, and no man can by his free-will arise out of the depth of that ruin, unless the grace of our merciful God lift us up. 2. No man useth well his free-will but by Christ. 3. All the endeavors, all the works and merits of the Saints should be referred unto the praise and glory of God, because no man can please him otherwise, but in so far as he hath given. 4. God worketh so in the hearts of men and in free-will, that every holy thought, godly purpose, and each motion of good will is from God; because by him we can do any good, and without him we can do nothing. 5. We profess that God is the author of all purposes and of all virtues, whereby from the beginning of faith we go unto God; and we doubt not but all the merits of man are prevened by his grace, by whom it is that we begin to will or to do any good; by which help and mercy of God free-will is not taken away, but made free; that of darkened, it becomes light; of wicked, upright; of fainting, heal; and of unwise, provident; for so great is the goodness of God toward all men, that he would have those things to be our merits, which are his gifts; and he will give everlasting reward, according to those things which he hath given. 6. We confess that the grace and help of God is given even to every act, and it is given not according to our merits, that it may be mere grace; that is, given freely, through his mercy, who saith, I will show mercy on whom I will show mercy. 7. We confess free-will, although it hath need of Divine help. 8. The liberty of will being weakened in the first man, cannot be repaired but by grace. 9. The liberty of will then is free, when it serveth not sin; for it was given such from God unto the first man, which being lost, cannot be restored, but by him who could give it; and therefore Truth saith, If the Son make you free, you shall be free indeed. The censure followeth; if it be said, We have lost the freedom of will in the first man; as if after the transgression of the first man no free-will remain in men, it is not agreeable unto truth; because if there be no free-will of mankind, how shall God judge the World? But if it be therefore said, because through the merit of his transgression we have lost the virtue of free-will, as it was made in the first man; take heed lest that which follows concerning the lost liberty of that will, which we have received by Christ our Lord, be so said, as if since we are regenerate by Christ, we have received such a condition and virtue of free-will, that henceforth we may be such in this present life, as that man was before sin; that as he was living without all sin, so the regenerate in Christ may live in this world without sin; which surely belongeth not unto the estate of this present life, but unto the blessedness of eternal life. But if it be said only, that for the beginning of grace which we attain by regeneration, we may seem to receive the liberty of will, which we lost in Adam, although nevertheless the fullness and perfection thereof, is to be expected in the life to come; why is the most clear truth darkened with so great ambiguity and confusion of words? Now how great absurdity is in that which followeth, And we have free-well unto good being prevented and helped........ as if after we are regenerate by the grace of Christ, then we begin to have as free-will unto good, so free-will unto evil; as if by that regeneration, when we are prevened and helped by grace, we have free-will unto good; and when we are deserted of the same grace, we have free-will unto evil. What reason or consequence of meaning can be here? Doth the grace of that regeneration work this in us, that from thence we get free-will as unto good, so unto evil? Further, if when we are renewed in baptism, we receive in Christ the liberty of will that was so lost in Adam, doth then only the grace of God prevence and help us? Or doth the same grace, as once it helped us that we should be free unto good; so leave us once, that we are made free unto evil? What is this so obscure, and (almost) no preaching of grace? Had it not been better to have made use of those sentences of the fore-named Fathers, which define this matter fully and clearly? Or that this definition had been framed in their words, and plainly been declared, how this grace of God preveneth and helpeth us, that is, whether once so great grace is given unto us in baptism, which may be sufficient for the whole time of our life, or whether it should be implored and gotten daily; and whether we have need of it for some good things, or for all? None of these things appear here; and therefore it had been better to have been silent, then to speak so fondly of so great a matter. For we have need of the grace of God not only for a good work, as it is said in this chapter; but also for the very beginning of faith, without which grace we cannot come unto the Sacrament of regeneration; we have need of grace for all and every good thing through every day; we have need of it to stir up in us a good will; we have need of grace to speak good and wholesome things; we have need of grace for all good ways of good works. Concerning Can. III. First they exhort to keep peace and unity, and to shun contention: Then they say, Behold one may think and say (as formerly it hath been thought and said) the Apostle said not generally, and (as they have added) without exception, Who will have all men to be saved; but especially concerning them of whom he had said before, For all men, for Kings, and for them which are in authority; that when he saith All, he understands all sorts of men, even of all condition, sex, order. What unconsequent or contrariety unto the truth, is in this exposition? Likewise one may say (as it is found to be said by some Ancients) that the Apostle speaks of whole mankind; what ill or danger hath this exposition? For he who thinks so, doth not think that any man doth resist and go against the will of God, whereby he willeth all men to be saved, that God cannot do what he willeth; and both the one and the other speaking diversely, yet do agree faithfully and unanimously, that whether the Apostle spoke so or so, yet no man is saved but by the gracious mercy of God, and none is suffered to perish but in his just judgment. Certainly this is manifest in that question, that although God will have all men generally and indefinitely to be saved; yet in the hearts of some, through the bountifulness of mercy, he worketh the same in his will, that both they have a will to be saved, and they are saved (to whom the Apostle saith, With fear and trembling work forth your salvation; for it is God who worketh in you both to will and to do, according to his good pleasure;) but in the hearts of others, through the severity of his hid and just judgment, he worketh not this saving will, but leaveth them to their own will; that because they would not believe, they should be damned in just punishment. And this may be said, indeed, of them which have heard the word of the Gospel, but through the hardness of their own unbelief would not receive it. But what shall be said of so great a multitude of the wicked, who have been from the beginning of the world, until the coming of Christ? And them who cannot be denied to be as yet in the utmost parts of the earth, unto whom never a Preacher is come; who could no way believe in him of whom they have not heard; nor receive a Preacher, seeing none hath been sent unto them. Shall such therefore be damned, because they have not believed, who never could hear? And nevertheless they shall be condemned for their other sins, and especially for original sin, wherein all have sinned; for it is not written in vain, Pour out thy wrath upon the Nations which know thee not; and the Apostle saith, Rendring vengeance in flaming fire on them who know not God. If one should ask of those, What hath the will of God done in them, who willeth all men to be saved, and to come to the knowledge of the truth? What shall we answer? Will not a godly and prudent man choose rather to be silent? Or certainly say with the Prophet and Apostle, Thy judgments are a great deep, and, O the depth of the wisdom and knowledge of God! how incomprehensible are his ways! Concerning Can. IV. they say, in this new question three questions are propounded: First, that it is said, No man was, is, or shall be, whose nature is not assumed in Christ. Of this question we hold thus, That the assuming of man's nature by Christ, was not of necessity of beginning, [ex necessitate incipiendi] but was only of his power and grace; so his flesh descendeth thorough all generations; so he is truly born very man of them, that what he pleased by showing mercy, and healing and redeeming, he might thereof assume and reject what he pleased, or not. So in that unspeakable mystery of his incarnation, he mercifully did assume his elect, whom he came to redeem justify and save; and whom he did judge unworthy of that mercy and redemption, he left them out of that marvellou susception. Let us therefore acknowledge truly that the susception of human nature in Christ, hath left unbelievers void of this mercy, and that he hath bestowed it only on them, that they have common nature with Christ, who receive him, and are renewed by his Spirit, by whom he was conceived. Away therefore with that superfluity, whereby it is said and defined, that there was, is, or shall be no man, whose nature he hath not assumed. 2. It is affirmed, No man was, is, or shall be, for whom Christ hath not suffered. Of which question what other can we answer, but that first we demand them who have defined this, and admonish them to weigh vigilantly and faithfully, lest perhaps by little considering what they should say, they say and write such things against the faith and their own conscience; for to omit those who are now, or shall be till the end of the world, among whom shall be the Antichrist, certainly of that innumerable multitude of the wicked, which have been from the beginning, until the coming of Christ, and being dead in their wickedness are condemned in everlasting pains; we think not that they who have written this, do believe that Christ hath suffered for them which are dead in their wickedness, and now condemned in everlasting judgment; for if it be believed that he hath suffered for them; why may it not also be believed, that he hath suffered for the Devil and his Angels? Therefore, as it cannot be said that Christ Jesus hath suffered for those wicked and damned Angels; so far be it, that we should believe that he hath suffered for those wicked and damned men......But of those who as yet continue in their unbelief and wickedness shall perish, if good men who have defined these things could demonstrate unto us, by sure and clear testimonies, from the authority of the Holy Scriptures, what the Lord hath suffered for those, we should also believe the same; and if that they cannot, let them not contend now for that which they read not; let them be ashamed to determine what they cannot find to be decreed by any Council of the holy Fathers, or determination of Ecclesiastical doctrine; or if they find anything written by the ancient Doctors, whereby occasion of such interpretation may be given, yet saving the reverence due unto them, let them rather contain themselves, and submit unto Divine authority. 3. They say, All the unbelievers are not redeemed by the mystery of Christ's blood; so neither are the believers redeemed, who have not faith which worketh by love. Why should we speak of this question, seeing it is manifest from what is said, that no redemption in Christ is unto any unbelievers; and all believers who come truly unto faith and grace of regeneration, receive their true redemption and true regeneration; because they cannot be truly regenerate, unless it be truly certain that they are redeemed from the power of the Devil and bondage of sin; neither can they be truly redeemed, unless they be cleansed in the laver of mercy, and made free from the guilt of sin, and from the power of the Prince of this world; unless (which is most absurd in this definition) it be said, that our Lord Jesus Christ hath suffered even for the wicked who perish in their sins; and it be affirmed, that every believer is not truly redeemed by the mystery of His passion, and renewed in his baptism. Hincmar, Bishop of Reims, could not take this censure patiently, but writ Epistles unto several Bishops in defense of his opinions; and Remigius sent abroad his censures of them, as Vsser. in histor. Gottescal. cap. 8. hath at length. John Scot did follow Hincmar, and although in other things he had purchased a name; yet because here he undertook a wrong cause, Florus a Deacon of Lions, and Prudentius Bishop of Tricassin did not spare him; as is at large loc. cit. cap. 9. & 10. & 11. I will shortly show their testimonies, whereby summarily their doctrine may be known. Florus saith, Whereas he [John] saith, that man sinning hath lost liberty, but not the power and vigor of the liberty, he saith not rightly; for he hath not kept in part, and lost in part, the gift of liberty; but as he hath lost the power and vigor of liberty, so he hath lost liberty itself; so that now he is not free unto good from which he hath fallen, he continueth free unto evil; because as of his free-will he forsook good, so by free-will he cleaveth unto evil. Man therefore after that damnation hath free-will, whereby he may incline and doth incline unto evil through his will; he hath free-will, whereby it is possible that he may arise unto good; but that he ariseth unto good, it is not of his own virtue, but of the compassionating grace of God; for he who is heavily diseased, may possibly receive health; but that he may receive health, he hath need of a medicament; and he who is dead, it may be said, that possibly he may rise and live, yet not by his own virtue, but by the power of God; so the free-will of man being wounded and dead, may be healed, but by the grace of God showing mercy. Again John saith, If any cause precede will (that is, nature) to think good or evil, it is not nature: where he speaks manifestly against truth; for if no cause precede the will of man to think or do good, whence is in man a good will, that is, a good affection to think or do any good? for man hath not of himself a good will—nor doth he any good—but he hath it from him of whom the Apostle speaks unto believers, It is God who worketh in us both to will, and to do according to his good will: He by his mercy preveneth the will of man; as the Psalmist saith, My God, his mercy shall prevene me: He inspires into man the grace of thinking well; as the Apostle saith, Not that we are able to think a good thought as of ourselves, but our sufficiency is from God. Therefore, He is the cause of good will in us; He is the cause of good desires, and of perfecting; He is unto us the cause of mercy and grace, by which we are able not only to do well and to perfect, but also to think well. And not only doth he these things in his elect in this life, but also before the foundation of the world, he hath predestinated them by his grace, that they should be holy and blameless before him, as the Apostle witnesseth. Seeing therefore so great and such a cause, which is the cause of all good things both in making and rewarding his creatures, is unto us the best and eternal cause of good will; prevening us by grace, that we may will well, and do well; how saith this man, that no cause precedes our will and works? Or if any cause precede them, that cause is not nature? Seeing the Almighty God (who is the cause of our good will) is the highest and best nature....But far be it to say, that this highest and best cause precedes our will to think or do evil; and nevertheless a cause precedes, not efficient, but deficient; that is, the forsaking of the chief good, and coveting inferior things; when the soul falleth from the love of God, and coveteth inferior things.....But albeit God is not the cause of our ill will, nor any subsisting nature, but the affection of the reasonable creature, falling from the love of the Creator; yet we may not say, that he is not the just revenger of our wicked thoughts, or eternal Predestinator of just judgment and vengeance; which this fellow would, by such ambiguities, make void—Again this man saith, There is no predestination of God, but of them who are prepared for everlasting blessedness. We know surely, that this is an error of this age.....: It is to be marked in the writings of the Prophets, that the word predestination is not expressly mentioned; yet because things concerning both predestinations appear and are declared most openly, the Apostle most confidently useth their testimonies for confirming this doctrine, and hath given them to be so understood by the Church, teaching us by his authority and example; and informing us, that we should not contentiously and idly strive for the word predestination in the Oracles of the holy Prophets; but by godly and peaceable understanding, wheresoever the matter is manifestly declared, we should, without doubting, acknowledge and maintain the predestination of God. And if it be asked, How shall the World be judged righteously, whom the necessity of predestination forceth to perish? Far be it that any of us should say it; because it is most open blasphemy, that God by his predestination forceth any man to sin, and to perish by sin. But by the judgment of predestination, whom continuing in their sins he hath decreed to punish, he rather calleth them from their sins, and stirreth in them (by hearing) a wholesome terror, that they fearing may be amended, and amending should not be damned. It is also most false that the fellow affirmeth, that there is no predestination of punishment; for if punishment were not predestinate for the Devil and his Angels, and all the wicked that are to be punished with them, Truth would not say, Go into everlasting fire prepared for the Devil and his Angels. And where he saith, Predestination is always to be understood of the gifts of God's bounty, it is also false; for it is found and truly understood of the judgments of just damnation: Of which damned (through their own deserving, and the just judgment of God) when this man saith, Cap. 14. § 4. that they are justly forsaken, in the damned mass, according to the merit of original sin; and they are suffered to live wickedly, and are at last to be condemned with everlasting fire; even unwillingly, and contradicting himself, he saith no other thing, but that in Divine judgment they are predestinate unto everlasting life; for if all that mass be condemned, certainly it is condemned in the just judgment of God, and without doubt unto everlasting perdition and punishment. And it is a wonder how he saith Cap. 14. That God hath predestinate pain unto sinners, and hath not predestinate sinners unto pain; for when he predestinated pain for them, he was not ignorant who were to be punished. And when he confesseth saying, The foreknowed; if God foreknew certainly who were to be punished with these torments, what else did he, when he prepared most certain pain for everyone of them, but predestinated them certainly for pain? For surely these only shall suffer, whom he hath foreknown to suffer; and what is it, that by unchangeable prescience he hath foreknown them for pain? It was not to be feared, that what he foreknew to be justly, he hath not predestinated to do it justly. There is indeed another condition of men's laws, who so ordain certain punishments unto delinquents, that nevertheless they know not those which do sin thus, or which shall be tormented in these punishments; and therefore they may appoint and prepare punishments for sinners, and know not that the punishments are just; and yet not appoint for punishments the sinners, whom they know not at all; but if they knew certainly the persons which are worthy of those punishments, they might justly ordain them for the pain, as they appoint the pain for delinquents; as in the execution of judgment, whom they find guilty of capital crimes, they both rehearse unto them the death which is appointed by the Law, and by open sentence they adjudge them unto death; which is done by a certain knowledge of judgment, that they dare appoint as punishment for sinners, so sinners for punishments. Seeing then both these are rightly and justly done in the Courts of men, being informed and directed according to certain knowledge, that they discern justly and irreprovably pain for sinners, and sinners for pain; and yet not any of those guilty persons is compelled unto sin by the Laws nor Judges, but only because he who hath sinned is justly punished; how much rather may we believe certainly, that this is done in Divine judgment, that (because by eternal knowledge he knows the pain which in justice is due for sinners, and the sinners to whom it is due) seeing he causeth none to sin, he predestinates most justly both punishments (which he knows to be most just) for sinners; and sinners (who are never unknown unto him, but most certainly known by eternal verity) for everlasting punishment. So and more writeth Florus. And the judgment of Prudentius is in the abovenamed history, Vsser. cap. 11; where among other things he shows, that when Aeneas (who had been a member of the Carisiac Synod) was to be ordained Bishop of Paris; Prudentius being called unto his ordination, did excuse himself by Letter, and sent unto Wenilo, Metropolitan of Senonen, four articles; which if the elect Bishop would not subscribe, he did protest that he would no way consent unto his ordination. These Articles are: First, That he confess, that as free-will is lost in Adam by merit of disobedience; so it is restored unto us by our Lord Jesus Christ, and freed (now in hope, but afterwards really, as the Apostle saith, We are saved by hope) that nevertheless we have always need of the grace of the Almighty God for every good work; whether for thinking, or beginning, or working, or perseverantly perfecting; and that without that grace we can no way either think or will, or do any good. 2. That he believe and confess, that in the most high and secret purpose of God, some are by the gracious mercy of God, before all ages, predestinated for life; and some, by his unsearchable righteousness, are predestinated for pain; to wit, that whether in them which shall be saved or condemned, he hath predestinated that which he foreknew he would do in judging; as the Prophet saith, Qui fecit, quae futura sunt, Esa. 45. (juxta LXX Interp.) 3. That he believe and confess, with all the Catholics, that the blood of Jesus Christ was shed for all men believing in him through the world; and not for them which have not believed in him, nor will ever believe; as the Lord himself saith, Matth. 20, The Son of man came...to give his soul in redemption for many. 4. That he believe and confess, that the Almighty God saveth whom he willeth; and that none at all can be saved, but whom he will save; and that all are saved, whom he will save; and therefore it is not at all his will those be saved, whosoever are not saved; as the Prophet saith, Whatsoever the Lord willeth, he doth that both in Heaven and on Earth. And (saith Prudent.) although there be some other things, wherein he hath satisfied and subscribed, in which (being condemned in Pelagius) the Church hath universally consented; yet these being (against him and his followers) cleared from his froward expositions, by the Apostolical See, at the instance of the blessed Aurelius, Bishop of Carthage; and of Augustine with other 214 Bishops; and being published unto all the World, by many both Epistles and Books, all the Church today rejoiceth in, confesseth, preacheth, holdeth, and shall hold. This Epistle of Prudentius, is in the 2 tome of the French Councils; and by it we may see not only his mind, but the universal doctrine of all the Church in all the World, as he affirmeth. Although Histories do not express whether Aeneas did subscribe these Articles, yet it may be gathered from the 99 Epistle of Lupus Ferarien, where he commends this Aeneas; and saith, that Prudentius, with the other Bishops, did confirm his ordination. By authority of Lotharius a Synod was held, An. 855. at Valentia; the Canons thereof follow hereafter: For the present I add the words of Baronius concerning it generally, saying, The Bishops thought good to bring no other thing into the Church, then what the most holy Fathers and faithful Teachers of the Church had, in all sincerity, taught formerly in Africa, in the Council at Carthage; and in France, in the Council at Arausicane, whereunto we should cleave in all points; to wit, that the godly are saved no other way, but by the grace of God; and the wicked are condemned for their own iniquity: And that the wicked do not perish, because (as some say) they could not be good, but because they would not. Then he showeth that the Acts of this Synod were sent unto Hincmar; and that he did by writing condemn these errors. But Vsser taxeth Baronius, that he hath written of this matter slenderly, and from the writings of Hincmar, and from Acts of Synods convinceth him; especially he declareth, from a book of the Church of Lions, that there was diversity of opinions among them of Lions, concerning the fifth Canon of this Synod, which (in the end of that book) thinks the greatest difference between the Elect and the Reprobates to be, that in the Reprobates remaineth the guiltiness of the first transgression, which is taken from the Elect, by the blood of Christ. Also he showeth, that in the year 856, in the month of August, Charles the Bald did call a Synod at Bonoile (by Paris;) and another in September at Nielph, where he gave unto Hincmar the Articles of the Synod at Valentia; and what he had received from others in favor of Gotteschalk, that Hincmar should answer unto them; and that after three years, Hincmar did return a great book of God's predestination, and of man's free-will; as Flodoard showeth, Hist. lib. 3. cap. 13; and that the adverse party was not satisfied by that great volumn; neither was the authority of the Valentian Synod lessned; and therefore An. 859, Charles calleth another Synod in Audemantunno Lingonum, where for the instruction of God's people, the Canons of the Valentian Synod were voiced and confirmed again, and proclaimed; only in the fifth Canon they express not the four Articles, (because they perceive, Hincmar was offended by so express condemning them, as if they thereby had neglected the limits and law of charity) and they did add the name of John Scot unto the nineteen Articles. This Synod is called Lingonensis in Council. Gall. tom. 3. After 14 days was a more frequent Synod of twelve Provinces at Saponaria, a Village of the City of Tullen, where was King Charles, and his Nephews Lotharius and Charles, sons of the Emperor Lotharius; there the Canons of the former Synod, and the Carisiac Articles were read again and again; great contention was between Remigius and Hincmar, with their followers (the one pleading for, and the other against the Articles of Gotteschalk;) but (as Hincmar writeth in an Epistle Dedicatory unto Charles the Bald) the stir was calmed by the wisdom of the Arch-Bishop Remigius, exhorting them all to bring unto the next Synod the books of the Catholic Doctors; and as they shall find them agreeing unto the Apostolical and Catholic doctrine, all should hold together unanimously. It appeareth in the Acts of this Synod, that it was so soon closed, because of the murmurs in the country. All this time Gotteschalk was still in Prison in the Monastery of Haultvillier, whence he sent forth first a short confession, and then a larger one, confirmed by testimonies of Scripture, and of the ancient Doctors. In the end of the latter, he craved that there might be a free Synod, wherein truth might be made known unto all, and errors altogether taken away; and he lamenteth that for baseness of his person truth is despised, and his adversaries follow not charity, and refuse verity, only that they may seem victorious. Now of all that I have read concerning his Confessions, and the writings of both parties, I gather that at that time the greatest controversy was, concerning the predestination of the wicked unto punishment; howbeit there was also some difference concerning free-will, and the efficient cause of conversion, or of faith and good works. And because Hincmar in his Epistle unto Pope Nicolaus, and Semi-Pelagians make mention of Heretics, whom they call Praedestinati or Praedestinatiani; here I add concerning that name, that the first who mentioneth it, was he who writ the continuation of Jerome 's Chronicle; for he (about the 24 year of Arcadius and Honorius) writeth, saying, At this time began the heresy of Praedestinati, which had the beginning from Augustine. So it is expressly (saith Vsser. in Histor. Gottes. cap. 2.) in two old manuscripts, one in the King's Bibliotheke, and another in the Benedictines at Cambridge; although in the Printed books it is not said, from Augustine; but, from the books of Augustine, being ill understood. And certainly these words of Hincmar are frivolous, since Pope Celestine did not write against such an heresy, but against the Pelagians, as is clear in his Epistles unto Augustine, and he doth approve the doctrine of Augustine; and Prosper in his Epistle unto Augustine (which, and the Epistles of Celestine, are amongst the Epistles of Augustine) writeth, saying, Many of the servants of Christ, which are in the City Massilies, think that in the writings of your Holiness against the Pelagian Heretics, whatsoever you have disputed concerning the calling of the Elect according to the purpose of God, is contrary unto the opinion of the Fathers, and the mind of the Church. But it is sure, that the Massilians were Semi-Pelagians: And Arnobius on Psal. 108. hath this note, Mark (saith he) that it was of his will, that he would not; Because of the heresy, which saith, God hath predestinated some unto blessing, and others unto damnation. In a word, whosoever pleaseth to search for this heresy. he cannot find that ever there was such an one; but that the Pelagians or Semi-Pelagians, have used the name to discredit the sound doctrine of Augustine; and they seeing his books to be in high esteem, and authority in the Church, were afraid to put it upon him; and they did wrest some conclusions out of his books, which they did brand with the odious name of such an heresy.

17. At this time was Published an Exegesis or Commentary, on thirteen Epistles of the Apostle Paul, which was lately Printed at Rome, under the name of Remigius Rhemensis, which lived about the year 540, a Jesuit Baptista Villapand gave out, that he had found it at Saint Caecilia in Rome, and did publish it as a rich treasure lying so long time in a manuscript. Andr. Rivet. in Critic. sacr. lib. 4. cap. 27. showeth the vanity of the Jesuit, seeing the same book was Printed above 30 years before that, at Paris, two several times; and in the Book is mention of Gregory and Beda. I add another reason; that Exegesis on 2 Thess. 2. at these words, Except there come a falling away first—, All Kingdoms shall fall away from the Roman Empire; and the man of sin, to wit, the Antichrist, who although he is a man, yet shall he be the fountain of all sins: Be revealed and made manifest, [and the son of perdition] i. e. a son of the Devil, not by nature, but by imitation; and is called perdition, because perdition shall come by him.....[He shall sit in the Temple of God, showing himself as if he were God.] This may be understood two ways. And here he hath first that opinion, that Antichrist shall be born at Babylon of the Tribe of Dan, &c. and then he addeth, Or also, he shall sit in the Temple of God, i. e. in the Church, showing himself as if he were God; for as the fullness of God-head did rest in Christ; so in that man who is called Antichrist, because he is contrary unto Christ, the fullness of all wickedness and iniquity shall dwell; because in him shall be the head of all wickedness, the Devil, who is the King above all the children of pride. In these words the Apostle demonstrates unto the Thessalonians, that the Lord shall not come to judgment, until there be a defection of the Roman Empire [Note] which now we see fulfilled and Antichrist appearing in the World, who shall kill the Martyrs of Christ. So far there. It is true, Chrysostom and others had long before expounded that Text in the same manner, but none did apply it in that manner; neither could it be applied before that time, seeing the Empire of Rome, though sometimes more weakened than at other times, yet was never solow before the days of Lotharius; then every Nation had their own King, and Lotharius had a part of France, and a part of Italy; and his Successor had no more but a part of Italy. As for the appearing of Antichrist, we have heard before, in Sect. 14. what Gunther and Thietgaud writ unto Pope Nicolaus; and in Sect. 15, what Luithpett writ unto King Lewis, both which agree with this exposition and application. Hence it followeth, that this Commentary could not be written before this time. Next consider for what cause the Jesuit, and after him others, do commend this Commentary; to wit, thereby they would prove the fancy of Transubstantiation to have been so old; for on 1 Cor. 10. it is said, The Bread which we break, is it not the Communion of the Body of Christ? Certainly, first it is consecrate and blessed by the Priests and the Holy Ghost, and then broken; and now although it seem [videatur, or, is seen] to be Bread, in verity it is the body of Christ; of which Bread whosoever communicates, he eats the body of Christ. And again it is said there, That Bread doth pass [transit] into the body of Christ, neither are they two bodies, but one body. Because the explication of this testimony, may serve for clearing many other such testimonies, I will set before you the words preceding and following, and then confer all together : First, a little from the beginning of that Chap. it is said, He saith not, The Rock did signify Christ; but as if it had been in truth, The Rock was Christ, though certainly it was not so by substance, but by signification: Likewise, speaking of the two sons of Abraham, he saith not, These signify the two Testaments; but, These are the two Testaments : Christ then, in respect of firmness, is the Rock, not by substance; and the water which did flow out of the Rock, signifieth the doctrine of Christ, and the grace of the Holy Ghost; of which in the Gospel, Who thirsts let him come to me and drink, &c. It is also called a spiritual and following Rock, because it signifieth spiritually Christ, who followed them; of which spiritual Rock, following them, they did drink; because when human help failed them, Christ was at hand giving help; by whose powet (who is the Word of God the Father) they were delivered out of the Land of Egypt, and brought into the Land of Promise. So far there. And in the other place it is written thus, The Cup is called Communication, i. e. partaking, because all do communicate of it, and receive a part of the blood of Christ, which it containeth in it: [And the Bread which we break] on the Altar [is it not a partaking of the Body of Christ?] Certainly, first it is consecrate and blessed by the Priests and Holy Ghost, and then it is broken; and now although it seem (videatur, or, it is seen) to be bread, in verity it is the body of Christ; of which bread whosoever communicateth, they eat the body of Christ; [because one Bread] to wit, of Christ; [and one Body] to wit, of Christ, [we many are] who eat that Bread; the flesh which the Word of God the Father did assume in the Virgins womb, in the unity of person; and the bread which is consecrate in the Church, are one body of Christ; for as that flesh is the body of Christ, so that bread doth pass (transit) into the body of Christ; neither are they two bodies, but one body, for the fullness of the God-head which was in him, filleth also that bread; and the same God-head of the Word, which filleth Heaven and Earth, and all things therein, the same filleth the body of Christ, which is sanctified by many Priests through all the World, and maketh it to be one body of Christ; and as that bread and blood do pass into the body of Christ, so all which in the Church do eat worthily, are the one body of Christ; as he himself saith, He who eats my flesh, and drinketh my blood, abides in me, and I in him. Nevertheless that flesh which he did assume, and that bread, and all the Church, do not make three bodies, but one body; and as they which do communicate of the body and blood of the Lord, are made one body with him; so they which do wittingly communicate of things offered unto Idols, are one body with the Devil. And in the next Chap. he saith, Christ having ended the solemnities of the old Passover....immediately he passeth unto the new Passover, which he left unto his Church to be frequented (or frequently observed) in remembrance of his Passion and our redemption: He did break the bread, which he gave unto his Disciples, to show the breaking of his Body, and his Passion, was not to be without his own will; as he had said, I have power to lay down my life, [Take ye, eat ye, this is my body which shall be delivered for you.] As the flesh of Christ which he did assume in the Virgins womb, is his true body, and was killed for our salvation; so the bread which Christ gave unto his Disciples, and unto all them which are predestinated for eternal life, and which the Priests do consecrate in the Church daily, with the virtue of the God-head which filleth that bread, is the true body of Christ; neither are they two bodies, that flesh which he did assume, and that bread, but they make one true body of Christ: In so far, that when the Bread is broken and eaten, Christ is sacrificed and eaten, and yet he abideth whole and alive; and as that Body which he did lay on the Cross was offered for our salvation and redemption; so daily that bread is offered unto God for our salvation and redemption; which although it is seen to be bread, is the body of Christ; for our Lord and Redeemer providing for our frailty, because he knew that we are frail unto sin; did deliver unto us this Sacrament; that because he cannot now die, and we do sin daily, we might have a true sacrifice, by which we may be expiated: Therefore because they make one body, and are offered for our redemption; he said, This is my body which shall be delivered for you; and he did add, [Do this] that is, sanctify this body, [Into my remembrance] that is, of my Passion, and of your Redemption, because I have redeemed you with my blood: The Lord leaving this wholesome Sacrament, unto all believers, that he might fasten this into their hearts and memory, did after the manner of a man, who approaching unto death, leaveth some precious gift unto a certain friend, saying; Have this with all diligence by thee, in remembrance of me, that when thou seest it, thou mayest remember me: Which friend receiving that gift of his most dear friend, if he did love him withal his heart, cannot but condole and be sad for the death of his friend, whensoever he beholdeth that gift left by his friend: Likewise we, how oft soever we come to consecrate or receive the Sacrament of that eternal gift, which the Lord, being to suffer, left unto us to be kept in remembrance of him, should come with fear and compunction of heart, and with all reverence, calling to mind with how great love he did love us, which did offer himself for us, that he might redeem us. [Likewise and the Cup] understand, he gave unto them [after he had supped, saying; This Cup is the New Testament in my blood] i. e. the Cup which I give unto you, signifieth the New Testament; as Fulgentius, or it confirms the New Testament in my blood, or by my blood. Here are all the words of that book, which concern the change or sacrifice in the Sacrament; and we see mention of a change, and a real change, and a real sacrifice; but no word of a change of a substance of the bread, which still remaineth; and is broken, after consecration, in remembrance of Christ's Passion, and of our redemption: And observe these words, The bread which Christ gave unto his Disciples, and unto all which are predestinated for life eternal, and which the Priests do consecrate daily with power of the God-head, which filleth that bread, is the true body of Christ; neither are they two bodies, the flesh which he did assume, and that bread, but they make one true body of Christ. Now what bread is that which he giveth unto all them which are predestinated for life, but even which he did assume in the unity of his person in the Virgins womb? And the Elementary bread is no more said to be his body, than it is said, The Rock was Christ; and it is his body, as all which do eat worthily, are his body, or made one body with him; and that is not by Transubstantiation, although really, but in a mystery or spiritual manner; albeit also the manner of the union between the Bread and Christ's body, and between Believers and Christ's body, be different in the special kind of mystery: The bread doth pass into the body of Christ really in the own manner, not by change of substance, but of use, signification, office and condition. And that bread is the very sacrifice of Christ in remembrance, as the gift which one friend leaveth unto another in remembrance of his love; so that whensoever we do sin, we may have daily in remembrance that true sacrifice, whereby we may be expiated. And the consecrating of that bread is the sacrifice of Christ, as the eating of the Lamb was the Passover; the one in remembrance of their ancient deliverance out of Egypt; and the other in remembrance of Christ's Passion, and of our Redemption. And that bread is the body of Christ, so that after the blessing (or consecration) it is seen to be bread, and is broken and eaten. These all are spoken there of that bread; and therefore according to that testimony, the bread is not transubstantiated, but is a remembrance of Christ's Passion and sacrifice, if we will speak properly. And moreover, at that time, all Believers did communicate and take part of the Cup; for which cause it is said there, the Cup is called the communication of Christ's blood. When the whole testimony is considered, it serveth more against the Romish Church now, than for them. But to return to the Author of the book, it was Printed at Paris under the name of Haymo, Bishop of Halberstad; but (as the learned Antiquary Bishop Usher, hath observed in Histor. Gottesc.) neither is it his; for though the Argument before every Epistle, be said to be Haymo's; yet before none of them is it said, that the Exegesis is his: And I add another reason, the opinions of Haymo are different from that Exegesis; I will name but one, Haymo on the Revel. lib. 1. near the end, saith, The Pillars of the Temple are not only they who are more perfect; as Paul saith, Peter and James and John, which seemed to be Pillars, &c. Here Haymo not only calleth these three more perfect, but Pillars also, which is more then Paul saith; but this Exegesis speaks not so much of them, for on Gal. 2. at these words, which seemed to be something; or as we have, Who were of reputation; it is written there, They seemed unto themselves to be something; for they did seem to have learning and virtue of themselves, but they neither had learning nor virtue of themselves, nor of their own merits; and therefore although they did seem unto the people to be something, they were nothing. He who writes so liberally of the three Apostles, would not (probably) have written so sparingly of them in the other place; and so the Author of the Exegesis, would not have called Peter the head of the Church. Who then is the Author of that Exegesis? The above-named Remigius, Bishop of Lions; as Bishop Usher proveth loc. cit. and we may find that his doctrine in that Exegesis, doth accord with that which we have heard; he did maintain concerning election, free-will, &c. as appears by these passages. On Rom. 5. he saith, As by Adam sin and death did enter, so by Christ came justification and eternal life : therefore the Apostle saith, We are reconciled unto God; because as by one man sin entered into the World, that is, into the universality of mankind, (except Christ, which is from above) and by sin death came; so death both of body and soul hath gone over all men, even as on the first man, in whom all have sinned: So by our Lord Jesus Christ justification hath entered, and by justification life eternal...for in him all men have sinned, which were in his loins; as Levi was in the loins of his father, when he paid tithes. And he saith congruously, that sin entered first, and then death by sin; because so soon as he did sin, he became mortal; as the Lord had foretold, saying; In whatsoever day thou shalt eat thereof, thou shalt die the death: He did sin by coveting and eating, and he was made mortal in sinning. Amongst other things observe here, that Remigius makes no exception of sin in the universality of mankind, but only of Christ, and therefore the Virgin Mary is not excepted; and after the same manner do all the Ancients speak, in this point. On Cap. 9. What man can declare, why the Almighty God did choose Jacob, before he was born, and rejected Esau, when neither the one, nor the other, could do any good or ill; except that on him, that is, on Jacob, he would bestow his grace and mercy, and on Esau he would fulfill his just judgment....therefore as it was not the purpose of God, and his predestination according to election of the good merit of Jacob; so the election of the Gentiles, was not according to the election of merits, but according to the free grace and predestination of God; therefore for what cause Jacob was chosen without good works, and Esau was hated without ill works, it is only known unto God, who knows all things before they be, and whose judgment is always just.....He said unto Moses, I will have mercy, on whom...This is the order, On whom I will have mercy, by calling him unto my faith; I will have mercy, by giving him my faith, that he may believe in me; and I will show compassion on him, that he may live righteously, and be merciful, and persevere in good works, according to which he shall receive the reward. [Therefore not of him who willeth] understand, is the will [nor of him who runneth] is the race, [but of God showing mercy] is mercy, that he giveth unto man to will good, to do and to persevere: The only good will is not sufficient, unless also the mercy of God prevene him unto this end, to give unto him to will what is good, and to perfect the same good; as the Psalmist saith, His mercy shall prevene me, and his mercy shall follow me : But haply one will say, Why are the Elect rewarded, or what reward have they deserved, if both the good will, and the perfecting of the good work, be given unto them of God? I answer, therefore are the Elect worthy of remuneration; because so soon as they do perceive, that they are prevened by the grace of God, they do labor with all their endeavors to obey his will. [For the Scripture saith to Pharaoh:] The Scripture speaketh not by itself, but another by it, as here God speaketh. These last words I have marked, against them which say, The Scriptures is dumb and dead. At these words, Hath not the Potter power... he saith, So the Almighty God, the Potter of mankind, hath power out of the mass of perdition and sin, that is, out of the mass of mankind, to make one vessel unto honor; that is, to create one for this end, that he may be honored in him; and that he honor him by calling him unto his faith, and by saving him unto life; and another unto dis-honor, that is, in his just judgment to destroy the Reprobates, because of their wickedness; for of a corrupt mass, all the vessels are corrupt; but if the Potter, by the Engine of his Art, will purify some of them from the fault of the mass, by baking it in the fire; may he not be magnified in those? And that 〈1 page duplicate〉 〈1 page duplicate〉 he suffereth some unpurified, he is not to be blamed, because he continueth in his power, for the mass is his. On Cap. 11. at these words, I have left 7000...saith he; neither saith he, Are left unto me; but, I have left and reserved unto myself 7000 men; which when others became Idolaters, have not bowed.......And it is to be considered, because [according to the election of God's grace] that is, according to the gift of Predestination, the remnant is saved, not according to the merit of their works; wherefore he saith, in the Epistle unto the Ephes. As he hath chosen us, before the foundation of the World, in him, i. e. in Christ, that we should be holy and unblamable. [And if of grace] they are saved, who believe amongst the Jews [not now] was it [of the works of the Law] by which they thought to be justified, who continue in infidelity; [else grace were not grace] that is, if they were saved otherwise, which cannot be but by the grace of God; or else grace itself were not grace, but a merit.....But the election hath obtained it, that is, they who were chosen out of that multitude; whom before he called a remnant, now he calleth election; and as before circumcision is taken for the Jews, so here election is for the Elect, who obtain justification by faith. On Cap. 15, at these words, Whatsoever is written, is written for our instruction... he saith; The Apostle joineth himself unto all Believers, and will show that all things which are written in Divine books, are not written for them, whose deeds and works are there reported, for they are in rest long ago; but for our salvation, and of them which are to come, that we may have whence we may take example of faith and good works; and whence we may know with what works God is pleased, and with what he is provoked to punish....for what did it avail to Abraham that Moses hath written, he was obedient, and that he commends him to have pleased God? But he saith, Whatsoever things are written in the Law, Prophets, Psalms and other Scriptures, are written for our instruction, that we which are come unto the faith, may thence learn. Seeing Remigius writeth that the Scriptures are written for the instruction of all Believers; would he then have consented unto the Act of Trent, which forbids the use of the Scriptures unto Believers? On 1 Cor. 1. at these words, That no flesh should glory before him; he saith, No flesh, that is, no man: The wise and mighty cannot glory, because they are not called by him for their wisdom and riches; neither had they divine wisdom, or spiritual riches of themselves: The Apostles could not glory, because whatsoever they had of favor, they received it from God without their merits, and they cannot glory that they were chosen for their wisdom and riches.....He that glorieth, let him glory in the Lord; he glorieth in the Lord, and not in himself, who confesseth that all the good he hath, he hath received it from God, without his own merit; and therefore seeks not his own glory and praise, but his glory from whom he hath received whatsoever he hath. On Gal. 6. on these words, God forbid that I rejoice but in the Cross of Christ; he saith, that is, I will not rejoice in the riches and dignities of this World, but in the Cross of Christ, i. e. in his suffering, which was done on the Cross, will I rejoice, from whence is my redemption and salvation. Or I will rejoice in the Cross of Christ, that is, in this will I rejoice, if I can follow the suffering of Christ, what he hath sustained for me, I may sustain the like for his name. Hence we may see, that Remigius did not rejoice in the painted or molded Cross, but in Christ's sufferings for our redemption. On Eph. 2. at these words, Built on the foundation; he saith, The foundation of the Prophets, Apostles, and of all the faithful, is Christ; because they are grounded and established in faith of him; as he himself said, Upon this Rock, that is, upon me will I build my Church. Here Remigius expoundeth the Rock to signify Peter. On Cap. 5. at these words, Not having spot or wrinkle; he saith, In this world the Church may be said to be glorious one way, because it hath Kings and Princes subject, and it hath many orders and degrees; but it cannot be without spot or wrinkle of sin, because it hath many penitents in it; and if we say we have no sin, we deceive ourselves, and the truth is not in us; and, there is not a man upon earth which doth good, and sinneth not: wherefore it is better that we refer these words unto the general resurrection. On Cap. 6. The sword of the Holy Ghost is the Word of God, as the Apostle saith; that is, the doctrine and knowledge of the Divine Scriptures, which is given unto us by the Holy Ghost: And it is called a sword, because as enemies are put to flight by a sword, so by the knowledge of Divine Scriptures, we may put to flight all the craft and devices of the Devil, by following what the Scripture teacheth, and eschewing what it forbiddeth; and not only may we overcome the Devils, by the knowledge of the word, and by the help of God; but by authority thereof we may convince all Heretics, and destroy all their errors. Reader, observe in this testimony the manifold use of the Scriptures; and especially, that they are a rule wherewith all errors may be destroyed. On Phil. 2. at these words, It is God who worketh in you; he saith, Lest he seem to exclude God from our salvation, or as if without the help of God we could be saved; • e subjoins, For it is God who worketh in you; therefore every good which we have, as well the good will, as the good operation, is not of us, but of God.....[both to will] that is, to have a good will [and to do according to good will] that is, that we may always will what is good. On Cap. 3. at these words, If I may comprehend, in whom I am comprehended; he saith, All the Elect which are predestinated for eternal life, are comprehended in the Passion of Christ; because thereby are redeemed not only those who are saved after his resurrection, and who are purged in baptism, but all the godly which were before his coming..... Whosoever are perfect, in comparison of others, let us think so, understand, that we are not perfect; for whosoever are perfect, that is, who are thought to be perfect; let us understand, that this is in comparison of Believers, and who have less understanding, because we are not perfect, in respect of what we shall have at the day of judgment. On 1 Tim. 2. he saith, Seeing the Psalmist saith, The Lord doth whatsoever he willeth; and the Apostle saith, Which will have all men to be saved: Why are not all men saved? To which I say, Because it is true what the Psalmist saith, For he hath said, and it shall be; likewise he will save all men which are saved, and which by his mercy seek to be saved; for the Apostles have put the whole for a part; as in the Gospel the Lord saith, When I shall be exalted from the earth, I will draw all men unto me: for he drew not all men, nor draweth all men; but all, that is, the Elect out of all sorts and Nations, out of all sex and condition; from Kings unto Beggars, from the perfect unto the babe of one day; yet none can be saved, but whom God willeth, because he showeth mercy on whom he will; for if all men had continued in perdition, just had been the judgment of God; but that his mercy and power might be shown, because he is powerful to save all men, in those which do perish he shows his just judgment, and his mercy in them which are saved; for his grace preveneth us that we have will, and our will should accord with his will, and then he will give us ability; and because we join our will to his will, we are worthy to be rewarded; and nevertheless it is all to be ascribed unto his grace, whatsoever good we do: He saith then, Which will have all men to be saved, understand thou, all which are saved, and to come unto the knowledge of the Trinity, which is the highest and substantial truth. On Cap. 3. he saith, The Church is called both the ground and Pillar of truth, which is but one thing; for the firmness of saith, and because [the Church] is established by heavenly doctrines and Divine miracles. In this observe, that the faith or truth depends not on the testimony of the Church; but the Church is a ground or Pillar, because it hath firm faith, and is established by Divine doctrines. On 2 Tim. 1. at these words, I thank my God, whom I do serve from my forefathers; he saith, This he saith that he may show, that the ancient Fathers which were before the coming of the Lord, had the same faith which he and the other Apostles had; and did descend from those Fathers unto the Apostles, and from them unto us; as also it descendeth from us, unto them which shall come after us. In this one testimony, many things may be observed against the present Tenets of the Romish Church; (if I would stay) but one thing (though but a negative) I cannot omit that in all these descendings, is no mention of any dependence on the Roman Bishop or faith; so that if we have the faith, which the forefathers and Apostles had, and they which had the same from them; whether the Church of Rome now have the same, or not have it, we have the true faith: On Cap. 2. at these words, The Lord knows who are his; This is the impression of the Seal, He knows, that is, the Lord hath chosen them which belong unto his inheritance; and this is the seal of faith, because when others depart from the faith, they which are Elect can in no way be seduced. Many such other testimonies may be observed in that Exegesis, which Villapand calleth a rich treasure; a rich treasure it is, which so clearly showeth the faith of the Church of that time; and that the Church of Rome now, having forsaken that faith in so many particulars, hath departed from the truth. And therefore Bellarmine was more wary then his brother; and though he did bring that testimony concerning the change of the bread, yet nowhere else would name that book, nor the Author of it, in his book De Scriptoribus Ecclesiasticis, although he forgot not others of less note.

18. Haymo was Bishop of Halberstad about this time, but it seems he was younger then Remigius. He writ sundry volumns, especially two books of Homilies. In the first, called Pars hyemalis, he hath these sentences. In Feria 4. quatuor tempor. at these words, Ave, gratta plena; he saith, She is well said to be full of grace, because she had attained what no other woman had attained; to wit, she did conceive and bear the Author of grace. Behold, he expoundeth these words otherwise then the Papists do now. And here his words are, Gratiam quam nulla alia meruer at, assequitur; and I have translated the word meruer at after this manner, because (as I have marked before) the Ancients do use it in this signification; and (as follows) Haymo was far from the opinion of man's merit; Ibid. at the words, That Holy thing which shall be born of thee; he saith, For distinction of our holiness, Jesus is affirmed singularly to be born holy; for although we be made holy, yet we are not born holy, because we are bound with the condition of corruptible nature; that everyone of us may with the Prophet sigh and say, Behold I was conceived in iniquities, and in sins hath my mother brought me forth : but he only was truly holy, which that he might overcome the condition of corruptible nature, was not conceived by the commixtion of carnal copulation. The Papists do hold that the Virgin Mary was free of original sin; to the end, that they may the more plausibly commend her to be worshipped as the Queen of Heaven. But behold, here Haymo saith more then Remigius said; for he saith not only that it was the singular privilege of Christ, to be born holy; but more he saith, That he might overcome the condition of corruptible nature, he was not conceived by commixtion. Certainly, the condition which he overcome, was singularly the condition of Mary's corruptible nature, seeing she was conceived by commixtion, Dominic. 4. post Epiphan. There was a great storm on the Sea, because the Persecution of Pagans, the Devil stirring them up, did arise against the Church, so that the ship was covered with the waves; that is, the persecution waxing, the Church did scarcely lurk in a few Believers, neither durst any man confess the name of Christ publicly, who was not prepared to die presently for Christ; which to have been in the days of Dioclesian and others, the Histories do declare. This testimony confutes the Papists holding that the Church doth flourish at all times; and witnesseth with us, that the Church hath been forced to lurk at sometimes. In Dominic. in Septuages. on the Parable Matth. 20. he saith, This Vine-yard is the holy Church, which hath been from the beginning of the World, until the end thereof; so many godly as it bringeth forth, it begetteth so many branches: This Vine-yard was planted amongst the people of the Jews, but after the incarnation of our Lord, it is enlarged unto the ends of the earth, &c. In the same Homily, he saith; Because eternal life is rendered to no man by way of debt, but is given through the gracious mercy of God; therefore....And nearer the end, he saith, Seeing it is given to none by debt, but only of gracious mercy unto whom he willeth, none can grumble at the righteousness of God; because he showeth mercy on whom he willeth, and whom he willeth, he hardeneth; he shows mercy of his own goodness, and he hardeneth without iniquity; because although his judgments are sometimes hid, yet they are not unjust. In Feria 4 post Iudica, on John. 10, he saith on these words, And I give unto them eternal life; These are the Pastures which he did before promise unto his Sheep, wherein no herb withereth, but all is green, all waxeth, all abideth whole; and whatsoever is once taken in, is possessed forever. And they shall not perish forever; here understand, as ye shall perish which are not of my sheep. And none shall pluck them out of my hand; that is, from my power. Here he affirmeth the perseverance of the Elect, and the damnation of them which are not elected. In Feria 6 post Iudica on John. 6. on these words, My flesh is meat indeed; he saith, Seeing all men do desire, by meat and drink, that they may not hunger nor thirst; nothing can do this truly, but this meat and drink, which maketh them, who receive it, to be immortal and incorruptible; and that is the society of the godly, wherein shall be full and perfect peace and unity.....Then he expoundeth how this may be which he hath said, and what it is to eat his flesh, and to drink his blood; He who eats my flesh, and drinketh my blood, abides in me, and I in him; that is, to eat his flesh, and to drink his blood, to abide in Christ, and to have him abiding in us; and therefore who abides not in Christ, or in whom Christ abides not, without doubt neither eats he Christ's flesh spiritually, although carnally and visibly he do press, with his teeth, the Sacrament of the Body and Blood of Christ; but rather, he eats to his own judgment the Sacrament of so great a thing, who being unclean did presume to come unto the Sacrament of Christ, which no man takes worthily, but who is clean. Hence we see, that Haymo thought wicked men cannot eat the body of Christ, but only the Sacrament of it; and whosoever eats Christ's flesh, abides in Christ, and is immortal; therefore he did not believe Transubstantiation: And here again, he confirms the perseverance of them who have true grace. In the Homily De Passtone Christi secundum Matth. he saith, After he had supped, he gave them bread and wine, to wit, in a mystery of his body and blood; for because bread strengtheneth the heart of man, and wine augmenteth blood in man, justly is the bread turned into the body of Christ, and the wine into his blood; not by figure, or by shadow, but in truth; for we believe that it is the flesh of Christ in truth, and likewise his blood; but because human frailty is not accustomed to eat raw flesh, and to drink blood, therefore the same flesh is translated into bread, and his blood into wine. And in the next page he saith, He gave it unto his Disciples, and said; Take ye, eat ye. This is contrary unto them which give the Eucharist unto dead men; for when the Lord had said, Take ye; presently he adds, And eat ye; because it is not sufficient to take, unless each do eat it to his salvation; because what they could not take in their life, they shall not be able to take after death. Likewise taking the Cup, he gave thanks, and gave it unto them; and said, Drink ye all of it; that whosoever takes, should drink. Here is Transubstantiation will a Romanist say: But observe first, How can the opinion of Transubstantiation stand with the preceding testimony? 2. He speaks here as Remigius did before; to wit, not a substantial change, but a real change in respect of use and condition. 3. He saith, Christ's flesh is translated into the bread; as well as he saith, the bread is turned into his body; but this they will not maintain, and neither of them is done substantially, and yet both really; to wit, as he saith in the first words, in a mystery. 4. He saith expressly, Christ gave them bread, and commanded to eat; therefore it is still bread, and must be eaten. The bread is such bread as strengtheneth the heart, and the wine is such wine as augmenteth blood; therefore the substance of bread and wine doth remain. And here he condemns another practice of the Romanists, which although they do not profess in writing, yet I have heard credibly reported, that they do (as baptize dead children, so) put bread, or the hosty, into the mouths of the elder persons, when they are dead. This Haymo writ also a large Commentary on the Revelation; wherein, though he fail in the application of the Prophetical part, as not knowing what was to come, yet is he Orthodox in doctrine, and contradicts the present Romish Church in many particulars; and (as once I have said before) we look upon the pure mettle, and leave the dross. In lib. 1. at the words, Grace and peace; he saith, It is to be noted, that it is not said, Peace and Grace, but grace is premitted, and peace follows; because none can attain the peace of reconciliation, unless the grace of mercy prevene him; because that we may come to the peace of God, we are prevened by the grace of God; and generally, all things which we have from God, whether in faith, or in work, in abstinence; fasting, and other things, are given to us freely of his only mercy. On Cap. 2. at the words, I will make him a Pillar in the Temple; he saith, None doubteth that the Temple of God is the Church of the Elect....The Lord then saith, Who overcometh, understand ye, the temptations of the Devil, worldly lusts, and carnal delights, I will make him a Pillar in the Temple of my God; that is, I will make him strong in good work, that he shall not fear any loss; but moreover by the strength of his fortitude, that is, by his example and doctrine he may sustain the Church: And where it is said, He shall not go forth anymore, it is manifestly known that he had gone forth....but being recalled, he shall go no more forth; that is, he shall be separated no more from the grace of Christ. As in this place, so in a hundred more of that Commentary, he calleth the member of the Church, the Elect; and he speaks oft of their perseverance. In lib. 2. on cap. 3. at these words, I will sup with him; he saith, The head supped with the members, and the members with the head; because Christ died for the Elect, and the Elect die with him, that they also may perfect the will of the Father: Christ feedeth us, because he enlighteneth us with his faith; and on the other side, we feed Christ, when we do delight him with our faith and works. On cap. 8. at these words, And another Angel came, and stood before the Altar; he saith, This other Angel is the man Christ-God; of whom the Prophet saith, His name shall be called the Angel of the great Counsel; for he is the messenger of the Father's will, which came and stood before the Altar with a golden Censer, to show that he is the true High Priest of good things to come; for it is the ministry of a Priest to stand at the Altar, and diligently to burn the Incense being prepared with spices; for he is the Angel of Angels, and the High Priest of Priests. Moreover, before the Altar, that is, before all the Church, which burneth with the fire of God's love; and offereth unto God a true sacrifice (that is, a contrite heart,) killing kimself, that he might be a living and reasonable sacrifice: For before this Altar standeth the Angel, that is, the true High Priest, by whom we send all our Sacrifices unto God the Father; wherefore also the Priests, in all their prayers, make mention of him, that by him they may be heard, saying; Through our Lord Jesus Christ.....To this Angel the Incenses are given, that he should offer them unto the Father upon the Altar, that is, upon himself, by whom the godly do direct, unto the Father, their prayers, and all their works; as it is written, If any man sin, we have with the Father an Advocate, Jesus Christ the just, and he is the propitiation for our sins. Here he expoundeth not that Text, as the Rhemists and other late Papists do, of a created Raphiel or other Angel; and out of it, they would prove the lawfullness of praying to Angels. On Chap. 9. at the words, And there arose a smoke out of the pit; he saith, That is, the doctrine of wicked Heretics is made manifest; which is well compared unto smoke, because it wants the light of truth; and what in the Holy Scripture gives light unto the godly, that poureth blindness upon Heretics, and they cease not to obscure the light of faith unto others..... And there come locusts upon the earth, to wit, Disciples of error come to deceive the earthly hearts of men; for locusts neither walk forward, as some wights, neither do they flee as fowls; because the Disciples of Heretics, and Heretics themselves, neither have upright faith that they may flee and seek heavenly things with the godly; of whom Isaiah saith, Who are these which flee as Clouds; nor have forward or right walking of works, that they can say with the Psalmist, He set my feet upon a Rock, and directs my steps. The locusts do leap and eat every green thing, because they are lifted up with pride, and kill so many souls as they can, which have the greenness of faith..... And it was commanded them, that they should not hurt the grass.... Here the grass is taken in a good sense, for it signifieth sucking ones, which cannot eat solid meat, but delight in the superfice of the Letter; to whom the Apostle saith, I could not speak unto you as spiritual men, but as carnal...And every green thing, signifieth them who have made better progress; who can now understand what John saith, In the beginning was the word. And the Trees are they who are perfect and strong in the faith, because such can endure the wind of temptations.... But only the men which have not the sign of God in their fore-heads, understand ye worthily; because here are excluded, not only those which are without the Church, that is, Pagans and Jews; but also false Christians, who have the sign in their body, that is, are baptized, and are within the Church, but with their works do defile the faith which they seem to have; and therefore are hurt.....seeing many do confess Christ in words only, but having a form of godliness, deny the power thereof; they confess they know God, but deny him by their works. The Reader may judge, whether in all this testimony he describeth not the Jesuits, as if he had seen or had experience of them; at least, his words are contrary unto them; for they especially do speak against the Scriptures, and cease not to obscure them; and so forth: But especially, mark how Haymo expounds The sign of God in their fore-heads; whereas the Rhemists in their Annotations, and others of that stamp, do expound it of the sign of the Cross. In lib. 6. on chap. 19. at the words, I fell at his feet, to worship.... he saith, Because John saw him greater then himself, he falling down would have worshipped him; for here both the Angel and John take their own persons: for whereas the Angel had said, I am alpha and omega, the first and the last; he shows in this place, that he was sent in the person of Christ; when considering his own person, he forbids that John do not worship him....he saith, See, that is, beware that thou do it not, for I am thy fellow-servant; for we both, thou and I, have one Lord; and in nothing am I preferred above thee, but in doctrine, which I am sent to teach thee; neither am I thy companion only, but also of thy brethren; to wit, I profess myself the co-equal of all believing men, which have the testimony of Jesus, that is, the faith of Jesus.... Worship God; as if he had said, Do not worship me, who speak these words unto thee, but him in whose person I appear. How far differeth Haymo here from the Reformed Church? And yet the Rhemists on that Text say, The Protestants abuse this place, and the example of the Angel, forbidding John to adore him.....but in truth it makes for no such purpose, but only warneth us, that Divine honor and adoration due unto God alone, may not be given unto Angels. But we see, that Haymo knew not any such distinction; and he gives a reason, why no Believer should worship an Angel in any way. In lib. 7. on the same chap. he saith, If the first man had not sinned, he had continued immortal; but because he contemned God's command, immediately he incurreth God's wrath, and dieth. A little after, Haymo hath many significations of the word Sun, in Scripture; but he shows not that it signifieth the Pope. At the last words of the Book, he saith; Observe, this Book beginneth with grace, and endeth in grace; because both by prevening grace are we saved, and by subsequent grace are we justified: wherefore Paul also ordreth his Epistles unto the Churches, in this manner, that he beginneth with grace, and closeth with grace. He hath many such passages, but these may serve for a taste of the doctrine, of those times, in the Church.

19. Lupus was Abbot of the Monastery of Ferraria, by the water Lupa running into Sene, at the same time. He writ several Epistles unto King Lewis, to Hincmar, &c. which were Printed at Paris, An. 1588. In the first Epistle, he saith, Now they are accounted troublesome, who are desirous to learn; and as if they were set in an high place, the unlearned gaze on them continually; and if they can espy any fault in them, it is not called human frailty, but it is imputed unto the quality of learning. In the 2 and 4 Epistle, He comforteth his Master Einhard, after the death of his wife; he speaks honourably of marriage, and comfortably of the estate of the godly after this life, without any mention of Purgatory, or mass for the defunct: and he interlaceth these sentences, The word of God enlighteneth the most obscure darkness of this life; as it is said, Thy word is a Lantern unto my feet: The way of man is not in his own power, but the footsteps of men are directed by God; and the liberty of man's free-will, hath altogether need of the help of God's grace. When we are in any distress, the more truly we are sensible of our frailty, the more speedily should we run unto the help of God's mercy; and it is sweetly said, Where man's power faileth, the help of God is present; neither is this a long travel, if we endeavor: for he who calleth saying, Come unto me, who are weary; he informeth them which come, and without all doubt he crowneth them continuing in him. Say with the famous and most sweet Augustine, Give me, Lord, what thou biddest do, and bid do what thou willest; seeing God both prevenes and follows us, that we may will or do any good. In the 112 Epistle, Let the worthiness of virginity be commended so, that the humility of marriage be not despised. Catal. test. ver. lib. 9. Trithem. in Catal. Illustr. saith, that he writ of redemption superfluously, even to the salvation of Reprobates. Here Trithem. doth him wrong, as appears by the book itself, which was Printed lately at Rotterdam, with a Preface of the learned Doctor Rivet, or Renatus Deviraeus, who hath a part of his XXX Epistle written unto Gotteschalk, answering unto that question, Whether we shall, after resurrection, behold God with bodily ey? Here he commendeth the modesty of Augustine, and denieth that God can be seen in his substance, which privilege is reserved unto the Spirit; and then he saith, Though I pay my debt of love unto thee, much respected brother, I cannot fully discharge it; but I exhort thee, that thou spend not thy spirits anymore on such questions; lest being taken up with them more than is needful, thou be less able to search and teach profitable things......In the mean time, let us walk in the most large field of holy Scriptures, and give ourselves wholly unto the meditation of them, and seek the Lord's face humbly, piously and continually, for no good shall be lacking unto them who seek him. Then that Preface shows, that this Abbot was not Author of that Book, which Trithemius and others do call his; but another Lupus, who did live at the same time; to wit,

20. Lupus Servatus a Benedictine, in the Abbey of Saint Amand, in the Diocy of Tornac. writ a Treatise of free-will, predestination, and of the price of Christ's blood. The sum of that Treatise the Author did collect in an Epistle unto King Charles the Bald, who had commanded him to write on that subject. His words are; God made Adam upright, as the holy Scripture teacheth, and in him he created us all originally upright; this father of mankind forsaking natural uprightness (none forcing him) did sin so grievously, that himself, and in him he condemned us all which are begotten of both sexes: God therefore made human nature excellently good, but man hath corrupted it miserably by his spontaneous fault: Adam was then, as saith blessed Ambrose, and we all were in him; but Adam perished, and we all perished in him: Let us praise God's work, and confess that nothing but punishment is due unto our fault. But God, to whom all things which were, are, and which are to come, are present (for he is what he is) nor can be any addition or diminution of his knowledge; seeing he fore-knew the whole mass of mankind to be corrupted with sin, would not hold from it the good of his creation, seeing he could use well even evil things; and before the foundation of the world, he did choose out of that mass, whom by grace he would deliver from deserved punishment; as the Apostle saith, As he hath chosen us before the foundation of the World: But others, on whom he vouchsafes not this grace of mercy, he in just judgment leaveth them in damnation, which they have deserved by sin. And thus, as the Apostle saith, he hath mercy on whom he will, and whom he will he hardeneth. He shows mercy on such whom he assumeth by grace, and he hardeneth those whom he doth not mollify by the same grace; but howbeit in hid, yet in just judgment he leaveth them. Those then on whom he shows mercy, are predestinated for glory; as the Apostle saith, Whom he hath foreknown, he hath predestinated, and they are called the vessels of honor. These do ow unto him what they are, and what they have, because they are made by his goodness, when before they were not; and of his bountifulness they are saved, when they were lost. But those whom he hardeneth, that is, whom he softeneth not, which are left in damnation, which they have originally and actually deserved, are called vessels fitted unto contumely, and prepared for destruction. That those are created, it is the good gift of God; and that they are punished it is their own evil. Blessed Augustine in many of his books, and especially in that he writ last, doubteth not to say, that they ar predestinated to punishment; not meaning a fatal necessity on them which shall perish, but the unchangeable desertion of them which are forsaken: For he had read, If God shut up a man, who shall open unto him? And also consider the works of God, that none can correct what he hath despised: And that also, I have given them over into the desires of their hearts, and they shall walk in their own devices. And I think he was led into this thought, especially by that testimony concerning God, Which made what was to come : And to whom it is said, Thou wilt give to everyone according to their works; which, indeed, he will do to each one, except whom he blesseth by forgiving their iniquities, and hiding their sins; which advancing his grace with highest praises can say, He deals not with us according to our sins, nor rewardeth us according to our iniquities. With Augustine do, in other words, agree Jerome, Gregory, Beda, Isidore...as I could easily demonstrate. Certainly the first man did, by sinning, lose free-will in good, which he did despise; and he holds it in evil, which he chose: But as if a man willeth, he can kill himself, by with-holding food from himself; but when he is killed, he cannot make himself to live; so man could willingly lose the use of free-will in good, by forsaking it; but he cannot resume it by his own strength, even although he would; therefore he shall not have free-will in good, unless it be made free by the grace of God. Our Lord Jesus, which knew (as it is written) what is in man, declareth this soundly, when he said, Without me ye can do nothing; to wit, no good thing; for he cannot be the Author nor co-worker of ill, who (as John the Baptist saith) is the Lamb of God, and takes away the sins of the World; to wit, both which were, and that they be not done. And elsewhere, If the Son shall make you free, ye shall be truly free.....God's grace preveneth us; as it is written, My God his mercy shall prevene me, that we may both will and begin: and his grace followeth us; as it is written, Thy mercy shall follow me; that in vain we will not or begin. These then are principally of God, as is clear by these testimonies; and but consequently ours, because they are done by us willingly; as it is written, Lord, thou wilt give us peace, for thou workest all our works unto us.......Lastly, whom God hath redeemed by his blood, it is learned by the Gospel. In Matthew the Lord saith, Drink ye all of this, for this is my blood of the New Testament, which shall be shed for many for remission of sins: And in Mark, This is my blood of the New Testament, which shall be shed for many : But in Luke, This is the New Testament of my blood, which shall be shed for you. Then two Evangelists say, For many; and one, For you; because the Disciples are amongst the many; but none saith, For all. And lest I be judged to search thus rashly, holy Jerome expounding that Text, The Son of Man came not to be served, but to serve, and to give his soul a ransom for many; saith, When he took the form of a servant, that he might shed his blood for the World; and said not, he would give his soul a ransom for all; but for many, that is, for them which were to believe in him. In this exposition, according to the Catholic faith, he teaches that only Believers are understood.......Who dare contradict so clear lights confirming their doctrine by Evangelical sense, but which are not ashamed to appear without light? And that I may speak with leave and reverence of so great a man, John Bishop of Constantinople [Chrysostom] not seeing this sense flowing from the fountain of the Gospel, when he expounds that of the Apostle, That, by the grace of God, he should taste death for all men; not for Believers only, said he, but for all the World; and truly, he died for all men: But what if all men believe not? He hath done his part. But when he thought thus, he hath not confirmed it by a Divine testimony. And if any hath shown, or shall show unto your Excellency, that one Faustus hath written far otherwise of the things, credit ye not him who erreth, &c.

21. At the same time was also question of the presence of Christ's body in the Sacrament. Charles the Bald gave in command unto Bertram, a Priest at Corbey, to search and write what was the doctrine of the Fathers and ancient Church in this article. Trithemius saith, Bertram was singularly learned, of an excellent eloquence and utterance, pregnant in judgment, and no less famous for holiness of life; and writ many excellent Treatises, whereof few have come to our hands. In obedience unto his Sovereign, he did compile a Treatise, De Corpore & Sanguine Domini, which is all inserted in Catal. test. ver. lib. 10, and was lately translated into our language, and Printed at Aberdeen; so that who pleaseth to read it, may easily find it. Only the estate of the question I set down here, with an argument or two; and his conclusion your high Excellency desireth to understand, Whether that Body and Blood of Christ, which is received by the mouth of Believers in the Church, be taken in a mystery, or according to literal verity? that is, whether it contain some secret thing which is only manifest to the ey of faith, or without the veil of any mystery; if the eyes of the body behold that outwardly, which the soul and mind do behold inwardly? Unto this he adjoineth another, Whether it be the same body which was born of the Virgin Mary, and which suffered and died? Concerning the first, he shows, that the word literal verity, signifieth a demonstration of a thing in its proper and manifest signification; as when it is said, Christ died: And that in a figure, is when a thing is signified in an over-hallowing veil or trope; as when Christ saith, I am the Vine; such speeches say one thing, and signify another, saith he. His first reason is, If the Sacrament of Christ's body and blood be celebrated without any figure, it is not properly called a mystery, wherein is no secret thing, nothing removed from our corporal senses : But that Bread which, by consecration of the Priest, is made the body of Christ, shows one thing to the outward senses of men, and crieth another thing inwardly to the souls of Believers; outwardly the bread is the self-same that it was before, for we see the same shape and color, and the same taste is perceived; but inwardly, a far more excellent, different, and precious thing is signified and exhibited, because it is heavenly and divine; that is, the body of Christ is shown unto us, yet not seen with fleshly eyes; but is seen, taken and eaten by the looking of a believing soul. The wine also, which by consecration is made the Sacrament of Christ's Blood, representeth one thing outwardly, and contains another thing inwardly; for what see we outwardly but the substance of wine? taste it, and it is wine; smell it, and it savoreth wine; look on it, and you see the color of wine: But if it be considered inwardly in the mind, it tastes not as wine; but as the blood of Christ, unto the believing soul; and it is acknowledged such, when it is seen; and so it is approved, when it is smelled. These to be such, it is manifest; because none can deny, but that bread and wine, is only figuratively the body and blood of Christ; for, as is clearly seen and known, no flesh is in that bread, nor can any drop of blood be pointed forth in that wine; whereas nevertheless after consecration they are not called bread or wine, but the body and blood of Christ. After thirty other arguments, proving a figure in these words, This is my body; he comes to the other question, and hath this argument, The flesh of Christ, which was crucified, did show no more outwardly, then it was in itself, because it was the flesh of a very man; to wit, a true body under the form of a true body: But we must consider in that bread, not only the body of Christ, but the bodies of all Believers are also represented in it; for which cause, it is made of many grains of wheat; because the body of the Church, is made up of many believers of the word of Christ; for this cause, as in the mystical bread the body of Christ is understood; so also, in the same mystery, the members of the Church are represented to be one in Christ; and as not corporally but spiritually that bread is called the body of the Church or believing people; after the same manner also, it must be understood to be the body of Christ; not corporally, but........Also the things which are alike, are comprehended under the same definition: But concerning the true body of Christ; it is said, He is very God, and very Man, who in the latter time of the World, was born of the Virgin: and these things cannot be said of the body of Christ, which is consecrated in a mystery in the Church; therefore according to a certain manner only, is it to be the body of Christ; and that manner, is by a figure and in resemblance, that so the truth of the thing itself, may be the more sensibly understood. In the prayers also, which are said after the mystery of the body and blood of Christ, and wherein the people answer, Amen; the Priest uttereth these words, We beseech thee, O Lord, which are partakers of the pledges of eternal life, that what we touch in resemblance in this Sacrament, we may receive it in the manifest participation of the thing itself. Now we know that a pledge or resemblance, is of another thing resembled; that is, they are not to be considered as they are in themselves, but as they have reference to another thing; for a pledge is of that for which it is given, and so is an Image the resemblance of that whose similitude it representeth....wherefore it is the body and blood of Christ which the Church celebrateth, but as a pledge and resemblance. The conclusion is; Wherefore, most noble Prince, let your wisdom consider, that it is most clearly shown, by testimonies of Scripture, and words of the holy Fathers, that the bread, which is called the body of Christ, is a figure, because it is a mystery; and that there is a great difference between the mystery of his body, and his body itself....And we add (saith he) that the Bread and Cup, which are called the Body and Blood of Christ, do represent and are in remembrance of the Lord's death; as he said, Do this in remembrance of me; and Paul expounds, How oft ye eat this bread,...show forth the Lord's death. Now some Popish Indices have forbidden this book altogether, as unlawful; and those of Douay perceiving that the forbidding of it, did occasion men to look after it, thought it better to let it go abroad; but in some places maimed, and in others perverted; as where it is said visibiliter, they will have it invisibiliter; and where it is said, secundum creaturarum substantiam, they bid to expound it, secundum externas species sacramenti. Likewise Bishop Usser, in Histor. Gottes. cap. 11, writes, that he had seen other books of Bertram in manuscripts, and containing the same doctrine; especially his book De Praedestinatione, which he writ in defense of the doctrine for which Gotteschalk did suffer, is extant under the name of Ratrannus, Monk of Corbey.

22. Remigius Bishop of Altisiodor. or of Auxerre, about the year 880, was called Doctor Sententiosus; he writ many works. On Psal. 10. he saith; All my faith is in Christ, by him only do I believe to be justified and saved; he is my mountain, and my refuge; for he is my Lord, which is God by nature; but all ye who are men, are infirm as I. On Psal. 18. The Heavens declare the glory of God; to wit, that he saveth not by works of righteousness, which we have done; but of his own righteousness; for all men have sinned, and stand in need of the glory of God, being justified freely. This is the declaring of God's glory; that is, his mercy which is shown by the Sun, wherein God is glorified......So long as we are in this body, it cannot be but sin is in us; then it reigneth, when we consent, and make our will subject unto it : wherefore the Apostle saith, Let not sin reign in your mortal bodies; therefore, O Lord, cleanse me, and spare me; but so that I be not subject to my own thoughts, nor the enticement of others. On Psal. 21. Adam made the old people by conformity unto him; to wit, he was a servant; but the Lord hath made the new people, because he justifieth freely, without our preceding merits; for we made ourselves sinners, but the only mercy of God makes us righteous.....The poor shall eat me; that is, shall receive the Sacrament of my body and blood; and they shall be filled by following me, and denying themselves; because to eat the Lord, is to have a will to follow him in all things, and to be one with him. On Psal. 29. Eternal life is not by merit; because we could fall of ourselves, but we could not rise of ourselves; but through his will, that is, only of mercy. On Psal. 33. Truly, they only are blessed, they only are saved, which are justified by grace, and not by their merits. On Psal. 39, When we live well, let us ascribe nothing to our merits, but all to the grace of God. On Psal. 55, If we will offer sacrifice to God, we need not seek anything without to offer, within us is the Incense of praise, and the sacrifice of faith. On Psal. 64. Propitiation is miseration shown after sacrifice: So Christ willing to show mercy [propitiari] on his people, became a Priest, praying unto the Father, with hands lifted up upon the Cross; he offered a sacrifice, because he offered himself on the Altar of the Cross; he is the Priest, he is the Sacrifice, the Propitiator, and the propitiation. On Psal. 85. God the Father could give no greater gift unto men, then that he made his Word, by which he made all things, to be a head unto them, and did fit these men to be as members unto Him; so that He is God with the Father, and Man with men; who both prayeth for us, and prayeth in us, and is prayed unto by us. He prayeth for us, because he is Priest and Sacrifice, interceding daily with the Father for us. He prayeth in us, because he is our head; neither is this any wonder, if Christ and the Church be in one voice, because they are in one body. He is prayed unto by us, as our God; he is prayed unto in the form of God; he prayeth in the form of man; there the Creator, here a creature. On Psal. 70. It is a great gift of God, and a great knowledge of man, to observe and understand, that whatsoever he is, he is nothing without the grace of God, and he is nothing of himself; for he which will be anything of himself, he tendeth not to be; but who studieth to be something, by the grace of God, abideth in true being [in vero esse.] This is grace, by which we were made, when we were not; of ungodly, we were made godly; of slaves, free; of damned, were assumed into the Kingdom. On Psal. 96, Let them be confounded who glory in Images; for Images are not to be adored, neither is an Angel to be adored; because it is said in the Revelation, See thou do it not. Catal. testat. veri. libr. 10.

23. Paschasius Rathbert, Abbot of Corbeyen, at the same time writ a book De Eucharistia. He saith Ca. 1. Christ hath left unto us his Church, no greater thing then this Sacrament and Baptism, and the holy Scriptures; in all which, the Holy Ghost (who is a pawn unto his Church) doth work inwardly the mystical things of our salvation unto immortality. But in them is nothing wondrous unto unbelievers; and yet unto them who believe nothing is better, nothing is given more wonderful in this World: Not that these wondrous things lie open unto the eyes, but by faith and understanding they are savory with divine mysteries; and in them immortality and participation of Christ, in the unity of body, is granted unto mortal men. Ca. 5. We drink Christ's blood spiritually, and we eat his flesh spiritually, wherein eternal life is believed; to think otherwise, according to flesh, is death; and to eat the flesh of Christ spiritually, is eternal life. Ca. 6. Unless one abide in Christ, and Christ in him, he cannot eat of Christ, nor drink his blood: And what is it that men eat? Behold how oft all do eat at the Altar indifferently, one eats the flesh of Christ spiritually, and another not, although we see that he takes a morsel from the Priest's hand. What then getteth he, seeing there is but one consecration, if he get not the body and blood of Christ? Truly, because he eateth unworthily; as Paul saith, he eats and drinks damnation to himself. Ca. 15. Drink ye all of this, as well Ministers as Believers. In many Chapters, he distinguisheth between the sign and the thing signified. Biblioth. de la Bigne, tom. 6.

24. When Leo Armenius Emperor of Constantinople, had Wars with Martagon Prince of Bulgaria, his sister was taken Captive; the Emperor caused her to be instructed in the Christian faith, and she was baptized. Martagon sent for her, and in lieu of her he sent her husband Cuphara. When she was returned, she did commend unto her Brother the Christian religion many a time; but he did nothing regard her speeches, until the Country was plagued with pestilence and famine; and then he called upon that God whom his sister had so oft talked of, that he would deliver him and his people: Soon thereafter they were delivered, and he did acknowledge the power of Christ, and sent unto the Emperor for Teachers; then he was baptized. But the people moved insurrection against him, because he had forsaken the rites of his Ancestors. He was nothing afraid, but became victorious, and then they all became Christians. Zonar. Ann. tom. 3. After the death of the Emperor Theophilus, the Prince of Bulgaria seeing the Empire to be governed by a woman, and a young child, sent unto Constantinople, alleging his League now to be out of date; and he denounceth wars. Theodora returned answer, that she would defend the Empire, and if it shall please God that she prevail, he would be overcome by a woman; and he may consider what a shame that were unto him; but if she were overcome, his victory were not honorable, in taking advantage of a woman. When he received this answer, he was content to renew the former league, Zonar. ibid. I mark this History, to show the difference of people in old times, from them who have lived lately; when Kings will make Wars without any denounciation, or accepting any reasonable entreaty. The Emperor Basilius Macedo did persuade many Jews to embrace Christian religion; and to effect that he gave them both money and liberty. He made also a League with the Rhossiti, a Nation of Scythians, by the Mountain Taurus, but upon condition that they would accept Christianity, and sent Teachers unto them: But they lingre, and said unto the Bishop, That they would see some of those miracles, which he said Christ had wrought, or else they would not believe him. Then said he, Say what you would have done. They answered, Throw that book into the fire, which teacheth of Christ; and if it burn not, it shall be an argument unto us that Christ is God, whom thou preachest. The Bishop was content, a fire is kindled; and the Bishop lifting up his eyes and hands unto Heaven, said, O Jesu Christ very God, glorify thy own name. So before them all he threw the Gospel into the fire: It continued in the fire a long space without any change. The Barbarians were astonished, and believing in Christ, did crave to be baptized. Zonar. loc. cit.