1576 Edition | Book 8 | Page 1148 
| [illegible text] modestus, [illegible text] eum. [illegible text] nec tam [illegible text] amat [illegible text] gemiscit, [illegible text] dies. [illegible text] omni: [illegible text] humum. [illegible text] precor ac requiescam. [illegible text] sorte sua. |
[illegible text] of Berengarius, which was about the [illegible text] (as ye haue heard) thys errour of transubstantiation beganne to growe in force and [illegible text] of certaine popishe Monkes aboue rehearsed, as Lancfrancus, Guimundus, Algerius
CloseAlger of Liège (d. 1332) wrote a treatise against Berengar.
CloseI.e., Fulbert of Charttres. The story is in William of Malmesbury, De gestis regis Anglorum, ed. R.A.B. Mynors, R. M. Thomson and M. Winterbottom. 2 vols. (Oxford, 1998-99), I, p. 519.
CloseAll of these authors are cited or extracted in De veritate corporis et sanguinis Domini nostri Iesu Christi, ed. Johann Vlimmer (Louvain, 1561).
CloseThis account of the Fourth Lateran Council, including the mentions of Almeric and Joachim of Fiore, comes from John Bale, Scriptorum Illustrium maioris Brytanniae Catalogus (Basel, 1557), p. 235.
Item, for the recouerie of the holy land, with a subsidie also to be [illegible text] for the same.
Item, for the abolishing of the bookes and writings of Ioachim Abbas, and also the opinions of Almaricus afore mentioned:Marginalia[illegible text] notwithstanding that the sayd Ioachim did subscribe with his owne hande that he held the same doctryne, which was in the Church of Rome, and also submitted his bookes to be presented to the Sea of Rome, there to bee corrected or approued. And yet was he iudged thoughe not an hereticke yet to be erroneous, and especially in those bookes which he wrote agaynst Peter Lombard, called afterwarde the [illegible text].
[Back to Top]In the sayd Counsell, besides diuers other constitutions and the Articles of the Creede there in order repeted,Marginalia[illegible text] as appeareth, [illegible text] De summa trinit. and & Catholica, cap. [illegible text] there was also enacted, decreed, and established the fayth and beliefe of transubstantiation, in these wordes followyng.
MarginaliaThe wordes of the Councell, wherby transubstantiation was first established. There is one vniuersall Church of the faythfull, wythout which none can be saued, in the which Church the self same Iesus Christ is both Priest & also the sacrifice, whose body and bloud are truely conteyned in the Sacrament of the aultar vnder the formes of bread and wyne, the breade beyng transubstantiated into the body and the wyne, into the bloud, by the power and workyng of God: so that to the accomplishyng of this mystery of vnitie we might take of his, the same which he hath taken of oures. And this sacrament none can make or consecrate, but he that is a priest lawfully ordeyned, according to the keyes of the Churche, which Iesus Christ hath left to hys Apostles, and to theyr successours. &c.
[Back to Top]And thus was the foundation layd for the buildyng of transubstantiation, vpon the consent of these foresaid. 1300. Byshops, in the yeare of our lord aboue specified, vnder pope Innocentius and the doctrine therof intruded for an article of fayth into the church, necessarily to be beleued of all men, vnder payne of heresie.
[Back to Top]But yet all this whyle, notwithstandyng that the substance of bread and wyne was now banished out of the sacrament, and vtterly transcorporated into the substaunce of Christes very body and bloud:Marginalia[illegible text] yet was not this body eleuated ouer the priestes hed nor adored of the people, tyll the dayes of Pope Honorius the 3. succedyng after Innocentius, who by his councell likewyse commaunded adoration and eleuation to be ioyned with transubstantiation, as one idolatry commonly bringeth forth an other.
[Back to Top]Agayne, the said sacrament of the Lordes supper being now consecrated, transubstantiated, eleuated, and adored, yet it was not offred vp for a sacrifice propitiatory for the quicke and the dead, nor for a remedy of the soules in Purgatory, nor for a merite operis operati, sine bono motu vtentis, &c. before that other Popes commyng after, added still new additions to the former inuentions of theyr predecessours.
[Back to Top]Marginalia[illegible text] And thus haue you the whole order and origine of these Idolatrous partes of the Masse described by their times & ages, which first began with consecratiō and the forme therof which were the wordes of the Canon. Then came transubstantiation by Innocentius, and after eleuation and adoration by Honorius, and last of all came the oblation mereto rious and propitiatory for the quicke and dead in remission of sinnes, Ex opere operato.
[Back to Top]Which thynges beyng thus constituted by the to much vsurped authority of the Church of Rome,MarginaliaPersecution first begynning in these latter dayes. shortly after followed persecution tyranny and burning among þe Christians, first beginnyng with the Albingenses, and the faythfull congregation of Tholouse, neare about the tyme of the sayd Innocentius,MarginaliaRead before pag. 271. as is afore remembred, pag. 271.
CloseSee 1570, pp. 349-53, 1576, pp. 273-77 and 1583, pp. 269-74.
And thus much for the first article of transubstantiation, which (as ye haue hearde) was not admitted into the Church for any generall doctrine of fayth, before the yeare and tyme aboue assigned, of Pope Innocent the 3. & therefore if any haue bene otherwyse perswaded, or yet do remain in the same persuasion still of this doctrine, as though it had bene of a longer continuaunce then from the tyme aboue expressed, let hym vnderstand that by ignoraunce of histories he is deceyued, and for the more satisfying of hys mynde, if he credite not me, let hym beleue the wordes of one of hys owne catholike sort, Iohn Duns I meane, who in hys 4. booke writyng of transubstantiation, in what tyme and by whose authoritie it was first established, hath these words,MarginaliaRead before pag. 257. which also are before mencioned before pag. 257. These wordes of the Scripture myght be expounded more easily and more plainly without transubstantiation: but the Churche dyd chuse thys sence, which is harder, being therto moued (as seemeth) chiefly because men should hold of the Sacraments, the same which the Church of Rome doth holde. &c.MarginaliaIoh. Dūs, in li. 4. lib. Sentent. And further in the same place the sayd Duns expoundyng hymself what he meaneth by the church of Rome, maketh there expresse mention of the sayd Innocentius the 3. and of this Councell of Laterane. &c.
[Back to Top]And farthermore, to the entent that such as be indifferent seekers of the truth, may be more amply satisfied in this behalfe, that this transubstantiation is of no antiquity but of a late inuention: I will also adioyne to this testimony of Iohan Scotus, the iudgment and verdite of Erasm. lib. Annot. where he writeth in these wordes: In Synaxi transubstantiationē serò definiuit Ecclesia. Diu satis erat credere siue sub pane consecrato, siue quocunq; modo adesse verum corpus Christi. &c.MarginaliaErasm. lib. Annot. in 1. Cor. cap. 7. That is, In the Sacrament of the cōmunion, the Church concluded transubstantiation but of late dayes. Long before that it was sufficient to beleue the true body of Christ to be present eyther vnder bread, or els by some other maner. &c.MarginaliaSero
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CloseIn contrast to the section of these allegations dealing with transubstantiation, which went into great historical detail, in an effort to show that the doctrine was not known in the early Church, Foxe, in the section on receiving the Eucharist in both kinds, eschews discussion of history. (This was probably because this would involve repetition of much of the material used in discussing transubstantiation). Instead, Foxe confined himself to theological arguments and to supporting them with Biblical and patristic citations.
[Back to Top]MarginaliaThe secōd article of both kindes. As touchyng the second Article, which debarreth from the lay people the one halfe of the Sacrament, vnderstandyng that vnder one kynd, both partes are fully conteyned, for so much as the world well knoweth, that this Article is but young, inuented, decreed, and concluded no longer since then at the Councell of Constance, not past ij. hundreth yeres agoe: I shall not nede to make any long standing vppon that matter, especially for that sufficient hath bene sayd therof before in our long discourse of the Bohemiās story,MarginaliaRead afore pag. 613. pag. 613.
CloseI.e., in his discussion of Jan Hus and the Hussite wars.
MarginaliaThe reasons and obiections of the Papistes against both kyndes. First, let vs see the reasons and obiections of the aduersaries in restrayning the Laitie from the one kynde of this Sacrament. The vse (say they) hath bene so of long continuance in the Churche. Whereunto we aunswere that they haue no euident nor authentike example of any auncient custome in the Church, which they can produce in that behalfe.
[Back to Top]Item, where they alledge the place of S. Luke, where Christ was knowen in breakyng of bread.
CloseThis is not a reference to the Last Supper, but to the appearance of Christ at Emmaus; see Luke 24: 13-31.
Close1 Cor. 10:16.
Also after the Apostles, in the tyme of Cyprian, of Hierome, of Gelasius and other successiuely after them, it is euident that both the kindes were frequented in the Churche. First Cypriā in diuers places declareth that þe sacrament of the bloud was also distributed. How do we (sayth he) prouoke them to stand in the confession of Christ, to the sheding of their bloud, if we deny vnto thē the bloud of Christ when they prepare themselues to the conflicte?MarginaliaCypria. [illegible text] Scribens.
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