Footnotes:

127 A. D. 605.—At this time, Gregory the Great wrote: “If a bishop, whoever he be, is called a general bishop (that is, Pope), the whole church decays.” In Regist., lib. 8, cap. 188. Again: “I candidly say that any one who calls himself a general bishop, or desires to be called such, is, in his exaltation, the forerunner of antichrist.” Lib. 4, Epist. 30, Sam. Velt., Geslacht Register, page 125.

128 A. D. 608.—Theophilactus taught at this time, that every one must and may read the holy Scriptures, if he would rightly instruct his children in the words of the Lord. On Eph. 6, Sam. Velt., page 152.

129 Venerable Bede.—Transl.

130 In what Bede’s priesthood or monkhood consisted, is not expressed; hence nothing can be concluded regarding it.

131 He calls the bread of the Supper a figure, which does not accord well with the priesthood or monkhood.

132 The life of Amalarius Fortunatus is described in history shortly after the middle of the eighth century, or about A. D. 760, though P. J. Twisck refers him to the year 836, the time of Ludovicus Pius, which is 76 years later; however, both may be true, if Amalarius wrote from his youth to old age, which may easily have been the case. As regards his belief, Twisck gives this account: “Amalarius Fortunatus, at this time, in the reign of Ludovicus Pius, wrote several excellent treatises against transubstantiation and the corporeal presence of the body of Christ, of the internal sacrifice of believers, and other fine things, as can be seen in Catal. Test., fol. 161, P. J. Twisck, Chron., 9th book, page 285, col. 1.

133 This appears also quite clearly from the example of Charlemagne, who, about the year 781, had his son Carloman, who was then several years old, baptized by Pope Adrian I., at Rome, on the feast of Easter. His daughter Gisla was also baptized the same year, at Milan, by Bishop Thomas. H. Montanus refers this to the year 781, but others, to A. D. 800.

134 Paul Diac., lib. 21. Hist. Rom. in Leone Isauro, compared with Abr. Mell. Hist., fol. 305, col. 2.

135 In the year 720, the Saracens or Arabians came over into Spain, where they sorely persecuted and martyred many pious Christians. Sigibert. Chron. Tudensis. Also, Abr. Mell., fol. 328, col. 1. However, from this we would conclude neither the one nor the other.

136 A. D. 812, disputes began to arise in the Roman church, concerning transubstantiation, or the changing of the bread and wine into the sacrament; so that the custom of the holy Supper was converted into idolatry. P. J. Twisck, Chron., 9th book, page 279, col. 1, from Chron. Mich., 2d part, fol. 175, Zegh., fol. 245.

137 A. D. 821 (writes P. J. Twisk), that is, in the time of the Roman Emperor Louis, there lived Christus Taurinensus, who wrote and taught against the invocation of the images, of the cross, of the relics, of the saints, and against the power of the Pope, and pilgrimages. Chron., 9th book, page 280, col. 2, from Joh. Munst., fol. 132.

138 The following passages by Haimo, from Ps. 38, to Cant. 1, are apparently quoted by Idiota. Bapt. Hist., pages 547, 548.

139 In the Dutch translation of the Bible, in the Book of Canticles, the word corresponding to “love,” whenever this is applied as a term of endearment to the church, by Christ, is vriendinne, i. e., friend; hence the allusion is not so apparent in the passage as translated here into English.—Translator.

140 The proper time for baptizing was still Easter and Whitsuntide. Bapt. Hist., page 550, num. 2. White garments were put on those baptized, which signified the innocence, salvation and purity of the Christian; that they should henceforth, all through life, keep themselves unspotted from iniquity. Page 553, num. 14.

141 Twisck might have used a less ambiguous phrase here, though we doubt not, that the intelligent reader will readily see what he means; but, for fear that some one might misunderstand him, we will add a few words of explanation. The word “other,” of course, implies that some errors have already been adduced; strictly speaking, however, he has not adduced the errors, but rather the articles of faith in regard to which errors were held, by the Roman church. Translator.

142 About this time, Bertram taught, in his book of the Body and Blood of Christ, concerning the words: “This is my body,” that this is to be understood figuratively, and that in the Supper, the faith is presented somewhat differently than the eyes externally see, and the taste perceives; also, that the bread and wine are figuratively the body and blood of Christ, and represent to, or keep before us, the remembrance of the suffering and death of Christ. Sam. Velt., Geslacht-register; pages 126, 127.

In the Scythian church, (A. D. 840), writes Valfrid Abbas, they used the common mother tongue, and taught that images should not be worshiped or honored; that the paschal lamb should not be consecrated; yea, that it was better to aid the poor, than to decorate the churches. P. J. Twisck, Chron., 9th book, page 286, col. 2, from Casp. Grev., fol. 277.