my couenant With you saith the Lord my Spirit which is vpon thee and my wordes which I haue put in thy mouth shall not depart out of thy mouth nor out of the mouth of thy seede saith the Lord from henceforth and for euer Isa. 59. ver 21 But the Anabaptists in our dayes brag of the reuelations of the spirit which reuelations notwithstanding agree not with the written word of God and therfore it is certaine that their reuelations are but fantasies and toyes of brain-sicke men This written word of God is to be read in the bookes of MOSES and the Prophets of whome Christ said Search the Scriptures for they beare testimonie of me Ioh. 5. And in the bookes written by the Apostles and Euangelists whome Christ commanded to tarie at Jerusalem vntill they were endued with power from aboue Actes 1. ver 8. This power wherewith they were endued from aboue was double First a power to knowe the sense and meaning of the Scriptures of God Secondly power to vtter boldly and couragiously in all languages and to all nations the trueth which they knewe This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 distinguisheth the writings of the Prophets and Apostles from all other writings as THEODORETVS prudently hath noted de principio Serm. 2. The will of God saith hee is not to be sought in the bookes of PLATO who like as he knewe litle in matters concerning God so likewise hee was timorous and durst not vtter vnto the worlde boldly that litle sponke of knowledge which he had Hee knew there was onely one God but in his letters written to DIONYSIVS if they were serious 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was the beginning of the letter thâ—…t is oâ—…e God but if the letter was not serious nor dited froÌ„ the â—…ound of his heart then the beginning of the letter was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is pluralitie of gods Who can giue vndoubted credite in maters pertaining to God to such men as know but a litle and the litle thing that they know they dare not presume to tell it to others But the Apostles were indued with strength from aboue they were taught by the Spirit of Christ in al trueth Iohn 16. they were not dashed with feare of the countenances of men Acts 4. but couragiously preached the truth of God to the great admiration of their hatefull aduersaries The word of God written by MOSES was so perfitly written that it was not lawfull to adde any thing vnto it nor to paire any thing from it Deut. 4. 12. Neither did the Prophets or Apostles adde any thing vnto the writings of MOSES but they were faithfull interpreters of MOSES bookes and vttered that same thing more clearely which was somewhat darkly shadowed into the ceremonies of the Law For like as a marchant man who hath fine cloth rolled vp in his shop if he shall lay it out in breadth and length vpon a table it remaineth the selfe same cloth it was before but it is better seene and knowne then it was before euen so the Apostles haue vttered the mysteries of the Kingdome of God more clearely then MOSES did but they haue said no more anent the saluation of man then MOSES saide before them This pure and perfite word of God should not be mixed with humane traditions for by this mixture three injuries are done to the written worde of God First by this meane the reuerence due vnto the written worde of God is impared and diminished Secondly traditions by time are equalled vnto the written worde of God and thirdly traditions are preferred vnto the written word of God And this beeing the last period whereunto the reuerence of humaine traditions tendeth to make the writâ—…n commandementes of God of none effect by their traditions as Christ clearely testifieth Mat. 15 ver 6. humane traditions are the lesse to bee regarded of all true hearted Christians to the end the written word of God may haue the owne due honour and reuerence Many false imputations against sacred Scriptures are forged by Papistes to transport the hearts of people from the perfite reuerence of scripture calling it imperfite vnsufficient and that it is obscure and that it is perillous to Laicke people to reade it lest they fall into errour The first accusation of Scripture is the vnsufficiencie of it The Bishop of Enereux that blasphemous man was bold to write a booke of the vnsufficiencie of Scripture and the greatest argument hee vseth if it were granted yet prooueth it not his purpose for he thinketh that wee haue not sufficiently by Scripture conuicted the Anabaptists who deny that children should be baptized till they be of perfite yeeres to giue a confession of their owne faith Wee suppone that all this were true yet it prooueth not vnsufficiencie in scripture but rather insufficiencie in vs to whome the mysteries of the booke of God are not sufficiently knowne There is a place of Scripture Exod 3. I am the God of Abraham Isaac and Jacob. In this place I say is an argument secretly latent and prooning the resurrection as Christ clearely declareth disputing against the Sadduces Mat. 22 ver 31. 32. yet no man before the manifestation of Christ himselfe euer perceiued that this argument was lurking in these words shall it be saide this argument was not in scripture because it was not perceiued by weake men to bee in scripture Truely it were good for this Bishop to follow the example of the Iudges that are in this Isle of Britaine when an act of Parliament is made and ratified the Iudges of our countrie decerne all causes according to the Acts but giue not out rash sentence against the Actes but when the Couenant of God is made and ratified by the bloode of Christe it were better to judge according to it then to giue out rash sentence against it Let vs consider what is written of the three bookes that shall be opened at the day of Iudgement and whereby the worlde shall be judged One of the three bookes is expresly nominat to wit the booke of life Apocal chap. 20. ver 10 the other two no man can denie to bee the Booke of the Lawe and the booke of the conscience because the Booke of the Lawe declareth all that wee should haue done and the booke of the conscience beeing opened manifesteth all that wee haue done whereupon the righteous Iudge of the worlde groundeth a just sentence of condemnation against vngodly men in this maner The booke of the Lawe manifesteth what yee should haue done the booke of your owne conscience manifesteth that yee haue done the contrarie and moreouer also your names are not found written in the Booke of life Therefore departe from mee into the fire prepared for the Deuill and his angels Nowe I demaund of Papistes concerning these three bookes that shall bee opened is any of them imperfite Is there any elect person whose name is not written in the booke of
the people with one consent cried out they would be all of one mind incase that Ambrose were appointed to bee their bishop The Emp. thought this inexpected consent of the people came from GOD and he consented to the desire of the people So was Ambrose ordained bishop of Millane After the death of Valentinian hee was grieuously troubled by Justina the mother of Valentinian the second for shee was infected with Arrianisme Ambrose was sauoured by the people and would not betray the sheepe-folde of GOD to Wolues The particulare description of the broile of Iustina may be read at length in the Epistle that Ambrose writes to his sister Marcellina The miracle wrought at the sepulchres of Protasius and Geruasius mittigated somewhat the furie of Iustina But the dolorous tidinges of the slaughter of Gratianus compelled Iustina to flie from Italie to Illyricum for safetie of her owne life and her sonnes life Hee sustained also great trouble vnder the two Tyrants Maximus and Eugenius so that he was compelled in the time of Maximus to flie to Aquileia and in the time of Eugenius to flie to Hetruria He liued also vnder the reigne of Theodosius whom hee sharpely reproued for the slaughter of the innocent people of Thessalonica and died in the third yeere of the reigne of Honorius after he had gouerned the Church of Millane 22. yeeres Prudentius a man of Spaine a Lawyer at some times and a warriour at other times in his young yeeres In his old age he writ of diuine matters Hee liued vnder the reigne of Valentinian the second of Theodosius and his sonnes Hee set foorth his knowledge in bookes of Latine Poesie albeit Greeke inscriptions be prefixed vnto them such as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which intreateth of the fight betwixt the spirit the flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which intreateth of the workes to be done in the day time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intreateth of Diuinitie and diuine thinges 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intreateth of Originall sinne against Cerdon and Marcion the Authors of two beginnings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a booke conteining the praises of victorious Martyres In this booke is frequent inuocation of Saints expresse against holy Scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conteining Histories both of old and new Testament The verses wherein hee argueth the Heresie of Manicheans who attributed vnto CHRIST not a true but a phantasticall bodie made of aire are verie judiciously conceiued Restat ut aëriam pingas ab origine gentem Aërios proceres Leuim â—…udam Simeonem Aërium DAVID magnorum corpora Regum Aëria atque ipsam foecundae virginis alvum Aëre fallaci nebulisque nube tumentem The Ecclesiasticall writers whom I haue chiefely followed in this COMPEND make no mention of him Osius bishop of Coâ—…duba was a Confessor in the Persecution of Dioclesian and Maximianus Hee was regarded by the Emp. Constantine for the markes of the rebuke of CHRIST The Emp. employed him to stay the schisme in Aegypt betwixt Alexander and Arrius Likewise hee sent him to the Bishops of the East who differed in opinion from the Bishops of the West Anent the keeping of Easter day hee was present at the Councill of Nice where hee damned the Heresie of Arrius And at the Councill of Sardica hee absolued Athanasius Paulus c. Neither was hee terrified with the minassing letters of Constantius but answered couragiously that Athanasius was an innocent man and that the Emperour did not well to hearken to the calumnies of Ursatius and Valens men who had by writ confessed to Julius bishop of Rome that the accusations intended against Athanasius were but forged calumnies And this they did of their owne accord freely and not compelled In his decreaped yeeres for hee liued an hundreth yeeres some weakenesse was founde in him At the Councill of Syrmium hee was compelled to bee present in that assemblie of Arrian Bishops to whose wicked constitutions fearing torture and banishment from which hee was lately reduced hee subscriued Ierom was borne in a towne of Dalmatia called Stridon and was instructed in the Rudimentes of Learning at Rome From Rome hee went to FRANCE of purpose to encrease his knowledge and to diuerse other places and hee returned againe to Rome where hee acquainted himselfe with honourable women such as Marcella Sophronia Principia Paula and Euftochium to whom he expounded places of holy SCRIPTURE for he was admitted presbyter He was counted worthie to succeed to Damasus B. of Rome his giftes were enuied at Rome therefore hee left Rome and tooke his voiage towarde Palestina By the way hee acquainted himselfe with Epiphanius b. of Cyprus with Nazian b. in Constantinople with Didymus Doctor in the Schoole of Alexandria and sundrie other men of Note and Marke In end he came to Iudea and made choise of the place of the LORDES Natiuitie to bee the place of his death At Bethlehem Paula a Noble woman who accompanied Ierom and his brother Paulinianus from Rome vpon her owne charges builded foure Monastries Ierom guided one Monastrie wherein were a number of Monkes The other three whereinto there was companies of holy Virgines shee guided her selfe Ierom was a man of sterne disposition and more inclinable to a solitarie and Monkish life then to fellowship and societie Neither Heliodorus in the Wildernesse nor Ruffinus out of the Wildernesse coulde keepe inuiolable friendship with him The letters that passed betwixt August and Ierom declare that Ierom knewe not howe great a victorie it was in loue in humilitie and friendeship to ouer-come them who seemed to contende against him Ierom wanted not his owne grosse errours Anent the creation hee thought that Angels Thrones Dominations were existant before the worlde was created In his bookes written against Iouinian hee writeth not reuerently of Mariage and hee damneth the seconde Mariage Hee ended his life about the twelfth yeere of the reigne of Honorius in the yeere of his age 91. Ecclesiasticall Writers haue filled their Bookes with excessiue commendations of Heremites and Monkes of whome GOD willing I shall write in a particulare TREATISE anent Monasticke life CHAP. III. Of Heretiques OLDE Heresies before mentioned such as the Heresies of the Novatians Sabellians and Manicheans did more harme in this CENTURIE then in the time whereinto they were first propagated as appeareth by the bookes and Sermons of learned Fathers seriously insisting to quench the flame of Hereticall doctrine which was kindled before their time In this CENTURIE the plurality of Heretiques did most mightily abound Meletius a bishop in Thebaida was deposed by Peter bishop of Alexandria who suffered martyrdome vnder Dioclesian because hee was founde to haue sacrificed to idols After his deposition hee was seditious and factious raising vp tumults in Thebaida and practising tyrannie against the chaire of Alexandria and his disciples were founde to haue communicated with the Arrians The Councill of
of his Gospell and CYPRIAN a sorcerer to bee a worthy preacher and martyre this same gratious Lord I say in the multitude of his vnspeakable compassions drewe AVGVSTINE out of this filthie mire of abominable heresie and made him like vnto a bright starre sending foorth the beames of light to the comfort of Gods house The opinion of MANES anent the creation of the world and the creation of man the manifestation of Christ in our nature rather in shewe and appearance then in veritie and the horrible abomination of their vile Eucharist no man can be ignorant of these things who hath read but a litle of the bookes of AVGVSTINE written against the Manicheans In ende like as MANES exceeded all the rest of the Heretiques in madnesse of foolish opinions euen so the Lorde pointed him out among all the rest to be a a spectacle of his wrath and vengeance For the king of Persia hearing of the fame of MANES sent for him to cure his sonne who was deadly diseased but when he sawe that his sonne died in his hands he cast him into prison and was purposed to put him to death but hee escaped out of prison and fled to Mesopotamia Neuerthelesse the king of Persia vnderstanding in what place MANES did lurke sent men who pursued him tooke him and excoriated his body and stopped his skinne full of chaffe and set it vp before the entrie of a certaine citie of Mesopotamia Socrat. eccles hist. lib. 1. cap. 22. If any man bee desirous to haue greater knowledge of this remarkable Heretique both in respect of his life and death he may reade the fore mentioned chapter of the ecclesiasticall historie of SOCRATES and hee shall finde that the first man called MANICHEVS who renued the errour of two beginnings was a man of Scythia He had a disciple first called BVDDAS afterward TEREBYNTHVS who dwelt in Babylon This man TEREBYNTHVS was the composer of these bookes which MANES gaue out vnder his owne name MANES was but a slauish boy bought with money by a woman of Babylon in whose house TEREBYNTHVS had lodged and shee brought vp the boy at schoole his name was CVRBICVS when he was bought but when this woman died she left in legacie to CVRBICVS the money and bookes of TEREBYNTHVS and he went from Babylon to Persia changed his name and called himselfe MANES and set forth the bookes of TEREBYNTHVS as if they had beene composed by himselfe so that hee added vnto the rest of his villanies this fault also that he was from his very youth a dissembled and deceitfull fellow Reade the historie of Socrat lib. 1. cap. 22. After MANES sprang vp HIERAX who spake of the Father and the Sonne as of two lights different in substance He damned mariage denied the resurrection of the body excluded infants from the kingdome of God Epiph. contrahaeres Hist Magd. Marke in this Catalogue of the heresies of the first three hundreth yeres how many of the deuils trumpeters sounded the doctrine of the prohibition of mariage The Nicolaitans Gnostici Encratitae Montanistae Apostolici Origeniani called Turpes Manichei and Hieracitae Satan hateth mariage to the end that his kingdome might be aduanced by fornication and all kinde of vncleannesse CENT 3. A Treatise of Purgatorie and prayer for the dead IN this Centurie also the opinion of ORIGEN anent purgatory paines before a man can enter into the kingdome of heauen giueth me manifest occasion to speak of Purgatorie In the beginning of this treatise I protest that I detest the worshipping of reliques and the conceit of Purgatorie fire as two heades of doctrine borrowed from Ethnickes and Pagans The bones of THESEVS saith PLVTARCH being transported placed in the middle part of the towne of Athens they honoured his ashes as if hee himselfe had beene returned to the towne and gaue vnto him all these diuine honours calling him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is he who diuerteth euill from them also they called him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a patron a helper 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is who receiueth the supplications of the humble What was this else but to honour THESEVS with diuine honours And the excessiue honours attributed to the reliques of saints in the Popish church with confidence to be helped and better heard of God because they were prostrate before the reliques of saints what was it else but a counterfaiting of the superstition of the Pagans In like maner the opinion of Purgatorie is but an Ethnicke inuention PLATO seemeth to be the first authour of it except any man of greater reading can reduce it to a more ancient beginning for PLATO in his dialogue called Phedo vel de anima hath three opinions concerning the soules of men First hee thinketh that the soules of men who haue liued a very honest and vnreproouable life when they depart out of their bodies they goe to a place of vnspeakable happinesse Secondly he thinketh that the soules of men who haue continued into incorrigible wickednesse they goe to a place called Tartarus there to be punished with endlesse paines These two foresaide opinions PLATO by his trauelling to Egypt where the people of the Iewes had remained a long time might haue learned to wit that the soules of good men goe to heauen and the soules of euill men goe to hell But PLATO thought by Philosophie to mend the want that was in ancient Theologie and he deuised a third place whereinto soules should be both tried and purged and after suffering of paines should be set at libertie namely the soules of men who had heauily grieued their parents afterward repented or had committed filthie murthers and afterward repented these mens soules I say according to the opinion of PLATO behooued to goe through infernall floods specially through Acheron Câ—…ytus and Phlegeton to be tried purged in end to be set at libertie prouiding they had fully satisfied the persons whom they had offended These beginnings of PLATOES conceites had neuer hurt Christian religion if CLEMENS ALEXANDRINVS and after him ORIGEN had not mingled prophane Philosophie with Theologie But when the question is riped vp to the very ground the defenders of Purgatorie fire worshipping of reliques haue cause to be ashamed as disciples of Pagans and not of the holy Apostles in these two points of doctrine The foolishnes of CLEMENS and ORIGEN hath beene very pernicious to the Church of God because they borrowed not from PLATO siluer and golde as the Iowes borrowed from the Egyptians by warrant of Gods commandement Exod. 11. but they borrowed chaffe and doung lies and fables which some time spreading sometime growing sometime altering the first similitude fashioned in the combes of PLATO in end became an article of Popish faith and was so straitly vrged that they who would not beleeue the fained fire of Purgatorie were burned as Heretiques with true flammes of tormenting fire AMBROSE and HILARIVS as foolishly
lying narration with lying miracles wrought at the sepulchres of Iosâ—…phat some time King of India and Barlaam an Eremite whose bones hee alleadgeth were transported by King Baracbias out of the Wildernesse into the Countrey of India but I leaue Damascene lying and I proceede Vnder the shadowe and coloure of all this counterfeit glorie aboue mentioned from the sixe hundreth yeere of our LORD vntill our owne time horrible abominations hath beene hatched so farre surpassing the defections preceeding the sixe and seuenth hundreth yeere of our LORD as the darknes of the winter night goeth beyonde the darkenesse of the summer night Beside the doctrine of Images where of Monkes were the principall authors yea and Paulus Cyprius before hee coulde procure the gathering of the second Councill of Nice entred into a Monastrie as it were into the shop and office house of Sathan and with his vntimous sorrowing moued the Empresse Jrene to gather the Councill fore-saide But beside this I say Monks were the first forgers of the doctrine of Transsubstantiation for Damascene expreâ—…ely writeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the very Bread and Wine are changed into the Bodie and Blood of the LORD And againe he saieth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the Bread and the Wine are not a figure of the Bodie and Blood of CHRIST but the verie Dei-fied Bodie of our LORD This errour was receiued dispersed and propagated the more willingly in Monastries because it was forged by the braine of a Monke Likewise the doctrine of the merite of mens workes cuen such workes as are superstitious and not commanded in the Law of GOD This doctrine I say as a banner displaide against the merites of the sufferings of CHRIST it was chiefely spred out in Monastries wherein the grand our of great and legible letters made their opinion knowne to the worlde ORDO SERVAT US DUCIT AD VIT AM that is The keeping of order to wit Monasticke rules leadeth to life Other points of erronious corrapt doctrine where of they are not the first inuenters they are the principall propagators of them as namely prayer for the dead and the opinion of purgatorie these errours inuented of old had died out long agoe as the fires of Aetna and Vesuvius haue done if that the fables of Monkes dayly renewed had not beene like vnto fewell intertaining the flame of foolish opinions The vilde and vnchaste conuersation of the Monkes from the sixe hundreth yeere of our LORD vntill our time he who vndertaketh to describe it vndertaketh an â—…nnecessarie worke as they did who of olde commended Hâ—…rcules whom no man did 〈◊〉 euen so they who presume to describe the vnchastitie of Monastries and Nunneries they spend time in vaine to prouâ—… that thinâ—… which no man can denie yea and their owne speaches contâ—…ine a confession oâ—… the Guiltines of vnchaste liuing When any of their number is dâ—…prehended in whoredoâ—…e and aduâ—…rie they do not aggre gâ—… thâ—… fault as a shame and dishonouâ—… done vnto their holy Order but rather extenuâ—…e the horrour of sinne saving it is better to bee a secrete whore-monger than an open Heretique The commendation that the Poet Nigellus giueth to the Nunnes of the Gilbertine order in our neighbour Countrey is but slender namely this that when they were aged they left off bearing of children This Order began in ENGLAND ANNO 1140. The Monkes and Nunnes of our owne Countrey where they were best knowne they were worst liked and â—…hey might haue suffered a triall of anie persons except of neighbours and such as knew them well In other Countreyes albeit the turpitude of an vnchaste life was couered with lesse transparent vailes alwayes GOD is like vnto himselfe and hee hateth the workers of iniquitie Let S. Adonei a Monke of Rowâ—…m bee an examplarie type of the maners of manie others when hee fell ouer the bridge in the night time and drowned in the water of Seane the good and euill Angels stroue for his soule because it was to bee doubted whether his foote-steps led to the Church or to his harlot And in ende the decision of this controuersie was referred to RICHARD Duke of Normandie It appeareth by this fable inuented by Normand Monkes that their purpose was not only to excuse the villanie of Adonei and to count him a Saint but also to encourage themselues to lasciuiousnesse because the good Angels woulde striue for the soule of a villane who was cled with an holie Monkish habite and at last the decision of the controuersie must bee referred to some mortall man not vnlike vnto Paris who was more fauourabiie inclined to Venus then hee was either to Iâ—…no or Minerva Now it is time to speake of the multiplied number of the orders of Monkes not to make a perfect reherâ—…all of them but to let the Reader vnderstand that the woride groned vnder the charge of an importable burthen which neither were they willing to shake off nor able to beare it Ouer and beside the multiplied number of the branches of the Augustine and Benedictine Orders aboue specified other Orders also sprang vp such as the order of the Charterus Monkes where of Brâ—… a man bo ne iâ—… Colne was the author ANNO 1080. It is rumored that a certaine man in Paris died who was renowned for the honestie of an vnreproueable life notwithstanding after his death in audience of the people who were assembled to performe the last funerall duetie to him hee sate vp in the bire and vttered terrible wordes that hee was accused and in the righteous judgement of GOD condemned Bruno was present and heard these tragicall wordes and saide vnto the people If so bee that this man bee condemned it is not possible that any man can bee saued except hee renounce the worlde And so being accompanied with a few followers he went into a Wildernesse neâ—…re to Gratianopolis and was the author of a new Order of the Charterus Monkes whose continuall abstinence from flesh vnmanerly silence and purging with fire the footesteps of women was in their opinion a renouncing of the world If this bee true the people of Aethiopia called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 haue renounced the worlde and are neerer to the Kingdome of GOD then the Charterus Monkes By the like Diabolicall inuention the Order of Catherina de Senis was found out ANNO 1455. The marks of CHRISTS sufferinges the spousing Ring shee receiued from CHRIST with foure pretious Pearles of inestimable value the emptying her body of her owne heart to the ende the heart of CHRIST might bee thrust in place of it What are all these forgeries but as the filthie exhalation of a stirred mire of vncleanenesse yet are these fables published to the worlde in that booke laden with lies called Chronica Chronicorum yea and this woman was canonized by Pope Pius the seconde ANNO 1470. And the Order of S. Catherene was receiued amongst other holy orders Hospitalarii Templarii Teutonici gladiatores
a sufficient number of odious names Hee is called the Antichrist an aduersarie to God the man of sinne the childe of perdition and in other places the false prophet the beast that is worshipped great Babylon the mother of whoredomes which stile albeit they transfeâ—…re it vnto the Romane chaire when the tenne persecuâ—…ing Emperours compelled men to worship heathen gods yet the holy Scripture referreth it to that whore who braggeth that she is married to wit to Christ and shee is not a widowe Apocal. cap. 18. verse 7. And this agreeth better with the chaire of Rome wherein Popes doe sit than with the chaire of Rome when persecuting Emperours sate into it Besides all these odious names the Apostle addeth another hatefull name calleth him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is that lawlesse man who will bee subject to no lawe neither diuine nor humane but hee will bee aboue all lawes hee will judge all men and bee judged of no man what regarde hee hath of the lawe of GOD it maye bee knowne by this That the breaking of the Popes lawe is counted a greater sinne than the breaking of the Lawe of GOD for in matters of marriage and meates if the Popes lawe bee transgressed foorth-with a man is counted an Heretique But when the Lawe of GOD is broken for a small summe of money a pardon may be purchased Yea further I am bolde to saye that the moste discrepant Idiomes of the GREEKE language such as the ATTICKE and IONICKE Idiomes they differ not so farre as the lawes of CHRIST and ANTICHRIST differ one from another Albeit the Atticke Dialect delighteth in contractions and the Ionicke in resolutions yet notwithstanding one and the selfe same thing in substance and matter maye bee vttered in both these discrepant Idiomes But the Lawes of CHRIST and Antichrist are so opposite in matter and substance that they cannot both consist and stand namelie when the Lawe of CHRIST biddeth alloweth and approoueth and the lawe of the Antichrist in that same subject forbiddeth disalloweth and disapprooueth The Lawe of GOD Exod. 20. counteth worshippers of Images haters of GOD The lawe of the Antichrist counteth them good Catholiques The lawe of CHRIST in the doctrine of Faith Inuocation and Mediation sendeth vs onelie to the Creator The lawe of the Antichrist sendeth vs to the creatures also so that the Antichrist is justlie called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or a lawlesse man in respect hee will not bee obedient to the Lawes of CHRIST Concerning humane and ciuill ordinances Hee who dare assoyle subjectes from the oathe of alleadgeance to their soueraine lordes hee vndoeth all ciuill gouernement policie and lawes from the verie foundation I superceede to write further in this point In the second place let vs consider the time wherein the Antichrist shall bee reueiled pointed out in these wordes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is and then shall the wicked man bee reueiled which wordes beeing relatiue to that which immediatelie passed before importeth that the Antichrist shoulde bee reueiled at that same time when the mightie Monarchie of the Romanes was trodden vnder his feete Then it seemed that all the nations of the worlde should adore and worshippe the beast continuallie and that the tongues of men shoulde haue bene locked vp in silence so that no man euer shoulde take boldnesse to speake one word against the whore of Babylon yea and the Holy Apostle describeth the great securitie of the mother of whoredomes saying in his heart I sit being a Queene and am not a widow and shall see no mourning Apocal. 18. 7. At this same time the vnchangeable decreet of the Almightie God appointed that this wicked one should first be reueiled and afterward should be destroyed Wherin it is to be noted with what patient expectation wee shoulde attende vpon the times and seasons wherein it should please the Lord to performe his owne works for like as Christ thought it more expedient more teÌ„ding to the aduancement of His owne glorie to raise Lazarus out of his graue Ioan. 11. rather than out of the bedde of his infirmitie Euen so the Lord thought meet to suffer the Antichrist to mount vp vnto the top of all his desired prehemineÌ„ce then the Lord put hand to work both to discouer to destroy him to the further manifestation of his own vnspeakeable power wisdome In the third place the meanes are to be considered whereby the Antich should be discouered namely by the sincere preaching of the Gospel by the mouthes of men holy zealous Apoc. 11. 3 in gifts not vnlike vnto Henoch Helias Now seeing the man of sin is to be discouered by the sincere preaching of the Gospell let vs consider what benefite redoundeth to vs by the true and sincere preaching of the Gospell of CHRIST it is like vnto the light of the daye which manifesteth euerie thing in its owne coloures The thing that is beautifull is seene to bee bee beautifull and the thing that is euill fauoured is seene to be such as it is where of the madnesse of some Heretiques such as Gnostici and Mâ—…nichet is clearly perceiued who rejected the Scriptures of God because in them is contained a commemoration of the faultes of the Patriarches Shall the light be despised because it manifesteth both beautie and desormitie both strength and debilitie both the perfection of a complete body and the imperfection of a dismembered and mutilate bodie In like manner the Holy Scriptures are to bee had in the more reuerende regarde when they describe euery thing in their own colours and manifesteth on the one part the riches of the mercie of God in Iesus Christ and on the other part the falsehood subtiltie hypocrisie and pride of the Antichrist to the end that Gods people maye eschewe the Antichrist and rejoyce in the sweete saluation of Christ Iesus This discouerie of the Antichrist in some weake measure began about the yeere of our Lord 1300. at what time learned men fearing the tyrannie of the Emperour of the Turks fled to Italie and restored the Grieke and Latine languages to their own puritie This vindicating of languages from the grosse barbaritie of those times opened a doore of knowledge and a desire of reading with a judicious consideration of that which was read whether or not it were a suppositious worke More-ouer God annointed the eyes of many learned men with the eye-salue of vnderstanding whose sight increasing by degrees in end manifested to the worlde that the chaire of Rome was the seate of the Antichrist Marsilius Patavinus in his booke called Defensor Pacis writeth that the Clergie of Rome is a denne of thiâ—…ues and that the doctrine of the Pope is not to bee followed because it leadeth vnto eternall death Franciscus Petrarcha a man famously learned calleth Rome the whore of Babylon the Schoole and mother of errour the temple of Heresie the nest of treacherie growing and increasing by the oppression of others
chap. 8. vers 3. For euerie high Priest is appointed to offer giftes and sacrifices wherefore it is necessarie that this man haue somewhat also to offer What is in this place that countenanceth the sacrifice of the Masse Like as euerie priest was furnished with an offering euen so the High priest and Bisshop of our soules CHRISTIESVS hee had an offering to wit his blessed bodie which hee offered for our sinnes But papists referre this place to an offering which euerie priest must offer presently so long as hee enjoyeth the honour of his priesthood and therefore saye they seeing CHRIST offereth no externall sacrifice in Heauen he must doe it in earth by the sacrifice of the Masse But the verie Grammer refuteth them for the worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a worde of the preterit and not of the present tense and importeth that CHRIST hath alreadie offered a sacrifice for our sinnes which hath no neede to bee iterated because it hath perpetuall vertue to saue them that beleeue Another place of the Epistle to the Hebrewes chap. 13. vers 10. they abuse wherein it is saide Wee haue an altar whereof they haue no power to eat who serue in the tabernacle Here say they mention is made of an altar therfore in the Church there must not only bee a Communion table but also an altar in a proper sense to offer CHRISTES bodie vpon it To this I answere That in the newe Testament like as there is but one high priest and one propitiatorie sacrifice so in like manner there is but one altar euen Iesus Christ who is in Heauen and in whom our spirituall sacrifices are acceptable vnto God as the Apostle Peter saieth Bee you made a spirituall house an holie priesthoode to offer spirituall sacrifices acceptable vnto God by Iesus Christ. 1. Pet. chap. 2. vers 5. Of this Altar to wit Christ the Iewes who were miserablie addicted to the ceremoniall lawe they could not be partakers for by adhering to shaddowes they neglected to embrace the veritie represented by those shaddowes after it was indeede exhibited vnto the worlde In the booke of the Reuelation wee reade of an Altar in Heauen vnder which the soules of them who were slaine for the worde of GOD doe repose Apocal. chap. 6. vers 9. This is not a materiall altar because it is in Heauen but this Altar is Christ vnder whose shaddow the soules of the Godlie finde comfortable refreshment And Ireneus in expresse wordes saieth Est ergo Altare in Coelis illue enim preces nostrae diriguntur that is Therefore our Altar is in Heauen for thithertoe our prayers are directed The Romane Church woulde deceiue vs in this point as Zebul of olde deceiued Gaal the sonne of Ebed when Gaal sawe men comming from the mountaines Zebul answered The shaddowe of the mountaines seeme men vnto thee IVD CHAP. IX VERS XXXVI Euen so when holy Scripture speake of Christ the true Altar they would perswade vs that Scripture is speaking of a materiall altar such as is among them The fift absurditie of the Masse is a contradiction to it selfe In the description of the Masse there are two manifest contradictions First it is called a sacrifice propitiatorie and vnbloodie which two thinges are so opposite that they cannot consist together because the Apostle in the ninth chap. to the Hebrewes and the 22. verse saieth Without shedding of bloode there is no remission of sinnes Secondlie they saye that in the Masse the body of Christ is offered without suffering these two things also are so flatte contradictorie one to another that the Apostle continuallie joyneth suffering with offering in so much that hee saieth If Christ had offered himselfe often hee behooued also to haue suffered often Heb. chap. 9. vers 25. and 26. The sixt absurditie is a foolishe multiplication of vnprofitable ceremonies both before the Masse and in the celebration thereof with neglecting the essentiall rites of the Sacrament instituted by CHRIST himselfe such as breaking distributing eating c. for in their sacrifice that which they brake in three pieces to represent the threefolde estate of Christs bodie dead buried and risen againe from death by the ordinance of Pope Sergius the first this bread I saye which they breake they distribute not and the bread which they distribute in the Sacrament to the people they breake it not These essentiall rites beeing laide aside they haue inuented manie vnprofitable ceremonies as namelie before the celebration of the Masse Vestmentes Altars Altar-clothes Corporasses Paxes Torches and Candles and manie other preparations In the verie action and celebration of the Masse are diuerse histâ—…ionicall gestures of the Priest to lift vp his eyes and cast them downe againe to spreade abroade his handes and to close them againe to warble with his fingers to bow downe to bende vp to turne from the right hand to the left and from the left hand to the right with manie other vnnecessarie ceremonies All these they count ceremonies of signification representing viuelie the passion of CHRIST But it appertaineth vnto GOD to institute ceremonies of signification who can seale vp by them some inwarde grace in mens heartes The Church maye content themselues with ceremonies of order as the Apostle writeth in his first Epistle to the CORINTHIANS in the fourteenth chapter and fourtieth verse thereof where hee saieth Let all thinges bee done honestlie and by order The seuenth last absurditie is the vnhappie consequences of the Masse Albeit they bee manie yet at this time I reduce them to three heads First prohibition of marriage to men in spirituall offices is a consequent of the Masse for albeit in the Councell of NICE this matter was seriouslie vâ—…ged and IEROME in the furie of his disoutation against IOVINIAN speaketh not so reuerentlie of marriage as became him yet this prohibition preuailed not fullie vntill the sacrifice of the Masse was receiued and established Then it was thought meete that like as married persons for prayer and fasting I. CORINTH CHAPTER VII VERSE V. shoulde abstaine for a short time from matrimoniall fellowship In like manner these who are called to a continuall exercise of praying and sacrificing they shoulde also continuallie abstaine from the bed of marriage So that prohibition of marriage to men in spirituall offices attended the Masse as a Page doeth his master And Popes such as SIRICIVS CALIXTVS GREGORIVS the seuenth c. did vrge prohibition of marriage with no lesse vehemencie than they did the establishing of the Masse The seconde consequence of the Masse is a miserable abusing of the people of GOD because by this sacrifice for the moste part the people were bereaued of the preaching of the Worde and the ministration of the Sacramentes the verie ordinarie meanes whereby the Kingdome of GOD is builded amongst them The Worde was seldome preached and in verie vnfruitfull manner and mixed with fables and lying miracles borrowed out of legendes not worthie to bee read
condemnation were forced by the decree of God to doe euill But I remit a further Treatise of this vnto the head of Councels Concerning olde extinguished Heresies such as the Manicheans Arrians and Donatists and such like who preassed to builde vp the wallesâ—… of Iericho which God had destroyed there is no necessitie to speake because these were vaine attâ—…ptes without anie successe CHAP. IIII. OF COUNCELS IN the yeere of our LORD 813. by the commandement of Carolus Magnus in the Towne of Mentz were conuened 30. Bishops 25. Abbots with a great number of Priestes Monkes Countes and Iudges about reformation of the dissolute maners of Ecclesiasticke Laicke persons After 3. dayes abstinence fasting joyned with Litanies publicke Prayers and imploring the helpe of God they diuided themselues into three companies In the first company were the Bishops with some Noters reading the history of the Euangell and the Epistles the Actes of the Apostles together with the Canons and workes of ancient Fathers and the Pastorall booke of Gregorie to the ende that by the Preceptes contained in these bookes the enormitie of mens liues might be corrected In the second companie were Abbots and Monkes reading the rules of S. Benedict for the reformation of the liues of Monkes In the thirde companie were lordes and Iudges pondering the causes of all men who came to complaine that wrong was done vnto them The 1. 2. and 3. Canons of this Councell entrait concerning Faith Hope and Chatitie 4. Concerning the Sacramentes to be ministred chiefely at Easter Whitsonday except necessitie and seare of death require preuening of these times 5. That vnitie and concord should bee kept in the Church because wee haue one common Father in heauen one Mother to wit the Church in earth one Faith one Baptisine and one Celestiall inheritance prepared for vs Yea and God is not the God of dissention but of peace according as it is said Blessed be the peace makers for they shall bee called the children of God The 6. and 7. Canons entrait of Orphanes and poore people whose weaknes is to bee supported but no man should take vantadge of their poore and desolate estate The 8. Can. recommendeth vnitie to be kept betwixt men in spirituall offices and ciuill Iudges a Canon indeede if it had beene obserued verie necessarie for the estate of this time The 9. and 10. Canon prescribeth to the Clergie Preceptes of a modest and sober life with abstinence from the delicate pleasures of the worlde and from Theatricall Spectacles from pompes and vnhonest banquets and to bee more readie to goe to the house of mourning to comfort them who are heauie hearted than to the house of banquetting Vsurie auarice ambition and taking of rewardes for the benefites of God such as vse to bee taken for medicinall cures is forbidden To beware of deceit and conjurations to flec hatred emulation backe-biting and enuying wandering eyes an vnbridled tongue a petulant and proude gesture are forbidden filthie wordes and workes are altogether abhorred chastitie is recommended the frequent visitations of the houses of Widowes and Virgines is prohibited due obedience is to bee giuen to Seniors to take heede to doctrine reading and spirituall songes as it becommeth men who haue addicted themselues vnto diuine seruice Precepts concerning the behauiour of Monkes and Nunnes and the fabricke of their dwelling places I ouer-passe with silence lest I shoulde ouercharge a short Compend with an heape of vnnecessarie thinges In the 32. Canon the difference betwixt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is set downe 33. The great Litanie or Rogations to bee obserued three dayes by all Christians with fasting sackecloth ashes walking barefooted and all kinde of humble carriage 34. 35. and 36. Publicke Fastinges and keeping of Festiuall dayes is commanded 37. The Sabboth daye is to bee kept holy In it no Merchand Wares to be sold and no criminall cause to bee judged 38. and 39. Tythes are precisely to bee payed And men fleeing to Churches for safeguarde are not to bee violentlie drawne out of the place of their refuge 40. In Churches and the portches thereof let no secular judgements be exercised 41. Let no ancient Church be spoyled of tythes and possessions for the building of new Oratories 42. Concerning Church rentes bestowed for reparation and vpholding of Churches 43. and 43. That no Priest saye Masse himselfe alone for if hee haue no person present except himselfe howe can hee say Dominus vobiscum or sursum corda or such other passages Also frequent offering of the Sacrifice of the Masse and presenting of the Paxe is recommended to Christian people 45. That euery person bee acquainted with the Lordes Prayer and the Beliefe and they who can no otherwayes comprehend these thinges let them learne them in their owne vulgare language 46. Drunkennesse is detested and they who continue in this sinne without amendement are ordained to be excommunicated 47. God-fathers shall attende that their spirituall children bee brought vp in the true Faith 48. Filthie libidinous songes are not to bee sung about Churches 49. The cohabitation with women is forbidden to all the members of the Clergie 50. Let all Bishops Abbots and Church-men haue such Aduocates and Agentes in their affaires who are men that feare GOD and are haters of all vnrighteous dealing 51. Let not the dead bodies of the Saincts bee transported from place to place without the aduice of the Prince of the countrey or the Bishop and Synode 52. No dead bodie shall bee buried within the Church except the bodie of a Bishop or of an Abbot or of a worthie Presbyter or of a faithfull Laicke person 53. Incestuous persons are to bee searched out and separated from the fellowship of the Church except they bee penitent 54. 55. and 56. Marriage in the fourth degree of consanguinitie is forbidden and that no man shall marrie his spirituall daughter or sister neither the woman whose sonne or daughter hee hath ledde to the Sacrament of Confirmation and incase they bee founde to bee married they shall bee separated againe And no man shall take in marriage his wiues sister neither shall a woman marrie her husbandes brother IN the yeere of our LORD 813. a Councell was assembled at Rhemes by the commaundement of Charles the Great for it is to bee remarked that hee not onely assembled that famous Councell of FRANKFORD anno 794. in the which adoration of Images was condemned but also when hee was nowe aged and saw many abuses in the Church hee endeuoured by all meanes possible to procure reformation of the lewde manners of Church men Therefore hee appointed at one time to wit anno 813. fiue Nationall Councels to be conuened in diuerse places for reformation of the Clergie and people One was conuened at Mentz as hath bene declared Another at Rhemes the third at Towrs the fourth at Cabilone or Chalons and the fist at Arles In all these Councels no