Constantinople Sigebertus writeth in this maner Secunda synodus vniuersalis 150. patrum congregatur Constantinopoli iubente Theosio annuente Damaso papa quae Macedonium negantem spiritum sanctum Deum esse condemnans consubstantialem patri filio spiritum sanctum esse docuit The second general synode of an hundred and fifty bishops is assembled at Constannople by the commandement of Theodosius Damasus agreeing thereunto in which councell Macedonius who denied that the holy ghost was God was condemned the consubstantialitie of the holy ghost with the father and the sonne was confirmed in the same Nicephorus Theodoretus and Prosper teach the same doctrine whose words for breuitie sake I here omit The third conclusion The third generall councel being the first Ephesine of two hundred bishops was proclaimed by the commandement of the Emperour Theodosius the yonger against Nestorius denying the virgin Mary to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and affirming Christ to haue two persons prouing that two natures did subsist in one onely person of Christ Iesus in the yere of our Lord 433. Euagrius hath these words Haec nefaria Nestorij dogmata cum Cyrillus episcopus Alexandria vir c. When Cyrillus the bishop of Alexander a man of great renowned had distinctly confuted the wicked opinions of Nestorius and Nestorius for al that gaue no place to his writings neither obeyed Cyrillus nor the councell of Caelestinus the bishop of old Rome but licentiously powred out his poyson against the church then Cyrillus made sute to Theodosius the yonger who at that time was Emperour in the East that by his will and authortie a councell might be called at Ephesus The Emperour vppon this sent his letters to Cyrillus and to the other presidents of the churches appointing the assembly to bee vppon Whitsunday at what time the holy Ghost came downe vnto vs. Nicephorus hath these words Theodosius imperialibus literis suis in metropoli Ephesi locorū omnium episcopos conuenire iussit sacram c. Theodosius commanded by his imperiall letters that all bishoppes should meete in the metropolitaine church of Ephesus at the day of Pentecost which wee call Whitsunday for on that day the holy ghost came vppon the Apostles He added this to his letters that no man shoulde excuse himselfe either before God or the worlde but that euerie one should be there present at the day appointed Cassiodorus hath these words Non multo post tempore iussio principis episcopos vndique Ephesum conuenire praecepit No long time after the commandement of the Emperor Theodosius charged the bishops to come from euery place to Ephesus Sigebertus hath these words Tertia synodus vniuersalis Ephesina prima ducentorum episcoporum iussu Theodosii iunioris Augusti aedita est quae Nestorium c. The third general councel the first Ephesine of 200. bishoppes was celebrated by the commandement of the emperor Theodosius the yonger which councell iustly condemned Nestorius affirming Christ to haue two persons shewing that two natures in Christ did subsist in one person The fourth conclusion The fourth generall councel of Chalcedon against Eutiches who affirmed Christ to haue but one onely nature after the hypostaticall vnion although hee granted him to haue had two before the coniunction thereof was called by the commandement of the emperour Martian in the yeare of our Lord 454. Socrates hath these words Passimque in historia imperatorum mentionem propterea fecimus quod ex illo tempore quo Christiani esse coeperunt ecclesiae negotia ex illorum nutu pendere visa sunt atque adeo maxima concilia de eorundem sententia conuocata fuerunt adhuc cōuocantur I haue therfore made mention of the emperours in euerie place of my hystory because since that time in which they became Christians the affaires of the church depended vppon their good wil and pleasures in regard whereof most famous councels were then called by their appointment and are so caled euē to this day Out of these words I note first that Socrates was a famous greeke Historiographer I note secondly that hee liued aboue 400. yeares after Christs sacred incarnation I note thirdly that the end for which he made mention of the Emperours was to declare that the chiefest matters of the church did depend on their good pleasures I note fourthly that councels were euermore appointed by authoritie of the Emperors euen to the dayes of Socrates which was 400. yeares after Christ. These obseruations well marked this Corollarie followeth of necessitie that the vsual practise of the ancient Christian Apostolike and Catholike church doth flatly ouerthrow all Poperie and late Romish abhomination Nicephorus hath these words Earum rerum gratia imperatorum literis locorum omnium episcopis conuocatis synodus Chalcedone est coacta In regard of these matters a councell was called at Chalcedon and all bishops sent for thither by force of the Emperours letters Sigebertus hath these words Instantia Leonis papae iubent imperatore Martiano congregata habita est quarta vniuersalis synodus sexcentorum triginta episcoporum apud Chalcedonem The fourth generall councel of six hundreth thirtie bishops was holden in Chalcedon by the commandement of the Emperour Martian at the request of Pope Leo. Loe the Pope could but request to command was in the Emperours power Euagrius in the second booke and second chapter of his hystorie teacheth the selfe same veritie The 5. conclusion The Emperor euermore had the chiefest place in councels which thing is an euident confirmation of the former conclusions Sozomenus hath these words Vbi autem venit praestituta dies in qua c. And when the day appointed came that they shuld decide the cōtrouersies the bishops come together into the palace as the emperor had decreed that he might consult with them of the matters And when he came to the place where the priests were he passed by to the highest roome of y e assemblie and sate downe in a chaire prepared for him and commanded al that were present in the councell to sit downe Out of these words I note first that all the bishops came at the emperors appointment to attend his maiesty at the time place by him designed I note secondly that he consulted with them for and concerning the controuersies of religion as who knew right well that the vnitie and peace of Christs church pertained to his charge I note thirdly that he had the highest place in y e councel I note 4. that bishops did not sit down vntil the Emperour commanded them so to do The famous popish archbishop and Cardinall Panormitanus hath these golden words to the great comfort of all true Christians the confusion of al papists Ipse autem Imperator repraesentat totum populū christianum cū in eum translata sit iurisdictio potestas vniuersi orbis loco ipsorū hoc ergo populorum
alledged by Gratianus in the popes owne Decrees Solent plures qui se ieiunare putant in quadragesima mox vt signum audierint ad horam nonam comedere qui nullatenus ieiunare credendi sunt fi ante manducauerint quam vespertinum celebretur offâ—cium Many who thinke they fast in Lent vse to eate so soone as they heare the bell at the ninth houre who by no meanes can be thought to fast if they eate before the euening praier Out of which wordes of the auncient holy councill I note this constant decree to wit that whosoeuer eate before the ninth houre cannot truely fast And consequently that no papists fast in their holy Lent howsoeuer they bragge or boast thereof The reason hereof is euident because all papistes vsually dine at noone that is three houres at the least before the time appointed by the councill I say at the least because they vse to anticipate noone some more some lesse For better explication whereof wee must obserue two thinges the one concerning noone the other concerning the euening praier I say therefore that by the ninth houre the councell with all antiquitie vnderstandeth three of the clocke at afternoone for in the time of the Apostles and long after them the day was deuided into twelue houres which day was againe distributed into foure Vigils whereof euery Vigil contained three houres so that their ninth houre was with vs three of the clocke in the after noone Now for the obscuring of this euident confutation of the popish supposed fasting the papistes of latter dayes haue deuised this miserable shift a fit inuention of their newly hatched Romishe religion The Pope forsooth hath dispenced with his greedy religious godlesse people who will needes be thought deuout fathers albeit they fast not one day in the whole yeare that they may huddle vp their vespertine houres or euening praier at anie time before twelue of the clocke and then at their pleasures to eate drinke and make good cheere And if it please your worships this done with full panches to beginne their discontinued disholy fast againe The ninth proposition Of fastinges some are priuate and some publicke Priuate fastes may be vsed of ones owne accord when and so often as shall seeme conuenient so they be referred to the glory of God and true mortification of the bodie or bee vsed for the good of our neighbour Thus fasted king Dauid all the time his childe was sicke After the death whereof hee surceased from praier and fasting and ate meate 2. King 12. Thus fasted Nehemiah when he vnderstood the affliction of the Iewes he sate downe wept and mourned certaine dayes hee fasted and prayed before the Lord of heauen Nehem. 1.4 Thus fasted Daniel when hee perceiued the captiuitie of his countriemen spoken of by the prophet Ieremie He confessed his owne sinnes and the sinnes of the people and turned to the Lord in fasting heartie prayer Dan. 9. vers 2 3 4 5. Publique fasts are appointed either by God in his holy word or by the magistrate hauing his authoritie Thus did Samuel appoint the Israelites to fast at such time as the Philistims did greeuously afflict them 1. Kin. 7. ver 3 6. Thus king Iosaphat proclamed a fast throughout all Iuda when the Ammonites Moabites and Idumeans oppressed them 2. Par. 20.3 10 22. Thus did queene Hester appoint a publique fast to all the Iewes by the mouth of Mardocheus Hest. 4. v. 16. Thus did the king of Niniueh command a publike fast after he vnderstood Gods wrath by his prophet Ionas 3. verse 7. Here endeth the first Booke containing yeeres 3426. The second book containeth the description of the first Monarchie that is of the Assyrians or Babylonians The first chapter of the originall and continuance of the monarchie The first Section of the reason of the inscription ALbeit this first Monarchie was either wholy or in effect expired before the accomplishment of the captiuitie of the two tribes Iuda and Beniamin yet haue I thought good to had le it in a seuerall tract after the saide captiuitie so to auoide confusion and for perspicuitie sake The second section of the originall of the monarchie King Ninus the sonne of Belus was the first king of Asia except the Indians whome the Assyrians named their god he reigned 52. yeeres and in the 43. yeere of his raigne was Abraham borne He builded the citie Ninum in Assyria nowe called Niniueh Euseb. in chronico When Ninus was dead Semiramis his wife raigned she feared lest for the tender yeres of her sonne Nunas and for hir feminine sex the people should reuolt from their due loyaltie For which cause she clad her selfe in mans apparel and fained her selfe to be the kings sonne She excelled in heroicall feats and raigned 42. yeeres in great felicitie She fortified the citie of Babylon which Ninus had conquered from the Chaldeans with rampires ditches and walles After her death Zameis aliâs Ninias reigned 30. yeres in all peace and tranquilitie Euseb. Carion The kings of the Assyrians Ninus Anno mundi 1948 reigned yeres Anno mundi 3197 52 Kings 36 Semiramis Anno mundi 1948 reigned yeres Anno mundi 3197 42 Kings 36 Ninias Anno mundi 1948 reigned yeres Anno mundi 3197 â—8 Kings 36 Arius Anno mundi 1948 reigned yeres Anno mundi 3197 30 Kings 36 Arelius Anno mundi 1948 reigned yeres Anno mundi 3197 40 Kings 36 Xerxes Anno mundi 1948 reigned yeres Anno mundi 3197 30 Kings 36 Armametres Anno mundi 1948 reigned yeres Anno mundi 3197 38 Kings 36 Belochus Anno mundi 1948 reigned yeres Anno mundi 3197 35 Kings 36 Baleus Anno mundi 1948 reigned yeres Anno mundi 3197 52 Kings 36 Altadas Anno mundi 1948 reigned yeres Anno mundi 3197 32 Kings 36 Mamitus Anno mundi 1948 reigned yeres Anno mundi 3197 30 Kings 36 Mancaleus Anno mundi 1948 reigned yeres Anno mundi 3197 30 Kings 36 Ipheréus Anno mundi 1948 reigned yeres Anno mundi 3197 20 Kings 36 Mamylas Anno mundi 1948 reigned yeres Anno mundi 3197 30 Kings 36 Spaâ—êtus Anno mundi 1948 reigned yeres Anno mundi 3197 40 Kings 36 Ascades Anno mundi 1948 reigned yeres Anno mundi 3197 40 Kings 36 Amyntas Anno mundi 1948 reigned yeres Anno mundi 3197 45 Kings 36 Belothus Anno mundi 1948 reigned yeres Anno mundi 3197 25 Kings 36 Bellepares Anno mundi 1948 reigned yeres Anno mundi 3197 30 Kings 36 Lamprides Anno mundi 1948 reigned yeres Anno mundi 3197 32 Kings 36 Sosares Anno mundi 1948 reigned yeres Anno mundi 3197 20 Kings 36 Lampares Anno mundi 1948 reigned yeres Anno mundi 3197 30 Kings 36 Pannias Anno mundi 1948 reigned yeres Anno mundi 3197 45 Kings 36 Sosarmus Anno mundi 1948 reigned yeres Anno mundi 3197 19 Kings 36 Mitreus Anno mundi 1948 reigned yeres Anno mundi 3197 27 Kings 36 Tantanes Anno mundi 1948 reigned yeres
kings of Macedonia after the death of Alexander the Great Philippus Aridaeus Anno mun 3647 The raigne of the saide kings Anno mun 3805 7 yeeres Cassander Anno mun 3647 The raigne of the saide kings Anno mun 3805 19 yeeres Alexander and Antipater or after others Antigonus Anno mun 3647 The raigne of the saide kings Anno mun 3805 4 Demetrius Anno mun 3647 The raigne of the saide kings Anno mun 3805 6 Pirrhus Anno mun 3647 The raigne of the saide kings Anno mun 3805 6 moneths Lysimachus Anno mun 3647 The raigne of the saide kings Anno mun 3805 5 yeeres Ptolomeus Anno mun 3647 The raigne of the saide kings Anno mun 3805 1 Meleagres Anno mun 3647 The raigne of the saide kings Anno mun 3805 2 moneths Antipater Anno mun 3647 The raigne of the saide kings Anno mun 3805 1 yeere Sosthenes Anno mun 3647 The raigne of the saide kings Anno mun 3805 2 Antigonus Gonatas Anno mun 3647 The raigne of the saide kings Anno mun 3805 36 Demetrius Anno mun 3647 The raigne of the saide kings Anno mun 3805 10 Antigonus Anno mun 3647 The raigne of the saide kings Anno mun 3805 15 Philippus Anno mun 3647 The raigne of the saide kings Anno mun 3805 42 Perses Anno mun 3647 The raigne of the saide kings Anno mun 3805 10 Note here that some thinke Aridaeus to haue succeeded Alexander yet that Cassander was his immediate successour I repute more probable CHAP. IIII. Of the kings of Egypt PTolomeus the sonne of Lagus began his raigne in Egypt immediately after the death of Alexander though not without bloudshedding and great warres for sundry yeares as is areadie said He was one of Alexanders captaines as were also Antigonus Nicanor and Cassander The names of the kings of Egypt Ptolomeus Lagi Filius Anno Mun. 3647 the time of their reigns Anno mun 3921 40 yeares Ptolomeus Philadelphus Anno Mun. 3647 the time of their reigns Anno mun 3921 38 Ptolemeus Euergetes Anno Mun. 3647 the time of their reigns Anno mun 3921 26 Ptolomeus Philopator Anno Mun. 3647 the time of their reigns Anno mun 3921 17 Ptolemeus Epiphanes Anno Mun. 3647 the time of their reigns Anno mun 3921 24 Ptolomeus Philometor Anno Mun. 3647 the time of their reigns Anno mun 3921 35 yeares Ptolomeus Euergetes Anno Mun. 3647 the time of their reigns Anno mun 3921 29 Ptolomeus Soter aliàs Physcon filius Cleopatrae Anno Mun. 3647 the time of their reigns Anno mun 3921 17 yeares Ptolomeus Alexander Anno Mun. 3647 the time of their reigns Anno mun 3921 10 Ptolomeus Phiscon aliàs Lathurus Anno Mun. 3647 the time of their reigns Anno mun 3921 8 Ptolemeus Dionysius Anno Mun. 3647 the time of their reigns Anno mun 3921 30 Cleopatra Anno Mun. 3647 the time of their reigns Anno mun 3921 22 yeares The first obseruation It is to be obserued that as of Iulius Cesar euery Emperour of Rome was afterward called Cesar and of Octauius Augustus Augustus so was Artaxerxes the common name of all the kinges of Persia so was also euery king of Egypt called indifferently Ptolomeus or Pharao Which obseruation helpeth more then a little to vnderstand sundry textes of holy scripture The second obseruation We must obserue secondly that albeit a monarche haue the chiefest soueraigntie on earth yet is he not the sole and vniuersall gouernour so as there is no other king ouer anie other nation For though the highest and supreme power authoritie and dominion be in euerie monarchie so as no other power no not independent is able to ouerrule or preuaile against the same yet were there euer powers independent ouer and besides the said monarchies not subiect to the iurisdiction thereof In the time of the monarchie of the Babylonians or Assyrians worthie kings though of lesse might and authoritie raigned in Egypt in Israel in Greece and else where In the time of the Persian monarchie the Macedonians and the Romaines had their authoritie so likewise when the Greekes and Romaines hadde the monarchicall and imperiall seate with them other kings had their seueral dominions albeit very small in respect The third obseruation Cleopatra the Queene of Egypt expelled her sonne Lathurus from the kingdome by reason of his tyrannicall regiment and made his brother Alexander king of Egypt in his place Lathurus fled away into Cypres Alexander raigned not long for he was so afraide of his mothers crueltie that hee forsook the kingdom and fled away And so Cleopatra for the greater part of the 18 yeres ascribed to Lathurus Alexander had hir raigne alone But at length Alexander her son stew hir and possessed the kingdome againe Yet this Alexander was expulsed by the Egyptians for his crueltie and Lathurus againe restored who raigned a fewe yeares and then dyed This must bee diligently obserued for the clearing of many difficulties which otherwise will not easily be vnderstood touching the yeeres and raignes of the kings The fourth obseruation Cleopatra was the last Queene of Egypt succeding her brother Dionysius But after that she loued Antonius and rebelled against Augustus he ouercame both for which cause they murthered themselues and so Egypt became subiect to the Empire of the Romaines The fift obseruation Ptolomeus Phisco was a cruel filthie beast he married his owne sister lay with his owne daughter killed his children with his owne hands gaue them to be eaten of his own wife their mother This Ptolomeus some thinke to be all one with Euergetes some deeme him to be his successor otherwise called Soter which opinion I preferre as more probable CHAP. V. Of the Septuagints PTolomeus Philadelphus had a librarie so well furnished with al kind of good books as the like was not to be found in al the world this king was highly renowmed for his manifold vertues especially for his peaceable gouernment and for his forwardnesse in furthering of learning Hee was verie beneficiall and friendly to the Iewes Learned men of all nations had concourse vnto him whome he euer receiued honourably and rewarded them bountifully he sought diligently the originall of all nations arts and religions and he perceiued that the Iewes were most ancient and that no certaintie touching the creation of the worlde could be founde any where but in their histories and among them Wherefore hee desired of the Iewes that their scriptures might bee translated into the Greeke tongue and that they woulde sende him 72. of their best learned men for that end and purpose To which godly motion the Iewes did willingly condescend and sent vnto him 72. learned men verie expert in the Hebrew and Greeke language These learned men the king receiued honorably and by their helpe hadde the holy Bible translated into the Greek tongue Of this interpretation called the Septuagints diuers write diuersly some writers otherwise learned and of great account as Ireneus Chrysostomus Iustinus Augustinus and others doe
thinke that these 72. Iewish priests sent by Eleazarus the hie priest brother to Symon Priscus into Egypt to king Ptolomeus to translate the old testament out of their vulgar tongue that is the Hebrew into Greeke did translate the same seuerally being placed in 72. distinct celles so as no one coulde know what another did without diuine inspiration This notwithstanding they all agreed so perfectly when their interpretations were compared together as if they had beene all in one place and one acquainted with anothers act Which if it were true the decision whereof I leaue in suspence to the iudgement of the reader it coulde not but prâ—ceede of the holyghost Others as saint Ierome Aristeas Iosephus and all the Iewish Rabbins hold the flat contrarie opinion and auouch boldly that the report of the 72. celles and of the translation accomplished in so many seueral places is nothing else but a fable Which latter opinion seemeth more probable though not certaine because the Iewes could best tel the case of whom S. Hierome receiued his opinion Howsoeuer it was two things are certaine first that the Hebrew text is the foundation and originall and onely to be stoode vpon so often as any difficultie ariseth in the olde testament Secondly that howsoeuer they did translate yet was there such corruption of their translation euen in saint Hieromes time and before his dayes as it was found in very many places to swarue wholly from the Hebrew Which thing not only Saint Hieerome but Origen and other writers do witnesse for which cause Saint Hierome and Saint Augustine do verie wisely and grauely exhort to haue recourse to the Hebrew in the old Testament and to the Greeke in the new Testament so often as any varietie doth appeare And here wee must note two things first that those priests which Eleazar sent to Ptolomee were 72. in number as sundrie thinke albeit the two odde persons be omitted of others for breuitie sake Secondly that they translated onely the Pentateuche as writeth Iosephus in his first booke of antiquities Adde heereunto with the same Iosephus that they were sent to his librarie at Alexandria where if wee will beleeue Genebrardus were 54. thousand and 800. bookes CHAP. VI. Of Esdras Zorobabel and Nehemias God albeit hee doth often afflict and exercise his people with the crosse of temporall punishment for their good that so they may beholde their owne vnworthienesse and appeale to his mercie and wholly depend vppon his holy prouidence yet for his mercie sake hee doth in all ages and at all times excite worthie persons for their great commoditie and solace For after that he had visited the Iewes and kept them in bondage seauentie yeares in a strange countrey among infidels and idolaters hee raised vp diuers excellent men for their preseruation to wit Zorobabel Esdras and Nehemias Zorobabel was the captaine that brought them home and caused the temple to be builded Nehemias builded vp the walles of the citie deliuered the people from oppression and prouided that the law of God was put in execution among them This Nehemias was in great fauour and authoritie with king Artaxerxes and so obtained most honourable and ample letter patents for the accomplishment of whatsoeuer he did desire Esdras descended of the kinred of Aaron hee was a priest well learned in the law of Moses Hee was called Esdras the scribe that is one who had authoritie to write the lawe and to expound it Saint marke calleth such a one a Scribe Saint Mathew tearmeth such persons Lawyers and doctours of the lawe which is a point well worthie the obseruation This Esdras performed the office of a true priest indeed for he collected the bookes of holy scripture which were dispersed after the destruction of Hierusalem in time of the captiuitie without which bookes pure and sincere religion could not consist Yea so soone as the temple was builded againe vnder Zorobabell he is noted as Hierome recordeth to haue found out the Hebrew letters we now vse whereas vntil that time both the Samaritans and the Hebrewes had the selfe same characters Eusebius Caesariensis a man as well of great antiquitie as of learning calleth Esdras the most excellent diuine and skilfull doctour among the Iewes affirming that hee changed the Hebrew letters for this ende and purpose lest the Iewes should conuerse with the Samaritans He addeth further that his memorie was so great as he could recite the scriptures without the booke Some write that he inuented the prickes annexed to the text but others hold the contrarie The fift booke of the Monarchie of the Greekes from the Machabees vntill Christ. CHAP. I. Of the partition of the Monarchie and the reason of the same THe former part of the Monarchy of the Greekes which is from King Alexander the great vnto the Machabees conteineth 155. yeares and may be proued exactly by the chronographie of holy Writ The latter part of the Monarchie which is from the Machabees vnto Christ or if yee will from Antiochus Epiphanes to Herodes Magnus which is al one contayneth 173. yeares but cannot be proued out of the holy scriptures as the former part which is the cause of this my partition for perspicuitie sake yet may it bee gathered sufficiently out of the bookes of the Machabees Iosephus Iulius Africanus and Egesippus The obseruation As Alexander began this monarchie in the seuenth yeare of his raigne in the age of the world 3641. so did Antiochus Epiphanes sonne to Antiochus Magnus the sixt king of Syria beginne the time of this partition that is the second part of the Monarchie in the age of the world 3749. He was hostage at Rome from whence he fled and vsurped the kingdome of Syria from his brothers sonne he pretended to protect his sisters sonne Philometor the yong king of Egypt by that meanes sought craftily to get the kingdome of Egypt into his hands For better expedition of his wicked purpose he procured certain cities to be yeelded into his hands In his returne from Egypt he tooke Ierusalem and spoyled it The Agyptians peruing his craftie dealing receiued their cities againe in regard whereof hee entred Egypt with a strong armie but had the repulse by aide of the Romans after which repulse he retured in great rage and tyrannically bent his force against Hierusalem he constrained the Iewes for the space of two yeares vtterly to forsake the law Machabeus therefore and his sonnes being priests rose vp in armes against his brutish crueltie and deliuered the people CHAP. II. Of the gouernment of the Iewes after the captiuitie A triple gouernment was among the Iewes betweene the captiuitie the aduent of our sauior Christ Iesus for they were gouerned first by princes of the tribe of Iuda and royall stocke of Dauid from the captiuitie vntill Antiochus After that they were gouerned by priests who were not of the royal petegree of Iuda but of the tribe of Leui.
credite For the verie inscription it selfe auoucheth roundly and boldly that that which followeth is but chaffe Out of which wordes I note first that the pope hath a long time seduced the worlde with fabulous vanities in printed bookes I note secondly that the foundations vpon which all poperie is built is nothing els but chaffe For to these foundations set downe in the 96. distinction of their owne decrees I doe not belie them reade the place who listeth and he shall finde it to be true the popish Canonists make this plaine inscription Palea Chaffe as if they should say Gentle reader be no longer seduced with such doctrine for that which followeth is but chaffe If any liuing can yeeld a fitter exposition I desire to know his skill I note thirdly that since the papists are enforced by the spirite of God to acknowledge the counterfeite groundes of the very principal articles in their religion published to the viewe of the worlde in their owne decrees and canon lawe euery discreete and wise reader may easily perceiue what credite ought to be giuen to their popish written vanities Decretall epistles Edictes Canons extrauagantes the like wherwith they haue these many yeres bewitched and dazeled the eyes of many men I answere thirdly that although they would haue vs to beleeue as an article of our Creede that Constantine was baptized at Rome by Siluester whereupon they ground many absurd consequentes yet doe most holy learned and ancient writers S. Hierome Eusebius Socrates Theodoritus Sozomenus Pomponius and Cassiodorus affirme the same to be a fable and that Constantine was christened at Nicomedia CHAP. VI. Of the warres betweene Constantine and Maxentius The most religious Emperour Constantinus preparing for warres against Maxentius who had thirsted the bloud of christians and fearing greatly the danger of the battell imminent did often lift vp his eies towardes heauen and humbly requested helpe at Gods hands Being at that time a great fauourer of christian religion and a zealous worshipper of the euerliuing God albeit hee had not as yet receiued the signe of Christes passion he saw in the firmament the euident signe of the crosse which so glistered with fierie brightnesse as he was astonied at the sight thereof While he was doubting with himselfe he beheld the angels of God standing by him and saying thus vnto him Constantine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O Constantine in this signe get thou the victorie Constantine beeing ioyfull with this vsion and assuring himselfe of the victory against Maxentius made in his owne forehead the signe of the crosse which before he had seene in the firmament So write Eusebius Caesariensis Socrates Sozomenus Cassiodorus and many others of approoued antiquitie Whereupon the papistes would infer that it is lawfull to make images to set them vp in churches and to adore the same religiously For perspicuous confutation whereof with a manifest declaration of the state of the controuersie because it is maliciously defended by some vnsoundly impugned by others of others not throughly vnderstood I purpose to set downe these few conclusions The first conclusion The signe of the crosse appeared to the Emperour Constantine in the firmament at what time as hee was afraid to ioyne battell with Maxentius This conclusion is graunted and approoued by the vniforme consent of all learned writers Constantinus himselfe as Eusebius reporteth affirmed the same to Eusebius confirmed the veritie therof with an oth not only Eusebius but all the world for many hundreth yeares gaue credite thereunto Heereupon Constantinus and other christian kings generally vsed the signe of the crosse vpon the garments of their souldiers so often as they had warres with Infidels and such as were enemies to the name of Christ Iesus For then there was great cause so to doe as since iust occasion hath been giuen to take the same away which thing heereafter by Gods assistance more planly shall appeare The second conclusion Simplie and absolutely to make images for ciuill vse is not prohibited by the word of God This conclusion is to be prooued three speciall waies By the authoritie of holy writ by the testimonie of learned writers and by the generall practise of christian kinges Touching the first God himselfe indued Bezaleel with the spirite of wisedome vnderstanding and knowledge that he might worke curiously in gold siluer brasse in grauing stones and in caruing woode and in all maner of fine worke In the temple of Salomon were grauen Lillies Pomegranates Cherubins Lions and Palme trees God commaunded Moses to make two Cherubines aboue the mercie seate He also commanded to make a fierie or brasen Serpent and to set it vp for a signe Touching the second S. Basill is so farre from condemning the ciuill vse of images that he hath commended the making and the vtilitie thereof These are his expresse wordes Nam magnifica in bellis gesta oratores saepenumero pictores pulcherrime demonstrant Hi oratione illi tabulis describentes atque ornantes amboque plures ad fortitudinem imitandam inducentes Quae enim sermo historiae per inductionem praebet eadem pictura tacens per imitationem ostendit For not onely Oratours oftentimes but euen painters also doe finely pourtray worthy martiall exploites the one sort by their fine oratiōs the other by their fitly pourtraied tables both perswading many to the imitation of fortitude For whatsoeuer the historie doth performe by perswasion the same doth the silent picture declare by imitation In which wordes it is cleere that S. Basill approoueth the ciuill and historicall vse of images Eusebius Caesariensis maketh mention of the images of our Sauiour of Peter and Paul which were not only in his time but long before his daies The historicall vse whereof he neither reprooueth nor condemneth S. Ambrose Gregorius Magnus and many auncient fathers holde constantly the same opinion Touching the third Constantinus the first Christian Emperour surnamed the Great caused after his couersion his owne image to be engrauen in his coyne whose example therein all christian kinges at all times in all ages haue de facto approoued to be good For all kinges no one or other excepted haue their inscriptions and images vpon their gold and money neither were they at any time in any age reprooued by anie learned writer for the same Yea our Sauiour Christ himselfe seemeth to approoue the same when hee requiring to know whose inscription the money had charged to giue to Cesar that which was his owne In fine the reformed churches in Germanie this day allow thereof and the church of England approoueth the making of the signe of the crosse in the forehead of baptized infantes The third conclusion To worship and adore images religiously is superstitious and idolatricall This conclusion is prooued by the expresse commaundement of God For in Exodus it is written thus Thou shalt not make any grauē image thou shalt not bow downe to them nor
when before Constantinople wrote her selfe the chiefe of all Sigebertus Gemblacensis an other of their monkes writeth in this expresse maner Post quem Bonifacius Romanae ecclesiae praesidet Hic obtinuit apud Phocam imperatorem vt ecclesiae Romana caput esset omnium ecclesiarum quia ecclesia Constantinopolitana scribebat se esse primam omnium ecclesiarum After whom Bonifacius gouerned the church of Rome and he obtained of the emperor Phocas that the church of Rome should be the head of all churches and that because the church of Constantinople wrote it selfe the head of all churches Palmerius hath these words consentiente Phoca institutum fuit vt ecclesia Romanae caput esset ecclesiarum omnium cum prius Constantinopolitana id vsurpare tentasset It was ordained by the consent of Phocas that the Church of Rome should be the head of all churches whereas the church of all Constantinople had before vsurped that dignitie The other writers haue wordes of like force which I omit for breuitie sake Peruse Martinus Polonus and Philippus Bergomensis who both teach the same doctrine The first obiection Phocas did not giue the primacie to the church of Rome but only declared by his decree that authoritie which of right pertaineth to the same The answere I answere that neither Scripture councell nor any authenticall wâ—iter can be alledged who before the said constitution of Phocas did at any time ascribe the headship and vniuersall gouernment of all Churches to the Church of Rome For first S. Policarpus woulde not yeeld to Anicetus bishop of Rome in the coÌ„trouersie about Easter as witnesseth Eusebius Secondly Irenaeus and other bishops of Fraunce reprooued Victor the bishop of Rome very sharply bidding him to haue respect to peace and vnitie of the church Thirdly Polycrates and many bishops of Asia did stoutly withstand Victor in his proceedings touching Easter Fourthly S. Cyprian rouÌ„dly opposed himselfe against Stephanus the bishop of Rome contemned his decree and derided his reasons Fiftly the Apostles at Hierusalem sent Peter and Iohn to confirme the faithfull in Samaria And consequently if the pope be not aboue Peter he may be sent as an inferiour or at least as an equall euen as Peter was Sixtly the fathers of the Affrican councell would not yeeld to Celestine the bishop of Rome in the controuersie of appeales concerning Appiarius And when pope Celestine alledged that the counsell of Nice gaue libertie to appeale to Rome the fathers of the councell answered that the true copies of the decree were otherwise Seuenthly the famous generall councell of Chalcedon gaue the bishop of Constantinople equall authoritie with the bishop of Rome in all ecclesiasticall affaires Eightly the Councel of Nice prescribed limites aswel to the bishop of Rome as to other Patriarkes Hereby then is it euident that the lordly vsurped primacie of the church of Rome was only giuen by the cruell tyrant Phocas Which conclusion is prooued more at large in the sixt chapter of my second booke of Motiues The second obiection You are not able to name the pope and time that first swarâ—ed from the doctrine of his auncestors The answere I say first that many thinges haue bin done in your church which your selues can neuer proue when where by whoÌ„ they were done this is euident by the 2. Prelude and 1. chapter of this third and last part I say secondly that Pope Boniface the third of that name did degenerate from Gregorie his predecessor as is alreadie proued I say thirdly that the absurditie of this obiection shal be discouered throughout the chapters following The third obiection You confesse in your Motiues that in the church of Rome for many yeares together were sundrie learned and godly bishops who liued orderly preached the word of God sincerely and fed their flockes carefully but wee are able to shew a lawfull succession of our Bishops euen from saint Peter to him that now sitteth in his chaire And therefore granting the former you seeme impudent to denie the latter The answere I answer that the succession of your Romish bishops is not so certaine as yee would beare the worlde in hand it is For first many graue and learned writers do varie exceedingly in setting downe that succession wherein you so glory S. Clement whose epistles the papists magnifie when they seeme to make for their purpose testifying for himselfe that S. Peter appointed him to be his successor Irenaeus Epiphanius Eusebius and the canon of the popish masse doe all with vniforme consent place Linus and Cletus before the said Clemens yet Sophronius Metâ—phrastes and the Popish Pontifical that cannot lie affirme roundly that Saint Peter liued after Linus Secondly many schismes haue bin in the church of Rome and amongst our romish bishops euen for many yeares together so that the succession of the latter can neuer bee proued constantly to haue descended without interruption from the former Their owne Onuphrius Panuinius reckoneth vppe thirtie schismes in the church of Rome but I will content my selfe with two onely whereof their owne deare frier Bartholomeus Carranza can instruct them sufficiently The former schisme endured for the space of 64. yeares during which time their godly popedome was at Auinion in France and not one onely day at Rome though at Rome as they prate God placed their holy seate In the latter schisme of the twaine rehearsed three of their holy bishops were popes at one the self same time to wit Iohannes the foure twentie of that name Benedictus the thirteenth and Gregorie the twelfte From which three striuing and grinning as dogs for a bone I wold learne howe they can deriue their holy so supposed succession Thirdly a woman as Saint Paul teacheth vs is not capable of ecclesiasticall function And so the succession deriued from our holy mistris Iohn pope cannot possibly be of force which storie of Pope Iohn the woman if it be true let the Papists for euer holde their peace and bragge no longer of their succession And that the said storie of their woman pope Iohn is true indeede I will proue by the testimonie of such writers as the Papists hitherto haue euer thought well of and reputed for their owne that is by Sigebertus Marianus Scotus Palmerius Martinus Polonus Phillippus Bergomensis Bapt. Platina and Bartholomeus Carranza For all these sing one and the selfe same song that pope Iohn was a woman though not an holy nunne The first replie These writers liued long after Pope Iohn and therefore knew they nothing but by report of others The answere I say first that these seauen writers liued longer one after another then Sigebertus and Scotus liued after Pope Iohn I say secondly that all Historiographers write for the most part by the report of others I say thirdly that so many writers otherwise of good credit with you may well bee credited of vs in a matter
answere I say first that in S. Chrysostomes time which was more then 400. yeres after Christ this superstitious inuocation had gotten deepe roote in the heartes of the vulgar sort For which cause S. Chrysostome did zealously in many sermons induce them wholly and solie to inuocate the liuing God One or two places I will alledge for the better satisfaction of the Reader thus therefore doth hee write Dic mihi mulier quemadinodum ausa es cum sis peccatrix iniqua accedere ad eum ego inquit noui quid agam Vide prudentiam mulieris non rogat Iacobum non obsecrat Ioannem neque pergit ad Petrum nec intendit Apostolorum chorum non quaesiuit mediatorem sed pro omnibus illis paenitentiam accepit comitem quae aduocati locum impleuit sic ad summum fontem perrexit Propterea inquit descendit propterea carnem assumpsit homo factus est vt ego ei audeâ—m loqui Tell mee O woman howe thou being a great sinner darest come vnto God I saieth she know what I haue to doe Behold the wisdome of the woman she desires not Iames she praies not Iohn shee goes not to Peter shee neither respected the companie of the Apostles nor sought for a mediatour but in steed of them all shee tooke true repentance for her fellowe which supplied the place of an aduocate and so she came to the chiefe fountaine For this end saith shee did Christ descend for this end did hee take our nature vpon him and was made man that I may boldly speak vnto him Againe in another place the same S. Chrysostome saith thus Sin vero sobrie agemus etiam per nosmetipsos istud valeamus efficere multo magis per nos quam per alios Nam Deus gratiam non tam aliis rogantibus pro nobis quam nobis vult donare quo fruamur libertate Deum compellandi emendemur dum ipsi studemus deum reconciliare sic Chananaeam illam aliquando miseratus est sic etiam meretrici donauit salutem sic latronem nullo patrono nullo mediatore intercedente But if we will deale soberly wee may dispatche that by our owne selues and a great deale better by our selues then by others For God will giue vs his grace not so muche for the praiers of others as for our owne sake that so wee may haue libertie to call vpon God and to amend our liues while wee seeke to bee reconciled to him So had hee mercie on the woman of Chanaan so gaue hee remission of sinnes to the adulteresse so did hee saue the theefe without any patrone without any mediatour Thus saith Saint Chrysostome Out of whose wordes I note first that hee greatly commendeth those who will immediately call vpon God and neither seeke to Peter nor to Paule nor to anie mediatour but Christ Iesus I note secondly that hee greatly reprooueth all such as are afraid to call vpon God by reason of their sins teâ—lâ—â—g theÌ„ that a penitent heart is the chief patron before God Thirdly that Christ Iesus tooke our nature vpon him for this end that sinners may boldly call vpon him I note fourthly that God wil sooner heare our selues theÌ„ other for vs. I note fiftly that wheÌ„ we cal vpon god immediatly we confirm our christian libertie I say secondly that the masse which goeth abroad vnder the name of S. Chrysostome is a meere counterfeit for first there be diuers copies and diuerse translations whereof neuer one agreeth with another Againe if S. Chrysostome had written any such masse he should be contrarie to himselfe in sundrie places of his works Thirdly because if S. Iames S. Basil S. Chrysostome shoulde euerie one of them haue made a masse as popish printed bookes tel vs it must needes follow which the papists will not wel like of that the bishop of Rome hadde in those dayes smal authoritie For now a dayes nothing may be done without the popes consent but then bishops made masses at their pleasure and the pope made none at all Fourthly because in this supposed S. Chrysost. masse there is often repeated this blasphemous prayer Saue vs by the prayers of thy saints Fiftly because prayer is there made for pope Nicholas and for the Empereur Alexius who both liued long after S. Chrysostomes death the one 500. yeares the other 800. yeares I say thirdly that the other places of S. Chrysostom are euen like to his masse and whosoeuer thinketh otherwise must say that he is contrarie to himselfe as is alreadie proued CHAP. VIII Of Popish Pilgrimage GOds people of late yeres haue beene wonderfully seduced and that by the sinister and false perswasion of the papists who taught them to merite their saluation by gadding on pilgrimage to visit stocks stones and dead mens bones The whole summe whereof for perspicuitie sake I shall reduce to certaine briefe conclusions The first conclusion The common people about the yeare of our Lord 420. were so addicted to sundry kinds of superstition partly by the instinct of Satan partly by the negligence of some Bishops and partly by the vndiscreet doctrine of othersome that S. Austen was at his wits end not knowing which way to turne him or what to do because he vtterly condemned many things in his heart which he durst not freely reprooue speake against This conclusion will seeme strange to many a one but S. Austen doth himselfe deliuer it to vs whose expresse words are these Quod autem instituitur praeter consuetudinem vt quasi obseruatto sacramenti sit approbare non possum etiamsi multa huiusmodi propter nonnullarum vel sanctarum vel turbulentarum personarum scandala vitanda liberius improbare non audeo Sed hoc nimis doleo quòd multa quae in diuinis libris saluberrima praecepta sunt minus curantur tam multis praesumptionibus sic plena sunt omnia vt grauius corripiatur qui per octauas suas terram nudo pede tetigerit quam qui mentem vinolentia sepelierit Omnia itaque talia quae neque sanctarum scripturarum authoritatibus contineÌ„tur nec in concilijs episcoporum statuta inueniuntur nec consuetudine vniuersae ecclesiae roborata sunt sed diuersorum locorum diuersis moribus innumerabiliter variantur ita vt vix aut omnino nunquam inueniri possint causae quas in eis instituendis homines secuti sunt vbi facultas tribuitur sine vlla dubitatione resecanda existimo Quamuis enim neque hoc inueniri possit quomodo contra fidem fint ipsam tamen religionem quam paucissimis manifestissimis celebrationum sacramentis misericordia dei esse liberam voluit seruilibus oneribus premunt vt tolerabilior sit conditio Iudaeorum qui etiamsi tempus libertatis non agnouerint legalibus tamen sarcinis non humanis praesumptionibus subijciuntur I can not approue that which beside custome is ordeyned to be obserued as an holy thing albeit
amongst the holy popes of Rome This was done in the yeare 900. Pope Sergius the 3. caused Formosus who now had bin dead almost ten yeares to be taken out of his tombe to be set in a chaire with pontifical attire vpon his backe that done he commāded his head to be cut off to be cast into Tyber And what offence trow ye had this Formosus done doubtlesse because Formosus had kept him from the Popedom This was done in the yeare of our Lord 907. Iohn the 10. the sonne of Sergius the third sometime bishop of Rauennas came to the popedome by violent meanes and for that respect the people shortly after deposed him Ann. 917. Pope Iohn the 12. was made pope by violent means for his father Albericus being a man of great power might enforced the nobles to take an oth that after the death of pope Agapitus they would promote his son Octauianus to the popedome Which othe was accomplished and he was named Iohn He was a great hunter and a man of licentious life He kept women openly to the notorious scandall of the church Insomuch that some of the cardinals wrote to Otto king of the Saxons to come and besiege Rome Which the pope perceiuing commāded that Cardinals nose to be cut off that gaue the counsell and his hand that wrote the letters This pope being often admonished by the Emperor and clergie and neuer giuing any signe of amendement was deposed in the presence of the Emperor and pope Leo chosen in his stead in the yere of our Lord 968. The Romains chose another pope in the time of this Leo who named himselfe Benedictus the fift for which cause when the Emperour Otto besieged Rome Benedictus was deliuered to him whom hee banished and restored Leo to the popedome This Benedictus died in Saxony the place of his exile and was buried in Hamburge But Pope Iohn delighted still with adulterie died without repentance sodainely Pope Iohn the 13. was apprehended by Peter the Prefect of the city imprisoned in Pont-Angelo and after that driuen into exile into Campania 10. monethes and eighteene dayes being expired he returned to Rome by the assistance of the emperour and auenged himself of his persecuters wherof he slew some hanged other some and banished the rest into the confines of Saxonie in the yeare of our Lord 970. Pope Benedictus the sixt after he had been pope one yere 6. monthes was strangled with wormwood in Pont-angelo in the yere of our Lord 978. Pope Bonifacius the 7. was made pope by the Romanes after they had thratled Benedictus the sixt Who afterward not able to tarry in the citie robbed S. Peters church of al the treasure in it and fled to Constantinople At length he returned to Rome with a great summe of money and when hee coulde not preuaile he pluckt out a Cardinal-deacons eies in the yeare of our Lord 980. And here note by the way that some Cardinals are deacons some priestes some bishops neuerthelesse he that is but a deacon is of greater authoritie then any bishop or archbishop whosoeuer in the popish sect Pope Syluester the second was first a monke a Frenchman borne Gilbertus by name He promised homage to the deuill so long as he did accomplish his desires Who being very ambitious did so often expresse his desire to the deuill as he made homage vnto him He was first made archbishop of Rhemes then at Rauennas at the last pope of Rome For the diuel knowing his ambitious minde brought him to honour by degrees Being made pope hee must needes know of the diuell howe long he should liue in his pontificall glory The diuell answered him so long as he did not say masse in Hierusalem The pope receiuing that answere was verie ioyfull within himself hoping to be so farre from dying as he was farre in mind from going to say masse in Hierusalem beyond the sea It chaunced that in Lent the pope said masse in the church Sanctae crucis which they call in Hierusalem my self know the place It seemeth that the pope infatuated with pride and honour had quite forgot the name While he was at masse O holy sacrifice he heard a great noise of diuels and so both remembred the place and his death to be at hand Wherefore he wept although before most wicked disclosing his offence to all the companie and nothing doubting of Gods mercie Withal he commanded to cut away from his bodie all the members with which he had done sacrifice to the diuell He was buried in Lateran church in the yeare of our Lord 1007. Pope Benedictus the 8. was seene after his death as it were corporally riding vpon a blacke horse The bishop that saw him spake thus vnto him Art not thou pope Benedict whom wee know to be lately dead I am saith hee that vnfortunate Benedict But how is it with thee father saith the bishop I am now in great torment saith the pope and therefore woulde I haue some money to be giuen to the poore because all that I gaue the poore aforetime was gotten by robbery and extortion This was done in the yeare of our Lord 1032. Pope Benedictus the 9. was depriued of his popedome one Syluester placed in his roome This Syluester was deposed and Benedictus recouered the popedome againe Yet this Benedict was cast out again and another put in his place Which other was so ignorant that he could not say masse but as one did instruct him For which cause he was put out and another placed in his roome in the yeare of our Lord 1042. Pope Clemens the second came to his popedome by violent meanes in the yeare of our Lord 1058. Pope Damasus the second inuaded the popedome and had a sodaine death in the yeare of our Lord 1060. About the yeare of our Lord 1072. one Mathildis a moste mightie and rich countesse gaue all her landes goods and possessions to S. Peter which is by interpretatiō to the pope and it is this day called S. Peters patrimonie Such oblations as these made the pope so mightie as he is Pope Anastasius the 4. made a new pallace in Sancta Maria rotunda and gaue to the Lateran church a chalice of curious works abbut the weight of twentie markes in the yeare 1162. Thus popes wickednesse mischiefe and tyrannie I finde euery where but that any one pope since Bonifacius claimed the primacie which is more then 900. yeares since made any one sermon in all his life I cannot reade I might here speake of the vanitie of Romish cardinals as that one cardinall bestoweth yerely 4000. crownes for the keeping and vpbolding of his most curious garden at Tyuola It is foureteene English miles from Rome my selfe haue seene the same Free accesse is granted to all sortes of people such is his glory to
vnderstand by the rocke Peters faith and the confession which he made Panormitan and Syluester both being great papists are of the same opinion The tenth replie Christ prayed for Peter that his faith should neuer faile therefore the Pope cannot erre The answere I say first that the Popes faith both may faile and hath failed de facto as I haue proued at large in my booke of Motiues I say secondly that the insuffiencie of this consequent is vnfolded in many places of this chapter I say thirdly that as Christ prayed for Peter so did he also for the rest of the Apostles for the whole church And this I do not barely say but I wil proue it by the verdicte of the holy fathers as also of your own doctors first by Christ Iesus his own declaratiō Concerning your Pope all wise men in the world worthily deride you papists for your vaine ridiculous and fabulous conceits of his faith For first the truth enforceth you to grant as I haue proued in my Motiues that your Pope may holde false opinions in matters of faith either sitting in his chaire or walking in his garden or looking about him in his Bel-vidêre or riding on his white palfrey or lying in his bed waking or at the table eating or while he giueth pardons and Iubilees Secondly that hee may vtter the same errour and false faith secretly to his friends Thirdly that he may publish the same in his Extrauagants Epistles and printed bookes Which 3. grants sufficiently ouerthrow your popes supposed priuilege if nothing else could be said against the same Concerning Peters faith it is certaine that Christ prayed as well for al the elect as for Peter and directed his words not to Peter as to one priuat man but as to one representing the whole church and consequently whatsoeuer Christ said or did touching Peters faith must perforce bee vnderstoode of the faith of the whole church which as is proued shall neuer faile indeede This being once made good your mightie obiection wherin ye glorie much wil bee of no force at all My first reason is contained in Christs owne words which are these I pray not for the worlde but for them which thou hast giuen mee for they are thine In which words it is cleare that Christ praieth onely for Peter but for al his disciples as wel as for him and he sheweth the equitie of his petition by sundrie reasons First because hee prayeth for Gods friends Secondly because he prayeth for Gods elect Thirdly because of the vnspeakeable vnion betweene his father and himselfe Fourthly because he is glorified in them so is his father also Fiftly because they are enuironed with many tentations of this wicked world Againe Christ saith I pray not for these only but for them also that shall beleeue in me through their word In which words his former praier which seemed to be made for his disciples only is nowe extended to all the faithfull vntil the worlds ende a sentence doubtlesse replenished with all solace towardes vs and the whole Church of God as which is the onely foundation of our saluation to witte that Christ did no lesse pray for vs then he did for his owne apostles And this reason is confirmed in an other place where Christ promiseth to be among those that are gathered in his name though they be but two in number Which words as our Iesuite Bellarmine doth grant are meant aswel of the Laicall as Ecclesiasticall sort My second reason is grounded vpon the interpretation of the ancient fathers S. Austen hath these expresse words Et Petro dicit Ecce Satanas expostulauit vt vos ventilet sicut triticū ego autem rogaui pro te vt non deficiat fides tua tu tandem conuersus confirma fratres tuos Quid ambigitur pro Petro rogabat pro Iacobo Ioanne non rogabat vt caeteros taceam manifestum est in Petro omnes contineri quia in alio loco dicit ego pro his rogo quos mihi dedisti pater volo vt vbi ego sum ipsi sint mecum And he saith to Peter Behold sathan hath desired to winnow you as wheat but I haue prayed for thee that thy faith faile not therefore thou once conuerted confirme thy brethren What doubt is there Did hee pray for Peter and did he not also pray for Iames and Iohn to say nothing of the rest It is plaine that in Peter all the rest are meant because hee saith in an other place I pray for these O Father which thou hast giuen mee and desire that they may be with mee where I am Origen who liued manie yeeres afore saint Austen affirmeth in a large discourse vpon saint Matthew that all things spoken of Peter touching the church and the keyes are to be vnderstoode of all the rest And the collection of Origen is euident euen by natural reason For if Christ prayed not as well for the rest as for Peter of small credite were a great part of the holy scripture A reason doubtlesse insoluble for all papists in the worlde For if they coulde faile in their faith they could also faile in their writing and yet that they could not so faile was by vertue of Christs prayer My third reason is the flatte opinion and constant doctrine of great learned papists Panormitanus was their skilful Canonist their religious abbot and their renowmed archbishop and consequently his authority must needs gall and confound them all his wordes are these Et pro hac tantùm Christus in euangelio orauit ad patrem ego rogaui prote And for this he meaneth the vniuersall church Christ onely prayed to his father in the gospel when he saide I haue prayed for thee that thy faith faile not Behold here gentle Reader and yeelde thine indifferent censure When Christ saith the great papist Panorm prayed that Peters faith should not faile hee prayed for the faith of the vniuersall church whose faith shal neuer faile indeede And the said Panormitan prooueth his opinion directly by many texts of the popes Canon law de Elect. cap. significasti Alphonsus à Castro a religious popish Carthusian hath these wordes Non dubitamus an haereticum esse papam esse coire in vnum possint infra Non enim credo aliquem esse adeo impudentem papae assentatorem vt ei tribuere hoc velit vt nec errare nec in interpretatione sacrarum literarum hallucinari possit Wee doubt not whether one man may be a pope and an heretike both together For I beleeue there is none so shamelesse a flatterer of the Pope that will ascribe this vnto him that he can neither erre nor be deceiued in the exposition of the scriptures The eleuenth reply All Christs sheepe are committed to Peter and consequently to the pope Ergo The answer I say first that the bishop of Rome is not saint
Peters sucâ—essor and I haue already prooued it effectually I say secondly that all Christs sheepe were committed to all the apostles in like manner For Christ gaue all his apostles charge and authoritie to go into all the worlde and to teach all nations Which answer saint Austen sheweth excellently in the person of saint Peter to be accomplished his owne words are these Ecclesiae catholicae personam sustinet Petrus cùm ei dicitur ad omnes dicitur amas me pasce oues meas Peter representeth the person of the church catholique and when it is said to him it is said to all Louest thou me Feede my sheepe Loe the popish bulwarke is battered downe CHAP. III. Of the marriage of priests and ministers of the church The first Proposition AL Ministers which are not papists nor subiect to the lawes and rules of Poperie may lawfully marry euen by the doctrine of the Church of Rome albeit the vulgar sorte of Papists most bitterly exclaime against the same I proue it because all such ministers are meere lay men by the iudgement of the church of Rome which church for all that onely debarreth persons ecclesiasticall from the freedome of honourable wedlocke This probation is so euident as no learned papist can or will denie the same Peruse the end of the seauenth proposition following and it will satisfie thee in all respects The second Proposition Marriage was lawfull for all priests and other ministers of the church during all the time of the olde Testament This proposition is cleere to all such as diligently reuolue the holie Bibles neither doe I know any learned papist that by worde or writing denyeth the same For the holie prophet Ieremie was the son of Helkiah who was one of the priests that were at Anathoth Hophni and Phinehas were the sonnes of Heli the priest Sephora was the daughter of Iethro the priest of Midian and Saint Iohn Baptist was the sonne of Zacharias the priest to whome the angell of God was sent to bring him glad tidings The tidings were these that Elizabeth his wife should beare him a sonne albeit she was barren and well stricken in age And he receiued the message while he was occupied in prayer and in burning of incense at the right side of the alâ—are Whereby it clearely appeareth how acceptable the marriage of priests was then in Gods sight For first Saint Iohn was a very holie man and the precursor of our Sauiour Christ. Secondly Zacharias and Elizabeth his wife were both iust and walked in Gods commaundements without reproofe Thirdly the angell of God was sent to Zacharias to tell him that his wife should conceiue and beare him a sonne Fourthly this message was brought him euen then when he executed his priestly function All which circumstances well obserued do proue vndoubtedly that the marriages of priests are honourable in Gods sight The third Proposition Marriage is lawfull for priests and other ministers of the church euen now in the time of the new testament Where by the word priests I vnderstand all such as are admitted to preach Gods worde and to administer the holy sacraments This proposition may be prooued by many waightie and important reasons First because no text in the new Testament can be alleadged which debarreth the ministers thereof from the benefite of marriage graunted in the olde If any Papist will say that there is some such text in the new testament let him shew that text and wee will beleeue him In the meane season hee must pardon vs if wee giue not credite to his words Secondly because the apostle prooueth in two seuerall places that all priests may be married Where what I meane by priests is already shewed The first place is that reason which Saint Paule maketh to Timothie and is contained in these wordes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Bishop therefore must be vnreproueable the husband of one wife This text of holy scripture if it be throughly marked doeth plainely conuince that it is lawfull for a Bishop to marry Let vs therefore exactly examine the true meaning and sense thereof The Papists to maintaine their diabolicall doctrine of single life would rack this text to those wiues which bishops had before they were admitted to ecclesiasticall function but that is a forced and violent exposition contrary to the true meaning of the apostle For Saint Paule among other vertues conuenient for a Bishoppe requireth this for one that hee bee not coupled to more wiues then one at once Nneither is it possible to imagine any other true sense of this present text For first it is not of necessitie that a bishop haue a wife and yet doth the Apostle say that hee must be the husband of one wife For both they and wee agree in this that one may be a lawfull bishop and yet liue vnmarried Againe the apostle speaketh in the present tence must be the wife and not must haue been the wife so that the glosse of the papistes must needes be false who expound the wordes of the time already past Thirdly the Apostles wordes must needes be verified of mariage in some sense But first it cannot be meant of mariage already past because the verbe is of the time present Again it cannot be meant of the necessitie of marriage because a Bishop may lawfully liue vnmarried Therefore thirdly this must needes be the true meaning thereof to wit that a bishop may marry if he list but yet not haue many wiues at one and the same time as the Iewes and the Gentiles had And to this exposition doe accord not only S. Chrysostome and Theophilact but also their owne deere Cardinall Caietane S. Chrysostome hath these expresse wordes Non hoc veluti sanciens dicit quasi non liceat absque vxore episcopum fieri sed eius rei modum constituens Iudaeis quippe licitum erat etiam secundo matrimonio iungi duas itidem simul habere vxores honorabiles enim nuptiae He saith not this meaning to establish a law as though none could be a bishop who hath not a wife but his purpose is to appoint a measure in that behalfe For the Iewes might not only be twise married but also haue two wiues at once For marriage is an honourable thing The apostle therefore speaketh against Polygamie Yea S. Hierome confesseth that sundry writers expound this place against the Polygamie of the Iewes The same S. Chrysostome in another place hath these golden words Obstruere prorsus intendit haereticorum ora qui nuptias damnant ostendens eam rem culpâ carere imo ita esse pretiosam vt cum ipsa etiam possit quispiam ad sanctum episcopatus solium sâ—buehi The Apostle intendeth to confound the heretiques that condemne marriage declaring that it is faultlesse and a thing so pretious as a man may with it be promoted to the holy function of a bishop Thus saith S. Chrysostome whose wordes are so