which they termed Turkia And thus they continued till Zelimus the great Turke conquered Egypt and destroied the gouernment of the Mamaluchies which were christians that had denied their faith so it remaineth vntil this day vnder the Turke holding the new no religion of Mahomet as do all of the east for the greater part This kingdome or empire of the Turkes began about the yere of our Lord 1300. in the dayes of Othomannus the rich and mighty Turke for before it was of no reputation though it had some being The church of God flourished before this tyranny one ful thousand yeeres euen from the dayes of Constantine the great From this time the kingdome of Mahomet was called the empire of the Turkes THE THIRD PART of the originall of Poperie with the successiue Increments thereof and an euident confutation of the same The first Chapter containing certaine Preludes no lesse necessarie for the intelligence of the Chapters folowing then for the exact discouerie of long hidden Poperie The first Prelude POpery was not hatched al on one day moneth or yeere but crept into the church by little and little and that bicause the late bishops of Rome were not Lines Clements and Syluesters but naughtie and most wicked men For so saieth their owne deare frier and great schooleman Franciscus a Victoria Yea some of them beganne as foxes continued as wolues and ended as dogges This to bee so will witnesse with me Bartholomaeus Carranza their learned dominican doctor Yea Irenaeus who liued within 200. yeres of Christ auoucheth that before his time ignorance and negligence had brought many abuses into the Church And what may wee thinke then of abuses in our dayes Reade his wordes apud Eusebium histor lib. 5 cap. 24. The second Prelude MAny things may euidently be proued to haue beene done whereof for all that wee can yeeld no sound reason when where by whom they were done For first we know which the Papists can not denie that in the primitiue church infants receiued the holy communion yet neither we nor they can tel when where and by whom that vndiscreet custom first began was abolished it was usually practised in S. Austines time Secondly we know they know that the Lords supper in the Romish church is ministred vnder one kind contrary to Christs institution yet neither we nor they can tel when where and by whom that execrable custom first began Thirdly we know they know y t priuat masse hath bin long practised in the church of Rome yet can we neither tell when where nor by whom it first began But this we are assured of that it is repugnant to Christs institution wholy dissonant from apostolicall doctrine and vtterly condemned by all approued antiquitie Fourthly we know they know that their reformed Franciscans now commonly called Capuchens can tell right perfectly that their other dissolute Franciscans haue swarued fro their ancient order albeit they can neither tell when where nor by whom that dissolution first began but they proue it à posteriori by their ancient rules manifestly And euen so doe we proue by the holy scriptures the true touchstone of all veritie that the papists haue swarued from apostolicall doctrine albeit we could not as yet we can assigne the time place and persons when where by whom such antichristian alteration began The third Prelude THe vsual practise of papists in their commentaries bookse and glosses hath bin such so intollerable in wresting the holy scriptures as their owne deare brethren and great doctours cannot denie or conceale the same And because this may seeme strange vnto the reader their owne words shall beare me witnesse for besides this that Victoria confesseth their beggerly and vnlearned Canonists to haue wrested the scriptures in the behalfe and fauour of their Pope these are the expresse words of Polidorus Virgilius their owne professed sworne brother Non secus isti iurisconsulti aliquoties detorquent sacras literas quó volunt ac sutores sordidas solent dentibus extendere pelles These popish Legists Canonists do now and then so wrest and writhe the holy scripturs euen as coblers do gnaw with their teeth and stretch out their filthie skinnes Out of which words I note first that this Polidore was a great Papist himselfe and so his testimony must needes be forceable against the papists I note secondly that he speaketh not of the meanest and worst sort of Papists but euen of the best and of their renowmed doctors because he meaneth Hostiensis their grand famous doctor Thirdly that their mangling wresting of the holy scriptures is most intolerable that without the same they cannot possibly maintaine their wicked doctrine CHAP. II. Of the vsurped primacie in the Church of Rome About the yere 590. Iohn bishop of Constantinople sought by al means possible to haue y t primacy of al other bishops for that end termed himself vniuersal bishop This proud appellation to be called vniuersal bishop was so strange a thing in Christs church in those daies that S. Gregorie surnamed y e great the holy learned bishop of Rome stoutly withstood I. of Constātinople calling him antichrist the name antichristian And because his owne assertion plainly recited is most able to perswade the Reader I wil alleadge his words which are these Ego autem fidentèr dico quia quisquis se vniuersalem sacerdotem vocat vel vocari desiderat in elatione sua antichristum praecurrit and I speake boldly that whosoeuer either calleth himselfe vniuersall priest or desireth so to be called is for his intolerable pride becom y e precursor of antichrist that bicause in his proud conceit he preferres himself before al other This notwithstanding Bonifacius the bishop of Rome and third of that name obtained of the emperor Phocas to be called the chief of al bishops and that Rome should be the head of all Churches for so soone as Boniface had inuaded Peters seate which was about 607. yeares after Christ and had with much adoe obtained of the bloudy and cruell tyrant Phocas who rauished many vertuous matrones and murdered the good Emperour Mauritius with his wife and children that Rome shoulde bee called the head of all churches euen then euen then doubles the beast of the reuelation began to prepare the way for Antichrist This point is so euident as their owne zealous papists renowmed chronographers Sigebertus Palmerius Platina Bergomensis Polydorus and others are enforced to confesse the same And for the better satisfaction of the reader I will alledge their owne wordes Thus therfore writeth their owne learned and beloued monke Marianus Scotus Hic impetrauit à Phoca Caesare vt sedes apostolica Romanae caput esset ecclesiae quum antea Constantinopolis primum omnium se scribebat This Bonifacius obtained of Phocas the emperour that the apostolike sea of Rome should be the head of the church
taught to pardon in the Lords praier saying and pardon vs our trespasses as we pardon or forgiue them that offend against vs. I say fourthly that the renowmed popish Thomist Syluester Prierias sometime maister of their so termed sacred pallace confesseth plainely according to right and reason that popish pardons were neither knowne to vs by this place of S. Paul neither yet by any other place of the whole scripture these are his expresse words Indulgentia nobis per scripturam minimè innotuit licet inducatur illud 2. Corin. 2. si quid donaui vobis sed nec per dicta antiquorum doctorum sed modernorum Dicitur enim Gregorius indulgentiam septennem in stationibus Romae posuisse quia ecclesia hoc facit seruat credendum est ita esse quia regitur spiritu sancto The popes pardons saieth frier Syluester their surnamed absolutus theologus were neuer knowne to vs by the Scriptures although some alledge S. Paul to the Corinthians for that purpose neither were they knowne by the ancient fathers but onely by late writers For Gregorie is said to haue appointed seuen yeeres of indulgence in his stations at Rome And because the church of Rome this doth and thus obserueth we must beleeue it to be so for the church is gouerned by y e holy ghost Out of these words I note first that this frier Syluester was a man of great fame among the papists for his singular learning reputed an absolute diuine and therefore that his testimonie must needs be very authenticall among the papists I note secondly that Antoninus a learned papist who was the archbishop of Florence euen in the altitude of popedome holdeth the selfe same opinion and hath the very same wordes now recited out of Syluester I note thirdly that popish pardons can neither be proued by the scriptures nor by the ancient fathers and consequently that pope Boniface the eight of that name was the first founder thereof as is already proued For albeit Syluester seemeth here to ascribe the originall of some kind of pardoning to Gregorie yet doth he onely tel that by heare-say and besides that Gregorie either gaue no pardons in deede which is very probable or at the most he pardoned after saint Paules manner some part of seuerity inioyned by the church I note fourthly that the chiefest ground vppon which Popish pardoning is built is the bare and naked commaundement of the pope For whatsoeuer the church saith that is to say the pope that must be beleeued because forsooth the pope cannot erre but yet that he both may erre and hath alreadie erred de facto I haue prooued aboundantly in my Booke of Motiues where the gentle Reader shall finde the opinions of other popish doctors most fit for this end and purpose Shamelesse and impudent therefore are the papists when they blush not to father their Romish pardons vpon saint Paul The reply In the councell of Laterane which was almost an hundred yeeres before pope Bonifacius mention is made of pardons with good liking of the same yea S. Gregorie appointed stations and granted pardons for frequenting them The answere I say first that in processe of time when sinne increased and the people waxed slow in accomplishing ecclesiasticall satisfaction inioyned redemptions and commutations succeeded in the place thereof and canonicall discipline began to decay as their owne Burchardus writeth about the yeere of Christ 1020. I say secondly that by little and little after such redemptions commutations superstitious opinions were instilled into the minds of the vulgar people as that the fulfilling of the multe inioined by the church was necessarie for saluatioÌ„ able to satisfie the iust iudgement of God that god required much more satisfaction then was so inioyned and that for the same they must either satisfie in this life or afterward in purgatorie if they were not pardoned by the pope I say thirdly that albeit penance satisfaction or canonicall discipline vsed in the olde church and auncient councels which was nothing else but a ciuill multe imposed to publike offenders not to satisfie Gods iudgement but to bridle ill life and to keepe comely order in the church was by little and little changed into superstitious popish satisfaction yet had not that execrable doctrine gotten place in the church in the time of the Lateran councel I proue it because that councel maketh mention onely de poenitentiis iniunctis of penance inioyned which was holden Anno Dom. 2215. I say fourthly that the bishoppe of Rome now called Pope 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 might haue released or pardoned in his owne churches and iurisdiction as Cornelius and other good bishoppes did such ligaments mults or canonicall corrections as he had inioyned to publike offenders and perhappes Gregorie the Great granted some such pardons indeede but that hee gaue pardons for sinne and to satisfie Gods iustice as Popes this day doe it can neuer be proued out of his works The fourth obiection The blessed virgin Marie holy Iob and manie others haue suffered much more then was needefull for their owne sinnes And saint Paul saith of himselfe that he supplied the wants of Christs passion for his church which super abundant satisfactions of S. Paul and others bicause they were not determined by themselues to this or that particular person it pertaineth to the supreme pastour the popes holines to make application thereof as he seeth cause Which application is termed pardoning for that when the pope applieth twentie degrees of the satisfaction of Christ or of S. Paul or some other saint to one of his nunnes monkes or iesuites then so many degrees of satisfaction are pardoned to such a nunne monke or iesuite which the saide nunne monke or iesuite should otherwise haue done either in this life or else in purgatorie The answer I say first that no saint did or can suffer so much as is sufficient for his sinnes And I prooue it euidently because the best learned papists graunt freely and truely that euery mortall sin hath in it infinite deformitie as which is an auersion from God of infinite maiestie and consequently that God requireth infinite satisfaction for the same yet so it is that pure man is vncapable of euery infinit action for otherwise he should be an other God and consequently mans actions of which no one among all can be infinite can not yeeld condigne compensation for one only mortall sin and yet is euery sin mortall indeed as I haue prooued in my Motiues euen by popish doctrine Pervse the eight article of Dissention in the second Booke of the said Motiues and thou shalt see euidently that not only Gerson Durand Baius Roffensis and Almayn who al were renowmed papists but euen the common schooles of late dayes doe holde the same opinion I say secondly that God hath alreadie rewarded euerie saint in heauen as he will also in time rewarde euerie saint nowe on earth fâ—r aboue their deserts Which I prooue
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
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
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
altaria in quibus sacrificemus martyribus sed vni Deo martyrum nostro sacrificium immolamus ad quod sacrificium sicut homines Dei qui mundum in eius confessione vicerunt suo loco ordine nominantur non tamen à sacerdote qui sacrificat inuocantur We build not churches to our Martirs as to gods but we make memories as to dead men whose soules liue with God neither doe we reare vp altars there in which we may offer sacrifice of laud to the martyres but we offer sacrifice of thanksgiuing to one God the God of martyres and ours at which sacrifice they are named in their place and order as the men of God that haue ouercome the world in their confession neuerthelesse they are not inuocated or prayed vnto by the priest that offereth the sacrifice Of honour and reuerence due to Saints Eusebius Caesariensis maketh sufficient relation in these words Neque ChristuÌ„ aliquando possumus derelinquere qui mortem pro totius mundi salute sustinuit neque alium quenquam colere quoniam verum Deum qui solus colendus sit nouerimus martyres vero tanquam discipulos domini dâ—ligamus veneremur quasi integrè fidem magistro seruantes domino quorum nos quoque in fide perseuerantia charitatis optamus esse participes We can neither forsake Christ at any time who suffred death for y e saluatioÌ„ of the whole world neither can we worship any other but him because wee knowe him to be the tru God him that only is to be worshipped yet let vs loue and honor martires as the disciples of our Lord as those that keep their faith vndefiled to their master lord with whom also our selues desire to be partakers in faith and perseuerance of charitie What need more Christ himselfe saith Thou shalt worship the Lord thy God him onely shalt thou serue And saint Iohn was forbidden to worship the angell The first obiection God honoureth his saints and reputeth them for his deare friends Ergo it is our duetie also to honour them The answer We honour them with that honor which God hath appointed we acknowledge their faith their humilitie their patience their constancie and all their gratious gifts and wee desire to imitate the same and this is al the honor that saint Austen wil affoord them as you haue heard The second obiection The saints in heauen pray for vs and therefore it is meete that we inuocate and call vpon them For the angell saide O Lord of hostes how long wilt thou be vnmercifull to Ierusalem and to the cities of Iudah with whom thou hast bin displeased now these threescore and ten yeeres Baruch witnesseth that the dead pray for vs when he saith O Lord almightie heare now the prayer of the dead Israelites and of their children which haue sinned before thee Iudas Machabeus had a vision in which he saw Onias holding vp his handes toward heauen and praying for the whole people of the Iewes And saint Iohn saw 24. Elders fall downe before the lambe hauing euery one of them harpes and golden vialles full of odours which are the prayers of saints The answere I say first that although we grant both angels and saints in heauen to pray for the liuing on earth as they doe indeede in some cases for some respects yet doth it not follow that wee must inuocate and pray to them as shortly shall bee proued I say secondly that there is not the same reason in the saints and angels for the charge and defence of the church in this life is committed vnto the angels Besides this the angell in Zacharie praieth onely for the particular calamities of Iuda which were apparant aswell to men as to angels I say thirdly that Baruch speaketh of the prayers of the Israelites that were yet liuing but as dead for their manifold sins I say fourthly that the booke of Machabees is not canonical as I haue proued in my Motiues at large I adde that albeit Onâ—as prayed for the liuing yet must not the liuing inuocate or call vpon him as is alreadie said I say fiftly that the 24. Elders wherof S. Iohn speaketh do represent the church militant heere on earth and consequently the prayers there mentioned are of the liuing on earth not of the Saints raigning in heauen which interpretation must needes be sound and authenticall because the holy ghost doth confirme the same in the tenth verse following For among other thanks to God one is this that he hath made the elders to raigne on earth S. Irenaeus agreeth hereunto neither is any ancient approued writer of the contrarie opinion The third obiection Yee bewray your ignorance not knowing the difference betwene Latria and Dulia and so wrest the scriptures against the lawful worshipping of saints for the worship prohibited in the gospel and in the Reuelation is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that worship which is proper to God alone The answere I say first that though Saint Augustine made difference betweene Latria and Dulia in ecclesiasticall signification which was the cause of great superstition afterwarde in the Romish church yet did hee ascribe and giue all religious worship to God alone no other then ciuil worship to any creature whatsoeuer Which thing I haue proued out of Saint Austen already and shall more at large hereafter I say secondly that though saint Austen say that Latria is alway or almost alway taken in the scripture for diuine worship yet doeth Lodouicus Viues a learned papist oppose himselfe against saint Austen therein alledging sundry texts of the olde testament for his probation Yet the same Viues addeth that he is coÌ„tent with the distinctioÌ„s inuented by the popish schoole men so they will likewise allow him and others to vse wordes in their proper and natiue significations But heere I can not omit the taunt which hee by the way giueth to his scholasticall masters these are his wordes Obiter tamen admonebo eos duliam latriam penultimam habere longam ne breuem faciant sed has leges ipsi conteÌ„nere se dicunt quia nesciunt Yet must I saith he admonish them by the way that Latria and Dulia haue the last syllable saue one long lest they make it short But they say they care not for these rules because they know not what they meane Which checke doubtlesse were a bloodie word if any but a papist had giuen the same I say thirdly that Valla Suidas and Zenophon all three very skilfull in the greeke tongue affirme Latria and Dulia to haue one and the selfe same signification and that Latria is taken for that common seruice which one creature doth to another Thus writeth Zenophon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But I O Cyrus would redeeme euen with my life that she should not serue Suidas also affirmes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Latria is seruice for hire I say fourthly that if this
cannot erre neither all generally nor one finally 207 Emperours of Rome 86 Errour may be in the church 206 Errours how they come 342 The Eucharist giuen to infants 186 The Eucharist expounded by Chrysostome 461 The Eucharist is not Christs body 467 The Eucharist vnder one kindâ— 402 The Eucharist broken 484 Eutiches and his heresie 181 F Abrahams Faith did iustifie him 383 Sole Faith iustifieth 370 Faith can not be without good woorkes 399 The first Faith broken how vnderstoode 241 A true Fast 72 Fasting and choice of meates 60 The Fathers doe erre very often 342 Festiuall dayes 116 Fidelitie allegeance condemned by the pope 528 Free-will how it remaineth 358 G Grace that iustifieth is not inherent 370 The Grace of the Manicheâ—s 176 Saint Paul iustified by Grace yet a sinner stil 374 Grace infused may stand with sinne 350 The virgin Mary abounded with Grace yet not freâ— from sinne 28â— The Greekes and their supputation 8â— Gryphus at strife with his vncle 123 The Gouernement of the Iewes 135 H The Heresie of Arrius 178 Of Nestorius 180 Of Macedonius 181 Of Eutiches ibidem Of Mahomet 182 The Historie of Nectarius 509 Of Spiridion 64 Hierusalem besieged 153 Destroyed 25 Holy dayes and Sabbaths 116 I Iesuites are humble 144 Dissemblers 145 Images 139 Indulgences 270 Inuocation of Saints 319 Ioseph and his acts 57 Iosue 58 Of the Israelites but seuentie persons went into Egypt 53 Israelites 400. yeeres in Egypt 54 Iustice inherent 383 Iustice of the regenerate vnperfit 351 Iustification by faith 370 Iustification formall in Christ ibid. Iustification by workes 383 and 384 Iulianus Apostata 175 K Kings of the Assyrians 74 Of Egypt 128 Of the Iewes 135 Of Israel 20 24 Of Iuda 24 Of Macedonia 116 Of the Medes 76 Of the Persians 94 Of the Romanes 83 Of Syria 123 Kings are supreame gouernors in causes ecclesiasticall 34 and 426 Kings that afflicted the Iewes 147 Kissing the altar 483 The pax 482 The patine 483 The Popes feete 487 L The Law impossible after Adam 350 c. The Law fulfilled by faith 370 Euery transgression of the Law a mortal sin 381 What time the Law was giuen 56 The Lie in the midwiues 55 The Librarie of king Ptolomie 132 M Macedonius â—81 The Maniches 176 Marriage of Priests prohibited onely by mans lawe 216 Gratian alloweth priests marriage 231 The Nicene councell alloweth priests marriage 233 The Masse how it is called a sacrifice 428 The canon of the popish Masse 480 Masse in one kinde contrary to Christs institution and antiquitie 402 Popish Masse iniurious to Christs passion 417 Popish Masse is not a propitiatorie sacrifice 432.433 c. Popish Masse a clowted beggars cloake 476 Priuate Masse is diabolical 414 c. Masse ought to be saide in the vulgar tongue 476 Melchisedech what he offered 422 c. No Merit in mans worke 372 c. The Merit which the fathers ascribe to good workes 394 c. The Meritorious cause of iustification 345 The popish Miter 486 A Monarchie contained not all power in it 129 The Monarchie of the Assyrians 74 Of the Greekes 121 Of the Persians 92 Of the Romanes 149 Moses and his actes 55 N The seuerall Names of the ten tribes 43 Nectarius abolished confession 510 Nestorius 180 Nero and his wicked actes 150 Noah his floud 27 Nouatus the cause and beginning of popish confession 512 Nunnes may lawfully marry euen after vowes 235 O Olympias 116 The Olympiads 81 The Originall of confession 509 c. Of kissing the Popes feete 487 Of pardons 270 Of pilgrimage 341 c. Of popish masse 480 Of changing Popes names 486 The Originall of praying for the dead 296 Of praying to Saints 311 Of praying on beades 487 Of popish primacie 187 Of purgatorie 296 Of single life 224 Of transubstantiation 436 P Pardons 270 Pax vsed in poperie 481 Phocas author of primacie 188 Pilgrimage 341 c. Popes and their wicked dealing 529 Of kissing the Popes feete 487 Changing the Popes name 486 Praying to Saints 311 For the dead 296 In the vulgar tongue 476 Vpon beads 487 Primaâ—â—â— 187 Priuate masse 414 Purgatorie 296 Ptolomaeus his librarie 232 R Reliques of Saints not to be adored 349 Remus how slaine 82 The Romish church hath erred 203 c. The church of Rome holdeth many things whereof it can yeelde no reason 186 The church of Rome vseth to wrest the scripture ib. Rome how it had the name 82 Rome when builded ibidem S The alteration of the Sabbath 108 c. The Sacrifice of the masse 428 The Saracens 182 A Scribe what it signifieth 133 The Scripture must try euery trueth 342 The Sects of Romish religion and when they began 530 The Septuagints and their celles 131 Succession of kings See Kings Succession in the Romish church 194 c. Supremacie of the Romish church 187 T The Temple when it was built 2â— Transubstantiation when it began 436 The destruction of Troy 81 All Trueth to be tried by the scripture 342 V No sinne Veniall of it owne nature 381 Vestments and their colour 490 The Virgin Mary a sinner 287 Virgins may marry after their vowes 235 The Visible church clogged with superstitions See Church Vowes cannot dissolue lawful marriage 253 c. Vowes vnlawfull 265 W The Wearing of a Cardinalles hat 488 The seuentie Weekes in Daniel are declared 101 The scripture must Witnes trueth 342 A Woman pope of Rome 191 A Woman clad in mans apparell 74 Good Workes cannot iustifie before God 383 c Good Workes do not merit 392 Widowes damned for breaking their first faith 241 FINIS Among other faults escaped in the Printing these especially are thus to be corrected Pag. 2. for Cabatist reade Cabalist Pag. 13. for 432 443 Pag. 19 for 428 443 Ibidem for 4082 4097 Pag 21. The first two lines as part of the sentence afore-going Pag. 37. for Achab Achaz Ibidem for eight seuenth Pag. 74. for hadle handle Pa. 75. for Tantanes Tautanes Ibid. for Tantens Tantens Pag. 1â—â— deest made with other literall faultes which the ingenious Reader may easily espie and amend Act. 9.1 2. Act 9.4 1 Cor. 15.9 1. Cor. 2.8 1. Tim. 1.13 Gal. â— 10 Genes 2. vers The state of 〈◊〉 in his creation The vertue of the tree of life â—ugust de ciuit 〈◊〉 3 cap. 20. â—enes 2.16 â—enes 3.19 â—enes 1. â—9 â—enes 9.3 Aug. de ciuit libr. 22. cap. 30. The difficultie consisteth not in the ages but in the supputatâ—â—on of the yeareâ— Exceeding greâ—â— varietie of opinâ—â—ons 〈◊〉 first age second age August quaest sup Gen. q. 25. Mal. 1. verse 2 3. â— Par 4. v 1. Actes 7. verse â— The third age â—ee the Fift Sectiâ—n of the eight â—hapter where â—his is handled more at large This point must be well noted See Athanasius in synopsi Anno mundâ— 3088 4. Reg. 25. Ier. 52. Iosephus his â—â—â—putation 〈◊〉 be allowed 〈◊〉 from the 〈◊〉 to the 〈◊〉 be 〈◊〉 443. yeares 〈◊〉