with all popish recusants neuer to pay their debts to loyall christian subiects This assertion because it is strange to good christian eares cannot but bee obscure and hardly vnderstood for explication sake wee must note two principles of lately coyned romish religion First that our most gratious soueraigne Queene Elizabeth and al her faithfull subiects are flatte heretiques Secondly that all her maiesties dominions with all the landes and goods of her loyall obedient and christian subiects are the Popes due vnto him from the first day of the profession of their loyall obeysance and of the true ancient christian romain catholike and apostolike faith That these be their principles their best writers doe testifie their Iesuite Bellarminus their Canonists Nauarrus and Couarrunias their Diuines Syluester and Medina their religious friers Fumus and Alphonsus with many others Vppon these rotten principles of their newe no religion they grounde their most execrable dispensation to witte that it is lawfull for all popish recusants by reason of such dispensations to withholde what landes and goods soeuer from all such as wil not yeelde themselues captiues to the brutish bondage of poperie Hereof it commeth first that so many this daie make conscience to bee absent from diuine seruice in the church who haue no conscience at all to pay their debts Hereuppon it commeth secondlie that manie repute it deadlie sinne once to heare a godlie sermon who thinke it no sinne at all to owe great summes of money and neuer to pay the same Heereuppon it commeth thirdlie that sundrie recusants haue so intayled their landes and so fraudulently away their goods and that of late yeares as no law enforceth them to pay their debts to their poore creditors Hereupon it commeth fourthly that her maiesty is defrauded her faithfull subiects impouerished the Popes vassals enriched the lawes of the realme contemned and domestical rebellion fostered It therefore behooueth good Magistrates to haue speciall regarde hereof Good lawes are established but slowly in many places executed God of his mercie either conuert dissembling hypocrites soundly or else for the common good of his church confound them euerlastingly for a greater and more pestilent plague cannot come vnto the Church then to haue such magistrates as pretend publiquely to fauour it and yet are secret enemies to the same qui potest capere capiat this kind of popish pardoning my selfe though then a papist could neuer brooke but so soone as I vnderstood it did sharplie impugne the same The mediate externall sabboth is that which God appointeth mediately by his church in the new Testament to wit the sunday which is our christian sabboth And here obserue that when I say by the church I specially vnderstand the supreme gouernour of the Church much lesse doe I exclude the same which obseruation shall be made manifest before the end of my discourse And because no veritie doth clearely appeare vntill the difficulties and doubts be plainely vnfolded I will propound in order the greatest obiections that can be made against the same framing briefe pithie and euident solutions thereunto The first obiection The Sabbatharies contend with tothe and naile that christians are no lesse bound this day to keepe the legall sabboth then were the Israelites in time of Moses law and they proue it because God blessed the seuenth day and sanctified it which sanctification was nothing else but a commaundement to keep it holy as appeareth by the declaration made by Moses Againe bicause this sanctification was forthwith after the creation and therefore as all nations are bound to make a memoriall of the creation as well as the Israelites so must all nations as well as the Israelites keepe holy the seauenth day that is the day of rest after the creation which is our saturday and vpon which day the Iewes still keepe their sabboth The answere I say first that there is no precept in the olde or new Testament by which either the Gentiles then or christians now are bound to keepe the legall sabboth I say secondly that albeit it could be proued that the fathers before the law had kept it yet would it not follow that wee were bound by their ensample this day to keepe the same for otherwise we shoulde be bound to offer vp bloudy sacrifices as they did both before and after the deluge The second obiection God speaking of the sabboth saide it should be a signe betweene him and the children of Israel for euer and hee added for in sixe dayes the Lorde made heauen and earth and in the seauenth day rested therefore all nations are bound to keepe the sabboth of the seauenth day The answere I say first that the word euer is not taken there simpliciter but secundum quid as the schooles tearme it that is not for eternitie or for the duration of this life but for all the time from Moses vnto Christ which was 1495. yeares I say secondly that though the sabboth be not eternall as it is ceremoniall which I shall prooue by and by yet is it eternall in the thing signified that is ceasing from sin and rest in God which shall be accomplished in heauen for euermore The third obiection The decalogue was before Moses and this day is of force for the Gentiles were bound before the promulgation of the law written in the tables of stone and we christians after the translation of the law to abstaine from blasphemie periurie theft murder whoredome couetousnesse fraudulent dealing and the like as were the Iewes in time of the law The answere I answere that whereas the law of Moses was partly iudiciall partly ceremonial and partly morall the morall part being the verie lawe of nature engrauen in mens hearts in the hour of their natiuities as it was before Moses so shall it endure to the worlds end but all ceremonies which were types and figures of the promises made in Christ Iesus were accomplished and abolished in his sacred aduent such was the circumcision giuen to Abraham the sacrifices commanded to our first fathers and the sabboth in respect of the determination vpon the seauenth day for it was not Gods will to continue shadowes after the things indeede were exhibited The fourth obiection A perpetuall cause requireth a perpetuall lawe and consequentlie since the memorie of the creation and meditation of Gods works is a perpetuall cause of the law of the seauenth day it followeth necessarily that the law of the seauenth day must still abide in force The answere I answer that the memorie of the creation is indeed a perpetuall cause of a perpetuall sabboth but not of a perpetual precise and determinate sabboth the reason hereof is euident because the memorie of our creation may be done as conueniently vpon another day as vpon the seauenth day thus my answere is confirmed because the sabboth which wee now keepe is not the seauenth day but the eight for our sunday is the first day of the weeke
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
Anno mundi 3197 32 Kings 36 Tantens Anno mundi 1948 reigned yeres Anno mundi 3197 40 Kings 36 Thineus Anno mundi 1948 reigned yeres Anno mundi 3197 30 Kings 36 Dercilus Anno mundi 1948 reigned yeres Anno mundi 3197 40 Kings 36 Eupales Anno mundi 1948 reigned yeres Anno mundi 3197 38 Kings 36 Laosthenes Anno mundi 1948 reigned yeres Anno mundi 3197 45 Kings 36 Piriciades Anno mundi 1948 reigned yeres Anno mundi 3197 30 Kings 36 Ophrateus Anno mundi 1948 reigned yeres Anno mundi 3197 20 Kings 36 Ophratanes Anno mundi 1948 reigned yeres Anno mundi 3197 50 Kings 36 Ocrazapes Anno mundi 1948 reigned yeres Anno mundi 3197 41 Kings 36 Sardanapalê° Anno mundi 1948 reigned yeres Anno mundi 3197 20 Kings 36 Sardanapalus was the last king of the Assyrians that possessed the whole monarchie he was a man of very bad behauiour and being â—â—ercome in battell by Arbaces hee burnt himselfe to death by fire This monarchie indured 1240. yeeres after Eusebius but see the fourth section following and marke it attentiuely After that Sardanapalus the vicious and effeminate monarke had burnt himselfe together with his riches Phul Belochus the president of Babylon and Arbaces ruler of the Medes diuided the monarchie betweene them Phul Belochus had Babylon and Assyria Arbaces enioyed Media and Persia. The kings that took part with Arbaces were termed the Kings of the Medes Such as followed Belochus the Kings of the Assyrians Chaldeans or Babylonians The court lay first at Niniueh after at Babylon Arbaces the Mede subdued the Assyrians and translated the Empire to the Medes From hencefoorth many alterations chanced in the monarkie After Herodotus the Assyrians held the monarchie 500. yeeres from which time now the Assyrians now the Medes now the Chaldeans had the vpper hand At the length the Medes being more mightie then the rest subdued Babylon and quietly enioyed the whole empire The kings of y e Medes Arbaces Anno mundi 3195 raigned yeres Anno mundi 3456 28 Sosarnus Anno mundi 3195 raigned yeres Anno mundi 3456 30 Medidus Anno mundi 3195 raigned yeres Anno mundi 3456 40 Cardiceas Anno mundi 3195 raigned yeres Anno mundi 3456 15 Diôcles Anno mundi 3195 raigned yeres Anno mundi 3456 54 Phaortes Anno mundi 3195 raigned yeres Anno mundi 3456 24 Cyaraxes or Cyaxares Anno mundi 3195 raigned yeres Anno mundi 3456 32 Astyages Anno mundi 3195 raigned yeres Anno mundi 3456 38 The monarkie of the Assyrians which is also called the monarkie of the Chaldeans and of the Babylonians because they sometime inioyed it though with small felicitie beganne about the age of the world 2008. and continued about 1470. yeeres at what time Darius king of the Medes with Cyrus his sonne in law wanne Babylon and killed Balthazar Dan. 5. verses 30 31. The third section of Balthazar Balthazar king of Babylon when hee was drinking wine commanded the golden vesselâ—es which his father had brough from the temple in Hierusalem to be set before him that hee his princes his wiues and his concubines might drinke therein they drunke wine and praised the gods of gold siluer brassâ— and stone But what followed al this idololatricall ioy in the very same houre there appeared fingers of a mans hand writing vpon the wall of the kings pallace so that the kings countenance changed and his thoughts troubled him The ioynts of his loynes were loosed his knees smote one against the other and he cried mightily Dan. 5. verse 2 3 5 6 7. Behold here the end of idolatrie and superstition Balthazar foorthwith after he had adored his false gods was tormented as is said the same night he was staine and Darius the Mede inioyed the kingdome verse 30 31. A wonderful example for al kings and monarkes euer to serue the liuing God and to set foorth his pure religion The fourth section of the diuersitie in computation Eusebius and some others reckon the monarchie of the Assyrians from Ninus and so it continued 1240. yeeres as is saide in the second section Yet others who seeme to followe Philo and Metasthenes beginne the monarchie in the 8. yeere of Nabuchodonosors reigne and then it indured onely seuentie yeeres for Nabuchodonosor raigned 45. yeeres Euil-merodach his sonne 30. yeres and Balthazar his sonne 3. yeres Such as will in this maner make their supputation must reckon the first monarchie to be of the Babylonians not of the Assyrians Genebrardus reckoneth the monarchie to haue continued 78. yeares that is eight yeares before the captiuitie because the first yeare of Nabuchodnosor fell in the end of the third yeare of Ioachim Dan. 1. and was the fourth of Ioachim Iere. 25. but so the veritie of the historie be granted it skilleth not much to varie the name CHAP. II. Of the kings of the Assyrians and Babilonians after the death of Sardanapalus and the diuision of the monarchie PHul Belochus was the first king of the Assyrians after the diuision of the Empire and death of Sardanapalus hee was a magnificall and fortunate Prince and Niniue was his pallace he was president of Babilon in the time of Sardanapalus after whose miserable death he enioyed halfe of the monarchie as I haue shewed in the first chapter and second section he ruled 48. yeares in all Phull Assar surnamed Tiglath was the second king of the Assyrians he was a verie bad king he destroyed Galile and led some of the tribes into captiuitie he raigned 23. yeares Salmanasar was the third king of the Assyrians hee was a tyrannicall and cruell king this Salmanasar destroyed the kingdome of Israel besieged Samaria tooke it battered it downe slew the king and led away into Media the people that remained after the slaughter for hee was ruler in that countrey and he raigned eleuen yeares Sennacherib the fourth king of the Assyrians was an arrogant wicked godlesse man he bent himself against god with sacrilegious and blasphemous speeches he sent a great host against Hierusalem but Gods Angell smote in his armie an hundred foure score and fiue thousand insomuch that he was enforced to retire and to dwell againe in Niniue For his blasphemie against god an horrible death befel vpon him for as he was in the temple worshipping his God Nisroch Adramelech and Saresar his owne sonnes smat him with the sword and they escaped when they had slaine him into the land of Armenia 4. King 18 19 chap. so was he murdered euen before the idoll whom he adored for God and by them by whom he ought by nature to haue bin defended he raigned 15. yeares That the wickednes of this Senacherib might be noted of all posterities his image was set vp in Egypt with this inscription ouer it as writeth Herodotus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is to say Whosoeuer shall behold mee with his corporall eies let him learne by my calamitie to honour
multiplier 11  475  475 The summe amounting 5225 Againe if ye diuide the 5225. dayes by 30. you shall finde 174. moneths and fiue dayes thus The number to be diuided 5225 5 daies 174 moneths The diuisor 30 To these you must adde 87. daies because the moone hath not aboue 29. daies and the halfe of one day Thirdly if ye will diuide the 174. moneths by 12. ye shal finde 14. yeeres and 6. moneths thus The number to be diuided 174 6. moneths 14 yeeres The diuisor 12 Now these 6. moneths remaining togither with the 92. dayes od houres and minutes wil suffice to make vp the 15. yeere that is wanting in the last diuision So then this supputation is consonant to the yeeres of the monarkes and to the iust record of the Olympiades of the Greekes which by vniforme consent of all learned writers are most certaine as also answerable to euery thing in Daniel which no other supputation is able by any possibilitie to affoord For it is without all controuersie that the weekes of Daniel were ended in the 4. yeere of Tiberius Cesar at which time Christ was crucified from which yeere vntill the fourth yere of the 83. Olympiade which was the twentieth yeere of Artaxerxes Longimanus where I holde the 70. weekes of Daniel to beginne be iust 475. yeeres after the course of the sunne which make as is already prooued 490. yeeres after the course of the moone CHAP. V. Of the sabbaoth and festiuall dayes of the Iewes WHen the children of Israel were come againe out of captiuitie they and all such as had forsaken heathenish idolatry and ioyned themselues vnto them kept the feast of vnleauened bread seauen dayes with ioy And after the temple was finished in the sixt yeere of Darius the Priests Leuites and residue of the children of the captiuitie kept the dedication thereof Esdr. 6.16 22. Concerning which festiuall dayes and the like because many are superstitious and some very ignorant it shall not be impertinent in this place to set downe a briefe discourse thereof The first Section Of sabbaoths one is legall an other spirituall the third celestiall The spirituall sabbaoth is a ceasing from sinne and is peculiar to the godly and regenerate for with it dissolute liuers and carnally affected persons such as Sardanapalus was can haue no fellowship at all albeit they professe a certaine externall obseruance of the ceremoniall sabbaoth and glorie no little therein For as the apostle saith Rom. 8.13 they that liue after the flesh must die but they that mortifie the deeds of the bodie by the spirit shal liue This sabbaoth is not tied to any certain time or daies but ought to be kept euery day without anie intermission for we must euer beleeue euer hope euer loue euer bring foorth the fruites of the spirit Otherwise there should be no proportion betweene the spirituall sabaoth and the spirituall man The second Section The celestiall sabbaoth is it in which wee shall rest both in body and soule from the labours and vexations of this present mortalitie Yet in this life we may labor in the body although the mind regenerate do sabbatize vnto the Lord. For the spirituall sabaoth doth not so prohibite the regenerate from corporall labours but that they may in due season exercise the same for their own honest sustentation and of others Yea the minds euen of the godly albeit they sabbatize in the Lord yet are they oft afflicted now w t tentations now with errours with tribulations now with anguishes with charitable cōpassions ouer their brethren These are the imperfections of this present life which the spirituall sabaoth cannot take away but the celestiall sabbath in the heauenly Ierusalem will vtterly make an ende thereof For in that sabbath there shall be no place to anie labours errours tentations or miseries whatsoeuer For the vision beatificall will wipe away all teares from our face This is the pure and perfect sabbath not of the bodie onely as the legall whereof I am to speake by and by nor of the mind only as the spirituall but of soule and body both together which sabbaoth was shadowed in the olde law begunne in the new lawe and shall be accomplished in the kingdome of heauen where we shall celebrate the sabbaoth of all sabbaoths world without end The third section The legall ceremoniall and externall sabboth is a certaine set time appointed in the church for the ministerie of the worde and administration of the sacraments And it is of two sorts immediate and mediate the immediate is that which was instituted immediately in the old Testament and this kind was manifold because there was the sabboth of dayes as the seauenth day of the weeke which was tearmed by the peculiar and proper name of sabboth as well in respect of the diuine rest which God had from creating new creatures as of the rest which Gods people must keepe that day There were also other sabbothes of dayes though not properly so tearmed but by the names of feasts to wit the feast of the Passeouer the feast of Pentecost the feast of Tabernacles the feast of expiacion the feast of blowing trumpets the feast of vnleauened bread the feast of the first fruites Againe there was the sabboth of moneths called neomeniae 2. Paralipomenon the second chapter and the fourth verse Thirdly there was a sabbaoth of yeares as euerie seuenth yeare Leuiticus chapter 25. vers 4. in which yere the Israelites were prohibited to till the ground to sow their seede and to cut their vineyardes Fourthly there was also the sabboth of Iubilee which came euerie fiftieth yeare Leuit. 25. vers 12. in the which yeare libertie was proclaimed to all that were in bondage in which yeare none might sowe none might reape none might gather grapes in which yeare euerie one returned to his owne possession in which yeare all land that had beene sold returned to the familie which yeare when it was farre off they might sell dearer but the nearer it was the better cheap ought they to sel their land An apishimitation of this Iubilee the late Bishops of Rome pretend vnto the worlde But alas who seeth not what a diabolical illusion it is In this Iubilee none did or could pardon their neighbours sinnes but the Pope pardoneth al as well great as small in this Iubilee all bond men were set at libertie but in the Popes Iubilee the Turks stil row in galies in bondage they stil remaine both in Italie in Spain in this Iubilee all sold lands had an end and returned againe to the seller but in the Popes Iubilee not onely sold landes do not returne againe but landes bought with other mens goods do stil remain Note wel gentle reader what I say for of late yeares since the Pope by diabolicall perswasions of ambitious and seditious Iesuites intended the inuasion of this land he hath promised facultie to his Iesuites and seminaries that they may dispense
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
of 30. dais This persecution indured sundry yeres to which the faithful soules seemed to allude in the Reuelatiō when they desire God the iust iudge to auenge their innocent blood Dioclesianus restored Egypt to the empire and when hee perceiued his authoritie to be weakened by reason of tumults and dissentious he sought to strengthen himselfe by ioyning Maximianus vnto him whome he made equall to himselfe in imperiall regiment These two Dioclesianus and Maximianus being nowe equall in authoritie were called Augusti they both afterward gaue ouer the administration of the empire and betooke themselues to the quiet state of a priuate life Dioclesianus chose Galerius to supply his place and Maximianus appointed Constantius in his stead Galerius and Constantius were not equal in power and authoritie but as viceroyes and substitutes and therefore they were not called Augusti but onely Cesars Maximianus would afterward haue returned to the administration of the empire to the end that he might haue aduanced his sonne Maxentius to the imperial regiment for which cause Constantius his sonne in law caused him to be slaine Dioclesianus hauing liued many yeares as a priuate man at length slew himselfe so to auoid the displeasure of Constantius and Licinius to whom hee was suspected to take part with Maxentius their enemie Constantinus surnamed the Great succeeded his father Constantius when hee had reigned foure yeares after the death of Dioclesianus This Constantinus was the first christian Emperour a zealous fauourer of Christes gospel and the onely patrone of Christianitie CHAP. IIII. Of the siege of Hierusalem by Titus Titus the sonne of Vespasianus the Emperour of Rome was a man of such valure prudence and humanitie so beautified with all kinde of heroicall vertues that he was commonly named in the mouth of euery man Amor delitiae humani generis the onely delight of mankinde In the second yeare of Vespasianus in the moneth of Aprill when the Iewes did celebrate their Passeouer at which time great concourse of people was assembled from euery coast hee besieged the citie of Hierusalem and the eight day of September he conquered the same by force and assault Although the citie of Hierusalem was fiue times taken and destroied before by Nabuchodonozor Asocheus Antiochus Pompeius and Herodes yet was there in the siege made by Titus such famine sedition and domesticall desolation as the like hath not been knowne in any citie The mothers murthered their owne naturall children and that done boiled them so to saturate their insatiable hunger This seemeth incredible but holy writ reporteth no lesse as I haue prooued in the first book and the eight chapter of the former part The wiues snatched meate out of the mouthes of their husbandes the children from their parentes and the mothers plucked it out of the mouthes of their infantes When they killed their children and one another for want of foode they could not doe the fact so secretly but it was espied taken from thē by others of greater force for so soone as their doores were shut others suspecting that they were eating meate came violently vpon them and tooke from them the meat alreadie chewed in their mouth Yea it is incredible to be tolde saith Iosephus what tortures and afflictions many suffered to enforce them to disclose where they had hid but one loafe of bread Iosephus being a Iew himselfe and greatly fauouring his countrey men being taken prisoner of the Romaines long before and at that time in great credite both with Titus and Vespasianus his father laboured by all meanes possible to perswade the Iewes that they well considering their own distresse and the mightie force of the aduerse part woulde in time while there remained place for mercie yeeld themselues to Titus and giue vp their citie into his hands But in vain was his oration he had not eloquence to perswade them From king Dauid to the siege made by Titus were 1179 yeares from the building of the city to the destruction therof 2177. yeres Yet such was the deformity of their sins and their ingratitude in Gods sight as neither the antiquitie of their Citie neither their wōderful riches neither their renown throughout the world nor the glorie of their religion was able to defend it from vtter desolation A noble woman Marie by name daughter to Eleazer dwelling beyond Iordan and flying to Hierusalem for aide was there besieged with others In the time of the great famine she killed her own son and when she had eaten part she reserued the rest Others perceiuing that shee had gotten some meate did manace death vnto her vnlesse shee woulde tell where it was hidde Which shee doing for feare they were all astonied at the sight thereof It is my sonne saith the woman eate thereof for I haue eaten before you I woulde neither haue you more effeminate then a woman nor more pitifull then a mother O horrible monster of the worlde What can bee more vnnaturall then the fact What more cruell then the wordes Ouer and besides those that were slaine in the famine plague and the sworde sixteene thousand were sent by Titus to Alexandria there to doe seruile workes as bondmen Two thousand hee carried with him for a triumph whom in publicke spectacles hee proposed to be deuoured of wilde beastes CHAP. V. Of Constantinus surnamed the Great COnstantinus for his pietie and heroicall vertues surnamed the Great was the first Cesar that professed Christ and christianitie He was a right christian in deed as who for a manifest signe of his true zeale in religion had the gospel of Christ Iesus caried publickly before him He commanded the holy Bibles to be copied out of his owne priuate charges and to bee sent into all partes of Christendome He called togither the learned men from all partes of the world to consult and giue their opinions concerning controuersies in religion During which time of disputation as also for their iournies to and fro hee graunted them free allowance of all necessarie prouision He withstoode the tyrannie of Maxentius and restored peace vnto the Church He builded the citie of Constantinople terming it by his owne name where was before a goodly mart towne then called Bizantium Thither was the empire translated and the citie called new Rome For he enuironed it with large walles and added magnificall building thereunto The obseruation The papistes here babling after their woonted maner tell vs a tale of Robin hoode and little Iohn that forsooth Constantine was baptized in Rome of Siluester that the very font in which he was christened is this day to be seene there and many other fabulous illations grounded thereupon To which I answere first with their owne deare frier and learned schooleman Victoria that such doctrine was first inuented by their flattering and beggerly Canonistes I say secondly that their owne canon law in the 96. distinction termeth this kinde of doctrine false counterfeite and not worthy of any
deliuer man from the curse of the lawe The 13. day after Christs natiuitie certaine wise men came a long iourney out of the East to adore the Sauiour of the world And albeit Epiphanius affirmeth constantly that this comming was the second yere after Christs birth yet S. Hierome S. Augustine and other learned writers receiue the former opinion as most authenticall and they haue great reason so to do because the scripture seemeth to say no lesse For first the wisemen or astronomers are said to come when Christ was borne Which phrase can not be fitly verified but of a thing present or lately done Againe the wisemen found the babe in Bethlehem and consequently they came before the day of the purification for after that time Christ is not knowne to haue bin in Bethlehem And though the papists hold by a vain tradition that these wise men were three kings of Cullen Gaspar Melchiâ—r and Baltasar yet is it neither certaine that they were kings neither yet that they were no more but three And their owne reason thereof is very friuolous because their bodies are chalenged to be as well at Millaine as at Colen But here I must answer to some obiections which seeme to fortifie Epiphanius his opinion The first doubt The parents of Christ were so poore at the day of purification that they were not able to offer a lambe according to the law for rich men but were enforced to offer a paire of Turtle doues or two yong pigeons and therfore doubtlesse they had not receiued the rich treasures which the wise men brought to Christ. I answer that the blessed and humble virgin as shee was free from all pride and ostentation so was she not willing to change her poore state and condition which she knew well pleased her sonne the sonne of God The second doubt King Herod slew all the male children in Bethlehem and in all the coasts thereof from 2. yeeres old and vnder according to the time which he had diligently learned of the wisemen Among the rest he slew his owne sonne as writeth Macrobius who therefore wished rather to be Herodes hog then his child which certes he would neuer haue done if there had bene but 13. daies betweene the apparition of the starre and the comming of the wisemen I answer which is the opinion of saint Austen and saint Chrysostome that the starre appeared so long before the natiuitie of Christ as was sufficient for the wise men to dispatch their iourney and to adore Christ shortelie after he was borne Neither is it of force to obiect as some do that the wise men could not come so farre in so short a space for first whether these wise men were of the posteritie of Balaam and so came from Mesopotamia as saint Chrysostome saint Ierome and saint Ambrose thinke or they came out of Arabia which is the constant position of Iustinus or they were Persians or Chaldeans which the very name seemeth to prognosticate yet might they haue dispatched their iourney in lesse then tenne dayes For Hierusalem is distant from Aram from whence Balak brought Balaam but 72. miles from Vr of the Chaldees 212. miles Againe the starre appeared long before Christs birth so that they might be there in time conuenient Thirdly in those countries they haue plentie of dromedaries one of which wil carie a man as writeth Philostratur 1000. furlongs in one day that is 125. English miles CHAP. III. Of the perfect age of Christ. IEsus Christ when he was 30. yeeres of age left Galilee and came to the floud Iordan where he was baptized of saint Iohn his precursor By which act he sanctified our baptisme in himselfe the outward signe whereof putteth vs in minde that we must change our liues and become better assuring vs as by a seale that we are ingraffed into Christ whereby our old man dieth and the new man riseth vp againe So soone as Christ was baptized a voice came downe from heauen saying This is my beloued sonne in whom I am wel pleased This done he was teÌ„pted in the wildernes of y e deuill Christ hauing fasted 40. daies and being tempted of the deuil returned by the power of God into Galile after that a great fame was spread abroad of him in all the region hee came to Nazareth where he had beene brought vp and as his custome was went into the synagogue on the sabbaoth day to expound the scriptures Christ the third day after he came to Cana a towne in Galile was present at a marriage where he made water wine the first myracle that euer he wrought After Christ was baptised he began to preach the Gospell being 30. yeares of age as is already saide Which holy exercise hee practised almost three yeares before his passion his preaching was in the yeare of Iubilee because he preached the glad tidings of the gospell the remission of sinnes the saluation of his people CHAP. IIII. Of Christs death and passion CHrist called twelue vnto him whom hee named Apostles and sent them into the whole world to preach the gospel to al nations that so they might be witnesses of his doctrine confirmed with many myrracles Which doctrine being accomplished hee offered vp himselfe an vnspotted sacrifice vpon the altar of the crosse for the expiation of the sinnes of the worlde And this he did the 18. yeare of Tiberius Cesar in the eight Calends of Aprill if wee follow Tertullians supputation against the Iewes Christs passion began not onely in his taking and deliuerie vnto death but euen from the verie instant of his conception and continued vntill hee yeelded vp the ghost For as Ludolphus writes learnedly when Christ as God foresaw in his diuine wisedome the cruell and bitter torments which hee was to suffer infallibly hee coulde not but naturally sorrow for the same as which were throughout all his body throughout all the members of his body and throughout all the inferior powers of his soule He suffered in all his time in all his body in all his works In time of his infancie basenesse of his mothers womb pouertie asperitie vilitie in the manger persecution of y e aduersarie flight into Egypt In time of his adolescencie frequent disputations painful peregrinations lothsome precipitations In his iuuenile age most bitter cruell death for in his whole body he sustained paines intollerable in his eies the effusion of teÌ„der teares in his delicate eares the hearing of contumelies and execrable blasphemies in his eie-lids the pangs of buffetting in his nostrils the stinch of vglie spitting in his sweete mouth the bitternesse of vineger and gall in his hands the prints of the nailes whipping and oft scourging throughout his blessed bodie What he sustained in his works cannot easily be expressed by the tongue of man For they reuiled his diuine preaching his most sacred conuersation his miraculous operation He was led as a lambe to
and his annointed magistrate for so much the rare inflicted punishment doth euidently conuince CHAP. XIIII Of Nestorius and his heresie NEstorius Bishop of Constantinople albeit hee denied not Christ to be god as Arrius did yet he affirmed pure man to be borne of the blessed virgin that she therefore ought not to be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mother of God Whose heresie was condemned in the Ephesine councell vnder Theodosius iunior then Emperour of Rome Nestorius his heresie consisted in this that since the blessed virgin was a woman God could not be borne of her and consequently she ought not to be called the mother of God For although he neither denied in Christ the deitie nor the humanitie yet did hee place two persons in Christ together with the two natures and consequently he denied the wonderful hypostaticall vnion which our christian faith acknowledgeth Arrius held that Christ was only man wholly voide of the nature and person of God but Nestorius helde that Christ had both the nature and person of God as also both the nature and the person of man which last was the formalitie of his heresie and therefore ought well to be obserued of the reader For albeit there be two natures in Christ the nature of God and the nature of man yet is theâ—re but one onely person in Christ which is the person or subsistence of God for in that diuine person by vnspeakeable hypostaticall vnion the true nature of man subsisteth without the person of man By reason hereof it is truely saide and christianly beleeued the sonne of God was borne of the blessed virgin the sonne of God did suffer torments the sonne of God was crucified the sonne of God rose againe the third day the sonne of God ascended into heauen All which Nestorius denied because hee seuered the natures by multiplying persons in Christ Iesus Christ therefore taking vpon him the nature of man did single it from the person of man vniting it to himselfe and making it subsist in his diuine person by reason of which supernatural vnion Christ became perfect God and perfect man hauing two distinct natures subsisting in one indistinct person CHAP. XV. Of Macedonius and his heresie MAcedonius the Bishop of Constantinople denied the holyghost to be God he said the sonne was God indeed and equal with the father in substance but the holyghost with him was without honor and dignitie a seruant and minister little better then the Angels For the condemnation of this wicked heretike and heresie the second generall councell was holden at Constantinople vnder the Emperours Graâ—ianus and Theodosius where were assembled 150. fathers for that onely end and purpose CHAP. XVI Of Eutiches and his heresie EUtiches whose complices Dioscorus and Seuerus helde the same opinion was the Abbot of Constantinople who while hee sought to auoid the opinion of Nestorius diuiding one Christ into two sonnes and two persons fell into another mischiefe and taught more absurdly then Nestorius to wit that Christ had but one onely nature after the hypostaticall vnion was accomplished because the humanitie was absorpte of the diuinitie for so Christs diuinitie vncapeable of all mortalitie was peâ—force made partaker of the bitter death vpon the crosse as therfore Nestorius to auoide the confusion of natures multiplied the persons so contrariewise Eutiches to auoide the multiplicitie of persons admitted the confusion of natures These heretikes Eutiches Dioscorus and Seuerus were condemned by the fourth famous generall councel of Chalcedon celebrated vnder Ualentinianus and Martianus the Emperours where were present 360. Bishops CHAP. XVII Of Mahomet and the Saracens MAhomet descended of the Image of Ismael and Agar and being a very poore orphane ioyned himselfe to his kinswoman Chadiga first as an hired seruant afterward as her betrothed husband so was greatly enriched by her as who was a woman of exceeding wealth Which Chadiga when she took very heauily that Mahomet was troubled with the faling euil he told her it was no disease but that the archangel Gabriel then appeered to him whose wonderfull maiestie because he was not able to behold he fell groueling vpon the ground This Mahomet professed himselfe to be the mighty prophet of the euerliuing God by that meanes stirred vp to sedition great troupes of men aswel in Asia as in Africa which people he infected with a new kind of religion perswaded them that they were called Saracens by Gods holy decree of Sara the wife of Abraham that they were the lawful successors of that diuine promise that was made to Abraham his seed for euer The form of the aforesaid mangled religion Mahomet who was borne and buried in Mecha a citie in Arabia composed by the help of the Arrian monke Sergius and called it the Alcoran which word Alcoran in the Arabian language signifieth law or doctrine In which Alcoran they professe that Christ is a prophet and an excellent doctour but withall they deny him to be God and the true Sauiour of the world The Saracens called Arabians of the place Ismaelites of Ismael and Agarenes of Agar being in wages vnder Heraclius the emperour rebelled for want of pay about the yere of Christ 628. and within 38. yeeres they conquered all Syria Damascus Ierusalem much of Assyria and the greater part of Asia al which they subdued to the religion of Mahomet at that time but newly broched and of the Arabians or Saracens first of all receiued For so soone as the Agarenes dwelling in Arabia and seruing in wars vnder Cesar vnderstoode by proclamation that they could no longer haue the emperours pay they stirred vp sedition against the Romane captaines by the meanes whereof the power of Mahomet encreased to whome the common people being destitute of an head and in some distresse for want of mony did submit themselues aswell for his great riches as for other his singular gifts The Iewes Arrians and pseudochristians did al embrace Mahomets Alcoran and mangled religion they first subdued Arabia and part of Syria for in Damascus Mahomet had his pallace The Saracens hauing mightily enlarged their dominions diuided themselues into seuerall gouernements they termed their chiefe lord Caeliphae their next gouernour Seriphes next to him a Sultan who was ouer euery prouince at length the empire was translated to the Turkes CHAP. XVIII Of the originall of the Turkes THe Egyptians wearied with the yoke of the Romans submitted themselues to the Saracens and receiued their religion They continued Saracens aboue 400. yeres vntil such time as the Sultan of Syria conquered them which was about the yeere of our Sauiour Iesus 1170. at which time he made himselfe Sultan of Egypt also at length the multitude of captiues which the Sultan had brought from the Tartarians for his warres growing mighty killed the Sultan took to themselues the kingdome of Egypt They called their king Turquemenius and conquered al Asia the lesse from the Sultan of Asia
intercession before God it shal not be a thing inconuenient Out of which sayinges of Origen I note first that he speaketh only of the praiers which saintes in heauen make for vs and not one word of our praying to them I note secondly that to holde that the saintes in heauen doe pray for vs is not a constant position in Origens doctrine but only an opinion and disputable question I proue it because he saith arbitror I think Again because he saith non erit inconueniens it shal not be incoÌ„uenient Thirdly because he saith audiuâ— ita dicentem I heard one say so The fiâ—st obiection Origen in his book de paenitentia saith y t he will fall prostrate on his knees and inuocate all the saintes in heauen that they will helpe him because he dare not pray to God for himselfe The answere I say first that this assertion fathered vpon Origen will confute it selfe for how could Origen or anie faithfull christian be in feare humbly to inuocate our most mercifull God who willeth all to come to him that are in distresse who promiseth to heare all those that in their trouble call vpon him Who graunteth to vs whatsoeuer we aske in his sonnes name who hath appointed his sonne to make intercession for vs. I say secondly that this booke alledged in the obiection is not Origens but a plaine counterfeit And I prooue it effectually because their owne pope Gelasius hath so resolued The 2. obiection Origen saith that the fathers of the churche appointed the feast day of the holy Innocentes and that by the will of God that so their intercession might profite their parentes The answere I say first that if all this were graunted it could but at the most proue that the saints pray for vs which in a good sense may be admitted For I willingly graunt that the saintes in heauen doe in generall maner and termes pray for vs that is that they wishe vs to perseuere in the true faith and feare of God and y t in the end we may be partakers with theÌ„ of eternal glory I say secondly that sundry learned men doe thinke these homilies from whence this obiection is taken not to be any part of Origens workes I say thirdly that if Origen doe make that a constant doctrine in one place which he graunteth to be a disputable question in another place what remaineth but to thinke his opinion therein to be of no force I say fourthly that the papistes as their Ruffinus recordeth will admit nothing in Origen which disliketh them but reiect all such stuffe as infarsed into his workes by the heretickes Let them therefore giue vs leaue also to reiect in Origen if in any place he seeme to approoue inuocation of saintes as that which is infarsed by the heretickes specially because in other places he teacheth the contrary doctrine The fift Canon About 20. yeares after that Origen had doubtfully disputed the praying of saintes for vs S. Cyprian and S. Cornelius set down that point resolutely as standing no longer in doubt therof to wit that the saintes in heauen doe pray for the liuing here on earth For they made this couenaut that whether of them soeuer should die the first should pray for his brethren and sisters yet liuing These are S. Cyprians owne wordes Et si quis istinc nostrum prior diuinae dignationis celeritate praecesserit perseueret apud dominum nostra dilectio pro fratribus sororib apud misericordiam patris noncesset oratio And if either of vs shall through Gods mercie die before the other let our loue continue still in Gods sight let vs not cease to desire the fauour of God for our brethren and sisters yet liuing Thus saith S. Cyprian Out of whose wordes I note first that to be established in his time which was but in opinion and doubtfull case in the daies of Origen To wit that the saintes in heauen pray for vs here on earth I note secondly that the inuocation of saintes in heauen was neither established in saint Cyprians time neither once called into question I note thirdly that popish inuocation of Saintes sprung vp by little and little from one degree to another The sixt Canon About an hundreth yeares after S. Cyprian which was about 350. yeares after Christ some of the fathers by rhetoricall apostrophees did applie their orations to the dead as if they had been liuing Of which sort were S. Basill and saint Gregory Nazianzene who though they did but inuocate the saints figuratiuely and of a certain excessiue zeale yet did such their inuocations minister occasion to the papistes of all their superstition in that behalfe These are the wordes of S. Gregory Nazianzene Audite populi tribus linguae homines omnes cuâ—usuis generis aetaetis quicunque nunc estis existetis Infra audiat quoque Constantini magni anima si quis mortuis sensus est omnesque eorum qui ante eum imperium tenuerunt piae Christique amantes animae Heare O people kinreds tongues nations ages whosoeuer are now liuing or shalbe borne hereafter Let also the soule of Constantine the Great heare all the christian godly soules of the Emperors before him if the dead perceiue any thing at all And againe in another place he thus writeth At ô pascha magnum inquam sacro sanctum pascha totiusque mundi piaculum te enim quasi vita praeditum alloquor But O Passeouer the great I say and sacred Passeouer and the purgation of the whole world For I call vpon thee as if thou hadst life Thus writeth Nazianzene by whose wordes we may measure both the rest of his sayings and of the other fathers First therefore I note that hee doth inuocate aswell senselesse thinges as reasonable soules Secondly hee calleth vpon the soules of all the people in the world whereof some were damned in the bottome of hell and so could not heare as euery learned papist will admit Thirdly he inuocateth those that are yet vnborne Vpon these sandie foundations are built all popish superstitious inuocations The 7. Canon Catholique doctrine is that as Vincentius Lyrinensis who liued aboue a thousand yeares agoe defineth it which hath been receiued constantly of al the faithful at al times and in all places Which Vincentius is and euer was of great reputation with and amongst al learned papists and consequently since popish inuocation of Saintes neither was constantly receiued of all the faithfull neither in all places neither at al times as which was not heard of for many hundreth yeares after Christ it cannot be deemed catholicke doctrine no not by popishe proceeding This Canon ought to be well remembred as which of it selfe ouerthroweth al Romish religion An obiection S Chrysostomes Masse which was generally vsed in the Greeke church maketh expresse mention of the inuocation of Saintes and the same doctrine is taught in sundry places of his workes The
the same I say secondly that mans will is so brought into bondage and thraldome of sinne by the fall of Adam as man before his regeneration can neither do nor once will any one act which is acceptable in Gods fight Note well the second obiection with the answere to the same The second obiection If free will after the fall of Adam can not make election as well of good as of euill then doeth free will vtterly lose it owne nature for where sinne must needes be chosen of necessitie there can be no true libertie The answere I answere that there be three kinds of libertie as S. Bernard proueth learnedly in a peculiar treatise of free will the first is called Libertas à coactione vi vel necessitate Libertie from coaction violence or necessitie for all these three are one the same with him as euery one that readeth him seriously will perceiue The second is called Libertas à peccato liberty from sinne The third is called Libertas à miseria libertie from miserie The two latter liberties from sin miserie can not be had in this life the first was froÌ„ the creation is at this present and shalbe in al Adams posteritie world without end For such is the essence nature formall reason of will that it cannot be coacted or inforced The reason is euident because it implieth contradictioÌ„ that Wil do any thing which it is coacted or enforced to do For when we do any thing violently we doe it against our wil not with our wil. If this were not so the angels in heauen should haue no free wil contrary to the vniform consent of all learned men For they haue no more freedome in heauen to sin then the vnregenerate haue freedome on earth to do wel Further then this it would follow hereupon that the angels in heauen should not be happy For what happines can it be to wil do by coaction that which they wil do and yet it is certain y t they haue freedom only to do wel if any wil hold the contrarie he must likewise hold that angels in heauen may sinne and consequently that they may be damned into hel fire The third obiection If there be no free-wil to do good before regeneration then must all the morall good deedes of infidels be sin which to hold is most absurd For to serue our soueraigne to die in the defence of our countrey to honour our parents to feede the hungrie to cloathe the naked and such like which the infidels do cannot but be good acts The answer I answer that albeit these like moral deeds be indifferent in their owne nature glorious in the eyes of the world and right profitable to others yet are they meere sins in the doers displeasant in Gods sight And I prooue it because that without faith God cannot be pleased as the apostle witnesseth Again the same apostle saith that whatsoeuer is not of faith is sin and so euery act of the infidel must needs be sin because it is not of faith Neither wil it help to say that if the said acts of infidels be not good yet are they not euil For as their great popish canonist Nauarre their Romish cardinal Caietan auouch euery act in indiuiduo must perforce be good or euil the reason therof is euident For euery act must either be referred to some end or to no end at al if to no end then it is an idle act and wee must render an account for the same if it be referred to any other end then to God it is flat sin bicause as the apostle saith whatsoeuer we do we ought to do it for Gods glory S. Austen in his fâ—urth booke against Iulianus the Pelagian handleth this question so learnedly and in so ample and perspicuous maner as none that shal reade the booke with iudgement can stand any longer in doubt thereof I wil cite one onely periode for breuitie sake Thus doth he write Si gentilis inquis nudum operuerit numquid quod non est ex fide peccatum est prorsus in quantum non est ex fide peccatum est non quòd per se ipsum factum quod est nudum operire peccatum est sed de tali opere non in domino gloriari solus impius negat esse peccatuÌ„ If an infidell saist thou shall clothe the naked is such an act sinne because it is not of faith it is doubtlesse sinne in that it is not of faith not for that the worke it selfe is sinne of it owne nature for to clothe the naked of it owne selfe is not sin but to clothe the naked for any other end then for Gods glorie is sinne indeede And it is so manifest a sinne as none but the wicked can denie it to be sin Thus did Saint Austen answere the Pelagians then and thus do I answere the papists now telling them that they are become Semipelagians herein The replie If this be so indeed then may an infidel aswel rebel against his prince as truly serue his prince aswel betray his country as die in defence thereof as wel rob his neighbour as relieue him and so in the rest The answere I answer that it is farre otherwise because although they sin in so doing for want of faith in Christ Iesus yet shal their punishment bee so much more tolerable by how much their sinnes are the lesse Neither is this answere inuented of mine owne braine but long sithence framed by S. Augustine whose words are these Sed ad hoc eos in die iudicij cogitationes suae defendent vt tolerabilius puniantur quia naturaliter qua legis sunt vtcunque fecerunt scriptum habentes in cordibus opus legis hactenus vt alijs non facerent quod perpeti nollent Hoc tamen peccantes quòd homines sine fide non ad eum finem ista opera retulerunt ad quem referre debuerunt Minus enim Fabritius quam Catilina punietur non quia iste bonus sed quia ille magis malus minus impius quam Catilina Fabritius non veras virtutes habendo sed à veris virtutibus non plurimùm deuiando But in this their cogitations shall defend them in the day of iudgement that their punishment may be more tolerable because they haue done naturally in some sort those things that pertained to the law hauing the worke of the lawe so deepely written in their hearts that they did so to others as they wished to be doone vnto themselues Yet they committed this sinne that they beeing men without faith did not referre these workes to that end to which they should haue done For Fabritius shal be more gently punished then Catiline not because he is good but for that hee is not so bad as Catiline neither because he hath true vertues but for that he is not so farre from true vertues as Catiline The fourth obiection It is cleare by the
still the naturall dimensiue quantitie Ergo it is impossible that it bee conteined vnder the forme of a little round cake For the manifestation of this argument I note first that all learned men aswell papistes as others agree in this that God by his absolute power cannot doe those thinges which implie contradiction in the doing the reason wherof I haue yeelded in my booke of Motiues in the 12. preamble I note secondly that it is essentiall to quantitie to haue one part without another as the great philosopher Aristotle doth auouch See the 2. part book 2. chap 6. and note it well I note thirdly that the whole demensiue quantitie of Christes naturall body which he had here visibly on earth and still retaineth in heauen is togither with his body in the eucharist as all learned papistes graunt And so by popish docrine a body being foure cubites long and two cubites broad remaining stil so long broad must perforce be conteined vnder another body which is neither two cubites long nor one cubite broad but it is impossible as implying flat contradiction When occupatiō of place is taken away from a body it then ceaseth to be and is no body at all But Christes body occupieth no place in the Eucharist as learned papistes graunt Ergo Christes body is not corporally there And least any man distrust the proposition Saint Augustine hath these expresse wordes Cum ergò sit corpus aliqua substantia quantitas eius est in magnitudine molis eius sanitas vero eius non quantitas sed qualitas eius est Non ergo potuit obtinere quantitas corporis quod potuit qualitas Nam ita distantibus partibus quae simul esse non possunt quoniam sua quaeque spatia locorum tenent minores minora maiores maiora non potuit esse in singulis quibusque partibus tota vel tanta sed amplior est quantitas in amplioribus partibus breuior in breuioribus in nulla parte tanta quanta per totum Infra Nam spatia locorum tolle corporibus nusquam erunt quia nusquam erunt nec erunt When therfore any substance is a body the quantitie therof is in the magnitude of the bignesse but the health is not the quantitie but the qualitie thereof Therefore the quantitie of the body could not attaine that which the qualitie could For y e parts being so distant which could not be togither because al seuerally keepe their spaces of places the lesse lesser places and the greater greater there could not be in al the places seuerally the whole or so much but there is a larger quantitie in the larger partes a shorter in shorter partes and in no part so much as in the whole For if spaces of places be taken from bodies they shalbe in no place and because they shalbe in no place neither shall they haue any being at all Out of these wordes I note first that euery quantitatiue bodie hath one part distant from another I note secondly that the same partes occupie distinct places I note thirdly that two quantities cannot be in the same place at one and the same time I note fourthly that a greater quantitie must haue a greater place and that it cannot be conteined in the lesser I note fiftly that no one part can conteine so much as the whole I note sixtly that when bodies are without places they lose their natures and beings I therefore conclude that it is impossible for Christs natural body to be contained in a little round cake and his whole bodie in euerie little part thereof all which the papists impudently and blasphemously do auouch Guiliel Ocham and Durandus two popish doctours do both subscribe to S. Austens reason If it were possible for Christs bodie to be in diuers places at once the angel of God should haue made a foolish reason to the women that came to see Christ in the sepulcher for the angell prooued Christ not to be there bicause he was risen These are the words Hee is not here for he is risen as he said But if Christs body could bee in many places at once as the papists would haue vs beleeue then doubtlesse did the angel reason childishly For the women might haue said though he be risen yet may hee be here also Yet the angel who was not to be instructed of the papists but from heauen affirmed that hee could not be there because he was risen For he said not Christ is risen and is not here but he is not here because he is risen Lo his rising is the cause that he coulde not be there Marke this reason well for it doth conuince Peruse the twelfth preamble in my first booke of Motiues and the first replie of the seauenth obiection in the first paragraph The fourth Paragraph Of the originall of transubstantiation Transubstantiation is not onely repugnant to all philosophy but so absurd also in al christian speculation as it was vnknowne to the church of God and to all approued writers the space of one thousand two hundred yeres after Christs sacred incarnation For it was first hatched by pope Innocentius the third of that name in the council of Lateran which was holden 1215. yeeres after Christ. Yea the determination of this synode was reputed of so little force that the zealous papist and famous schoole-doctour Durandus boldely published the contrarie doctrine euen after the flat resolution of the same councell Whose doctrine doth so gall the papists that the Iesuite Bellarmine vnwilling on the one side to oppose himselfe against Durand rigorously and on the other side not knowing what to say in defense of the Romish synode maketh as it were this mitigation betweene them Itaque sententia Durandi haeretica est licet ipse non sit dicendus haereticus cum paratus fuerit ecclesiae iudicio acquiescere Therfore the opinion of Durand is hereticall though himselfe may not be called an hereticke because he was readie to giue place to the decree of the Church thus writeth our Iesuite Out of whose words I note first that a man may steale an oxe proclaime the same to the world without any remorse and yet be no theefe at all for Durand held an hereticall opinion published the same in print constantly and yet as the Iesuite telleth vs was no hereticke for so doing I note secondly that Durand liued more then threescore yeares after the popish Councell of Lateran I note thirdly that he neuer retracted his opinion notwithstanding the decree and censure of the popish Synode and therefore vainely and without reason sayth our Iesuite that Durand was willing to obey the decree of their Church for if he were willing to obey their church heerein how came it to passe that he liuing so long after he knewe their Churches minde did commit that to print wittingly and willingly which is altogether against the same for no man doubtlesse impugneth
time in which the Nouatians seuered thēselues from the church and refused to communicate with them that were fallen during the persecution of the Emperour Decius the bishops of the churches added to the canō that in euery church a priest shoud be ouer the penitents to the end that whosoeuer were fallen after baptisme might confes their sins before the priest designed for that purpose Thus writeth Socrates by whose words it is cleare that to confesse our sins committed after baptisme was the appendice to the canons yet cannot the Iesuite Bellarmine denie that Nectarius abolished that appendice or addition and consequently wil he nill he he must likewise grant that Nectarius disanulled the law for confessing sins after baptisme These are the expresse words of our Iesuite Non sustulit Nectarius nisi appendicem ad veteres canones quae accesserat initio haeresis Nouatianae Nectarius tooke away nothing saue onely that appendice which was added to the olde canons which was made in the beginning of the Nouatian heresie And thus me thinke the stornie of Nectarius though somewhat intricate is discussed sufficiently CHAP. XIII Of the authoritie of summoning councels OF the force validitie of late popish councils I haue spoken sufficiently in my booke of Motiues Now where the papists chalenge to their Pope a great prerogatiue aboue the Emperour because as they say he euer commanded generall councels to be holden euery where this doctrine in this place I purpose briefly to disproue The first conclusion The first general councel of Nice in which Arrius denying the consubstantialitie of the son of God was condemned was not celebrated by the Popes appointment who in those daies was reputed but as other bishops but by the flat and expresse commandement of the Emperor Constantinus surnamed the Great in the yere 327. This I do not barely say but I will prooue the same after my wonted manner by the expresse testimonies of approued Historiographers Al the fathers assembled in the sacred councel of Nice wrote to the church of Alexandria and to the inhabitants of Egypt Lybia and Pentapolis in this expresse maner Quoniam dei gratia mandato sanctissimi Imperatoris Constantini qui nos ex varijs ciuitatibus prouincijs in vnum congregauit magnum sanctum concilium Nicaenum coactum est necessariū videtur c. Because through the grace of God and by the commandement of the most holy Emperor Constantine who hath gathered vs together out of diuerse cities and prouinces the great and holy councel of Nice is assembled it seemeth necessary that the whole councell send letters to you by which ye may vnderstād aswel those things that were called into questiō as the things that are decided decreed in the same Thus writeth Socrates Out of these words I note first that this testimonie is of greatest credit without al exception as which was not published by one or two but by more then three hundred bishops as writeth Nicephorus who were the most vertuous learned priests in the christian worlde I note secondly these holy fathers of this famous councel doe not once name the Pope in their letters so far were they in these daies frō ascribing the chiefe prerogatiue in councels to the B. of Rome I note thirdly that al the councel confesseth in their ioynt letters as we see that the councel was called by the emperor and that they all were assembled together by his commandement Where I wish the reader to obserue diligently the word Cōmandement for if the emperor did not cal coūcels together by his own authority but by the popes as the papists prate then could not this holy councel truely say as al the fathers thereof constantly do say to wit that they came thither by the Emperours commandement I note fourthly that none in the world can better tell how the councell was called then the fathers of the councel who were the persons called and yet do they ioyne the emperors commandement with the grace of God and exclude the Pope altogether Theodoret hath these words Verum vbi spes eum fefellerat celebre illud Nicaenum concilium cogit publicos asinos mulas mulos quinetiam equos episcopis comitibus suis ad iter faciendum vtendos dat Sozom. hath these words Verū vbi contra quà m expectabat res succederet contentio reconciliationem concordiae c. But after the matter succeeded otherwise then he expected reconciliation was hindered with contention and Hosius also sent to make peace returned leauing y e thing vndone y e emperor appointeth a councel at Nice a city in Bythinia writeth to the presidents of al churches to be presēt at a day appointed Niceph. hath these words Infectis reb ad imperatorē rediit qui ad pacem componendam missus fuerat Hosius Itaque imperator c. Hosius that was sent to make peace returned to the Emperour not hauing accomplished the matter Therfore the Emperour perceiuing the mischife to grow to a head doth proclame the famous councel of Nice in Bythinia and by his letters calleth al bishops thither at the day appointed Thus wee see euidently by the vniforme testimonie of foure graue Historiographers whereof three liued more then a 1100. yeares ago that the bishop of Rome had no more to do in general councels then other bishops had First they tel vs that the Emperour sent Hosius the bishop of Corduba to bring the contentious to vnitie Secondly when that would not take place that hee proclaimed a councell to bee holden at Nice in Bythinia Thirdly that he cōmanded al bishops to come thither at a certain day apointed But of the B. of Rome neuer a word at al. The second Conclusion The second generall councell of Constantinople holden against Macedonius and his complices for denying the diuinity of the holy ghost was called by the commandement of the emperour Theodosius the first about the yeare of our Lord 389. Socrates hath these words Imperator nulla mora interposita concilium episcoporum ipsius fidem amplectentium conuocat quo tum fides concilii Nicaeni corroboraretur c The emperor Theodosius with al expedition calleth a councel of bishops embracing the right faith that aswel the faith of the Nicene councell might be confirmed as that a bishop might be appointed at Constantinople because he was in hope to make the Macedonians to agree with the bishops that held the right faith he sent forthe bishops that were of the Macedonian sect Sozomenus hath these words Breui deinde concilium episcoporum sibi consententium cōuocauit partim vt Nicaeni concilii decreta confirmarentur patrim vt ordinaretur aliquis qui Constantinopolitanae sedis episcopatum administraret Then shortly after Theodosius called a councel of Bishoppes that agreed with him partly that the decrees of the Nicene councell might be confirmed partly that one might be appointed B. at
c. But the emperour representeth al christian people because the iurisdiction and power of all the world is imposed vpon him Therefore in steede of the people the Emperor calleth councels and for this purpose is it that the calling of councels was euer done by the emperor as is alreadie said but afterward it was reserued to the Pope Out of these words I note first that the testimonie of this Panormitaine must needes be forcible against the papists because he was their owne popish Abbot their Canonist their archbishop their Cardinal I note secondly that the Emperor hath the chiefest iurisdiction ouer all the christian world euen ouer the Pope of Rome I note thirdly that in respect of his vniuersall and supreme iurisdiction hee hath authoritie to call councels I note fourthly that in the primitiue church al councels were called by the authoritie of the Emperour I note fiftly that in processe of time the Emperour of Rome yeelded vp his authorittie of calling councels to his bishop of Rome by which grant and the like the Pope at length abused all the world The veritie and infallibilitie of this conclusion is so manifest and irrefragable that the Iesuite Bellarmine cannot denie the same And therefore he is enforced to excuse the Popes absence from councels because he could not sit aboue the Emperor his words are alleaged in my booke of Motiues By this testimonie the Popes humilitie doth sufficiently appeare and for affinitie sake I will adioyne the testimonie of an other Monke for his tyrannie Sigebertus a Monke and therefore must bee of good credit with monkish Iesuits and other papists after he hath discoursed largely of the popes tyranny and namely of the monke Odo alias Otto who aspiring to the Popedome named himselfe Vrbanus the second addeth these words Vt pace omnium bonorum dixerim haec sola nouitas non dicam haeresis nondum in mundo emerscrat vt sacerdotes illius qui regnare facit hypocritam propter peccata populi doceant populum quod malis regibus nullam debeant subiectionem licet ei sacramentum fidelitatis fecerint nullam tamen debeant fidelitatem nec periuri dicantur qui contra regem senserint imò qui regi paruerit pro excommunicato habeatur qui contra regem fecerit noxâ iniustitiae periurij absoluatur To speake by the fauour of al good men this sole noueltie I will not say heresie was not yet knowne in y e world that his priests who causeth an hypocrite to raigne for the sinnes of the people should teach the people that they owe no subiection to wicked kings and that although they haue taken the othe of fidelitie yet doe they owe them no allegeance neither are they periured that think any thing against the king Yea hee that obeyeth the king is reputed an excommunicate person and hee that taketh parte against the king is absolued from iniustice and periurie Thus we see poperie to be heresie and the Popes to be heretikes and wicked men as their owne Monke Sigebertus teacheth vs. CHAP. XIIII Of the Bishops of Rome after Phoâ—as had made it the head of all churches THe byshops of Rome hauing obtained the supremacie by the imperiall grant of Phocas that parricide and cruel tyrant heaped mischiefe vpon mischiefe and neuer made an end thereof And that which I do here report of them shalbe truely and sincerely collected out of their own deare friends Sigebertus Gemblacensis Marianus Scotus Bartholomaeus Carranza Martinus Polonus Whereof the first 3. were popish monkes and the fourth a famous popish archbishop so that whatsoeuer they say of the Popes must needes bee of credit with the papists For doubtles they did not write any thing of any Pope which the verie truth did not enforce them vnto as who were most vnwilling to discouer the trupitude of their disholy fathers And Platina their renowmed Abbreuiator Apostolicus may be the fift witnesse and Polydorus the sixt if neede shall so require This general preface I make once for al lest I be tedious to the reader in the often repetition of my witnesses Pope Bonifacius the third with much ado obtained of Phocas after he had cruelly murdered the emperor Mauritius with his wife children that Rome should be y e head of al churches because before that time the church of Constantinople had the chiefe prerogatiue of al patriarchall seates So that popish primacie as we see ensued vpoÌ„ most bloudy tyranny Anno. 607. Pope Constantinus of a lay man was made a priest and by tyrannical ambitioÌ„ inuaded the Popedom to the great scandal of Christs church But shortly after through the zeale of the faithful hee was depriued of his pontifical magnificence and both his eies plucked out Anno. 765. Pope Iohn the eight of y t name be lying her sexe clad in mans attire with great admiration of hir sharpe wit singular learning was chosen to be the pope of Rome Shortly after by the familiar helpe of her beloued companion she brought forth y e homely fruits of her popedome An 855. This history of Pope Iohn is handled at large in the chapter of succession or rather of popish primacie if it be not true then doubtlesse smal credit can be giuen to any popish traditions for approued popish writers affirme it to be as I haue said Pope Adrian the third made a law that the Emperor shuld not deale with y e election of y e pope Where we may behold the ambitious minds the tyrannicall proceedinges of the late bishops of Rome This was done Anno 886. About this time Italie reuolted from the emperour Pope Formosus was a periured person For pope Iohn degraded him bringing him to laicall state again after he had bin the B. of Portua He further took him sworn y t he neither shuld be bishop nor euer returne to y e citie of Rome Yet pope Martin absolued him from his oth and after a fewe yeares he did not only come to the city but also was Pope Anno. 892. Pope Stephanus the sixt persecuteth pope Formosus after his death He calleth a councel disanulleth al the degrees of pope Formosus his predecessour He causeth his body to be brought forth into his consistory y e papall induments to be taken away a laicall habite to be put on the dead corpse two fingers of his right hand to be cut off and that done his body to be put into the graue And what was the cause I pray you of this great stomacke against Formosus Verily because this Stephanus sought to haue bin pope before him and where his ambitious intent was preuented by Formosus hee auenged him as a right Romaine vpon his dead corpes in the yeare 898. Pope Iohn the ninth called a councell of 74. bishops and disanulled the decrees of that Synode which pope Stephanus held against Formosus Behold y e sweet christian vnitie
haue it seene Pope Bonifacius the 8. made a constitution in which he called himself Lord spirituall and temporall of the whole world Whereupon he required Philip the French king to acknowledge that he held his kingdome of him which when the king refused to doe hee gaue his kingdome to another This was done Anno. 1302. This pope entred as a foxe reigned as a Wolfe and died as a dog so doe they write of him CHAP. XV. Of certaine popish sects which they terme the orders of religious men WHatsoeuer I shal set down of these sects or religious orders as the papistes must needs haue them termed shal be truely and sincerely collected out of these popishe historiographers to wit Martinus Polonus Philippus Bergomensis Polyd. Virgilius Palmerius Platina and Ar. Pontacus Burdegalensis Which I here for once admonish least the often repetition thereof should be tedious Benedictus an Italian the father of all monkes erected an Abbay in the mount Cassinum and instituted the sect of the Benedictines about the yeare 527. These monkes in a short time began to be dissolute and were deuided into many new sectes whereof same were called Cluniacenses some Camalduenses some Vallisumbrenses some Montoliuotenses some GrandimonteÌ„ses some Cistertienses some Syluestrenses Al which being most variable in life maners obseruations wil for al that be right Benedictines EueÌ„ forsooth as our late popes must needs be S. Peters successors thogh they be as like as York foul SuttoÌ„ This sect of the Benedictines far altered from the first institutioÌ„ was reformed in y e yere 1335. For as Polydore grauely reporteth monks do not loÌ„g obserue their monastical institutioÌ„ The sect of the Carthusians was ordained by one Bruno in y e yere 1084. How this sect had the first originall it is worthy of due attention This is the story While Bruno was the reader of philosophy at Paris in France it chanced that a friend of his being a man of good external life died who lying dead vpoÌ„ the coffin in the church soundeth out these words in the eares of the said Bruno I am damned by the iust iudgment of God By which miracle Bruno was so terrified y t hee knew no way how to be saued but by inuenting the sect of the Carthusians Behold here the subtletie of the deuil who wanteth no means how to set vp superstition idolatry For if the story be true as I think it was in deed then doubtlesse the voice came from the diuel as which brought forth y e spirit of pride not of humility I proue it because this Bruno could not be coÌ„tent to be a monk amongst the Benedictines but he must be Lord Abbot of a new sect For since the order of the Benedictines was the ready way to heaueÌ„ as popery taught him either he condemned his own religion consequently his own institutioÌ„ or my consecution must be admitted Let what papist as list reply my reason can not be coÌ„uinced And here I note by the way the formal deformitie of al the sects or orders in poperie to wit that the papistes ascribe merite and saluation to the same Let therefore this story of our holy father Bruno neuer be forgotten The order called â—raemonstratensis began the yeare 1119. The first authour thereof was one Norbertus by name Who doubtles either conâ—emned the former orders at the least of imperfection or els was puffed vp with the spirit of pride as were his predecessors his fraterculi before him The sect of the Carmelites began in y â— yere 1170. was instituted by one Almericus y e bishop of Antioch This sect though it had the original in the time mentioned yet was it not in full perfection for the space of 40. yeres to come The sect of Dominicans whereof Tho. Aquinas surnamed Angelicus was one began in the yere 1198. The authour of this sect was one Dominicus Calaguritanus a Spaniard borne The sect it selfe was termed Ordo fratrum praedicatorum The sect of the Franciscans began in y e yere 1206. Of which sect was Io. Scotus surnamed D. Subtilis The author of this sect was one Franciscuss Asisiates an Italian born The sect it self was termed Ordo fratrum minorum Thus we see y t these Romish sects were multiplied as if it were swarmes of Bees The sect of the Iesuates began in the yeare of our Lord 1371. the author of this sect was one Ioannes Columbinus Senensis the sect it selfe was termed ordo Iesuatorum The sect of the Iesuites began in the yeare of our Lord 1540. The author thereof was one Ignatius Loyola a souldier and a Spaniard borne The moonkes of this sect as they were hatched after al others so doe they in pontificall pride exceed al the rest This sect is termed ordo societatis Iesu the verie name expressing their proud and hauty mindes For no name of so many sectes before them nor any other appellation could content them vnlesse they be termed fellowes and companions with Iesus Christ. They are indeede so proud and stately that where euery other Romish sect hath some cardinall to be their protector they only to die for it wil haue none at al. And why because forsooth they will depend vpon none neither submit themselues to any saue to the pope alone to whom I weene they wil be subiect because they can no other doe They are not only proud but very factious people They are hated generally of all sortes of men they cherish themselues and seek to ouerrule all others They employ some of their sect to no other end but only to looke into matters of state that so by parasiticall informations made to the pope they may leade all the world in a string The Perioch First therfore since popish primacie began in the yere 607. Secondly since priests marriage was neuer prohibited til the yere 385. Thirdly since popes pardoÌ„s were neuer heard of til the yere 1300. Fourthly since popish purgatory tooke no root in the Romish church til the yere 250. Fiftly since inuocation of saints adoration was not known til the yere 370. Sixtly since popish pilgrimage began in the yeere 420. Seuenthly since the merite of works de condigno was disputable about the yere 1081. Eightly since the communion vnder both kindes was neuer thought vnlawful til the yere 1414. Ninthly since the popes buls were not authenticall til the yere 772. Tenthly since auricular confession was not established till the yeere 254. Eleuenthly since general councels were euer summoned by the emperours many like matters of importance as may appeare by this smal volume I may reasonably conclude that al men careful of their saluation wil detest from their hearts al popish faction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Table containing the texts of holy scripture which are handled in this Volume Necessary at the least for the simple Reader