behalfe Some God be thanked for it are wholy and soundly reformed Othersome are inforced so to doubt of your doctrine as they know not in the worlde what to say or thinke thereof Othersome either seduced by your sinister report or else to saue your credite if it would be affirme very desperately that you haue answered my Motiues already and all generally both thinke and say that yee will shortly answere them if there be any trueth on your side One whole yeere I haue expected your putatiue answere as who had then and still haue a most feruent desire speedily to reply vpon the same Now since mine expectation is in that point frustrate in this second yeere I haue addressed my selfe to giue you a further prouocation In this Booke I haue not concealed any thing that I knew or could possibly say for you I haue not dissembled the mightiest obiections that can be made in your defence neither haue I passed slenderly ouer them but confuted them so pithily and so exactly as if any of you or of your brethren abroad shall be able to yeelde a sufficient answere in your defence I promise vnfainedly to subscribe vnto his doctrine Remember therfore what the Orator saith to wit that to erre standeth with mans infirmitie but to perseuere in errour is proper to fooles alone If you can deuise how and in what sort to answer me all wise men both say and thinke that ye will doe it vndoubtedly If you know not how to defend your cause because the trueth preuaileth so mightily then shew your selues to be wise men by embracing the trueth willingly and not to be fooles by striuing against the same wilfully Haue the feare of God before your eies pray that your hearts may be inlightened with the true knowledge of his sacred word and let not the shame of the world keep you backe from the publike confession of the known truth Peruse my Booke seriously ponder my discourse deepely contemne nothing wilfully examine all my reasons sincerely and that done giue your indifferent censures accordinglie If you finde Poperie confuted effectuallie then yeelde to the trueth and giue God the glorie if you thinke I faile in prouing my intended purpose then vse your wittes and your pennes as well for my confutation as for the credit of your cause and the expectation of your seely brethren who shortly will renounce all Poperie if ye with speede doe not defend the same Amen To the Christian Reader IN this small volume gentle reader thou maiest behold the original of Poperie with the daily increments therof liuely discouered before thine eies as also an euident confutation of whatsoeuer can possibly be said in defence of the same Thou hast together with this a fruitfull summarie of the olde and newe Testament contained in the first second part of this present Suruey Throughout which discourse thou must euer remember that in the bookes of the Kings and of the Psalmes I commonly follow the supputation of the latins And if thou canst reape any commodity by this my labor then thanke God for it and pray that my daily studies may still tend to his glorie and the common good of his churche I haue long expected an answere from the Papists either seuerally from some one or ioyntly from many If they be still silent the world must needes iudge that the trueth is not on their side How sincerely I am perswaded as I write to God the iust iudge I appeale for witnesse Albeit the malitious and mal-content seeke by the contrarie and like slanderous reports to bring me in disgrace But as Christs Apostle saith to them that loue God all things in the end will turne to the best Fare well in Christ Iesus and continue in louing me christianly as I hope thou doest The postscript to all the readers of this Suruey in generall AFter that I had accomplished this present volume a friend of mine gaue me to vnderstand that some persons were offended because I say in the epistle dedicatory of my Motiues that S. Paul erred gentilizing For whose satisfaction if they wil be satified with reason I say first that the nature and condition of some persons is such that though they be slow to doe well themselues yet are they very propense to reprehend that which is well done by others I say secondly that if such persons would deeply consider the prudent law of the sage wise Persians other things well said shuld haue mooued them to conceale that fault though it were as ill as they imagine I say thirdly that such persons seeke Nodum in scirpo and that it is no fault at all I prooue it euidently because to gentilize is nothing els but to play the part of a gentile and consequently since S. Paul then named Saul did as cruelly persecute the Christians as euer did the tyrannicall gentiles Nero Domitianâ— Traiane Seuerus Maximinus Dâ—cius or Dioclesianus It followeth of necessitie that he did gentilize indeed For as holy writ recordeth Hee breathed out threatninges and slaughter against the disciples of the Lord. He desired letters to Damascus that hee might bring bound to Ierusalem all aswell women as men that professed the name of Christ Iesus insomuch that a voice cried from heauen vnto him and saide Saul Saul why persecutest thou me He likewise saith of himselfe that hee is not worthy to be called an apostle because he persecuted the church of God and all this doubtlesse he did in error because as himselfe saith of the Iewes his brethren if they had knowen they would neuer haue crucified the Lord of glorie Yea hee himselfe saith of himselfe that hee was receiued to mercie because hee erred ignorantly through vnbeliefe S. Paul therefore erred gentilizing though hee were a Iew in that he persecuted Christ and his church euen as did the Gentiles in the error of Gentilitie Which thing being spoken obiter in the way of mine honest purgation and not to establish anie point of doctrin was not a sufficient motiue to offend anie wel affected reader Well I say with the apostle Si hominibus placerem Christi seruus non essem As before so now againe I willingly employ my whole industry to glorifie my God and to profite his church if by any meanes I can And as I greatly wish to pleasure thankful persons who euer accept in good part godly labors so do I make no great account to discontent malitious Zoili who seldom or neuer broke that wel which is well done by others THE FIRST PART Containeth the state of the Church from Adam vntil the Monarchie of the Romanes The first booke is of the time and memorable actes from Adam vnto the captiuitie of the two Tribes The first Chapter of the Creation and other things coincident The first Section of the creation of Man GOd created heauen the foure elements and all things contained therein and this he did of nothing that is without any
Infra illud quoque vacare non creditur mysterio quod summus pontifex septem modis accipit osculum videlicet ad os ad pectus ad humerum ad manus ad brachia ad genu ad pedes The Priest kisseth the aulter thrise to signifie I knowe not to whom the triple peace that is to say peace temporall peace spirituall and peace eternall Againe the Bishop kisseth the booke twise to signifie the concord betweene the old and the new testament Furthermore we beleeue this to be a great mysterie that the popes holinesse receiueth a kisse seuen maner-wise to wit to his mouthe to his brest to his shoulder to his hands to his armes to his knee and to his feete Thus gentle reader thou maiest beholde their irreligious ceremonies with their fond interpretation of the same For they had neede to put manie of their Priestes to the Schoole all their life before they will perfectly vnderstand such obscure and vnsauerie significations Yet such is the blindnesse of the seely people that they were brought into the admiration of the masse by these and other like beggarly ceremonies For the lesse they vnderstood the more magnificence and maiestie they ascribed to the thing I must needes adde hereunto the kissing of the patine Ad notandum inquit Durandus charitatem sacerdos osculatur patinam quae designat cor patens in latitudine charitatis The priest saith Durandus kisseth the Patine to giue a signe of charitie which signifieth an open heart in the latitude of charitie I weene this is a sufficient Sermon for y e whole auditorie But alas coulde the people no way be taught what charitie was vnlesse the priest kissed the Patine doubtlesse they were so farre from learning any thing thereby as neither they nor the priest himselfe commonly knewe what was meant by the same The 6. Section Of the triple breaking of the Sacrament THe papistes breake their supposed Christes body into three partes thereby to expresse this high mysterie Christes bodie risen again walking on earth and lying in the graue So saith pope Sergius in their own canon-law These are y e words Triforme est corpus Domini Pars oblata in calicem missa corpus Christi quod iam resurrexit monstrat Pars comesta ambulantem adhuc super terram Pars in altari vsque ad missae finem remanens corpus in sepulchro quia vsque ad finem seculi corpora sanctorum in sepulchris erunt The bodie of our Lord is threefold The part that is put into the chalice signifieth Christes body risen againe The part eaten signifieth Christ yet walking on earth The part remaining to the end of the masse signifieth Christes body in the graue because the bodies of Saintes shalbe in the graues till the worldes end We see here their doctrine we behold their practise Let vs now duely examine their mysteries First therefore the peece dipped into the cup is Christes body say they after his resurrection but it may more fitly represent Christes body crucified because drowning of the body is most like to y e crucifying of the same Secondly the part that is eaten may more fitly represent Christs dying then walking for as I weene a deuoured thing is past walking Thirdly Christ doth not now walke on earth and so it is a false figure or signification Fourthly this practise of reseruing some part to the ende of the masse is nowe changed for the priest this day eateth vp all euen in the church of Rome Here it shall not bee amisse to set downe the maner of the Popes receiuing because although the act bee done verie seldome yet is it not then without a mysterie and lest credit bee not giuen to my words their owne Durand shall tell the storie for them Thus doth he write Romanus pontifex ideò non communicat vbi frangit quoniam ad altare frangit ad sedem communicat quia Christus in Emaus coram duobus discipulis fregit in Hierusalem coram discipulis duodecim manducauit In Emaus enim fregisse legitur sed non comedisse legitur Ascendens igitur sedem ibi communicat siquidem secundum apostolum Christus caput est ecclesiae caput autem in corpore sublimius excellentius ob sui perfectionem caeteris membris collocatur The Pope doth not receiue the sacrament where hee breaketh it because he breaketh it at the altar but he receiueth it in his chaire For Christ brake it in Emaus before his two Disciples and he ate it in Hierusalem before his twelue apostles For we reade that he brake it in Emaus but not that he ate it He therfore ascends vp to his seate receiueth it there For as the apostle saith Christ is the head of the church and the head must be set in an higher and more excellent place then the other members in the body for the perfection thereof In these words I note first the fond resons of popish mysteries I note secondly that the Pope is nothing inferiour to Lucifer in pride I note thirdly that the Pope aduanceth himselfe aboue Saint Peter whose successour hee sometime claimeth to bee For herein hee cannot be content to imitate Peter who receiued with the other apostles his brethren but hee must haue a more excellent and higher seat euen while he eateth the eucharist that so hee may be as another Christ. What is this my dearest if it be not to shew himselfe Antichrist indeede The seauenth Section Of the Popish Miter WHen Moses that holy seruant of God came downe from the mount Synai hauing the 2. tables of the law in his hands his face shiâ—ed bright was as if it had had two horns as their vulgar latine text saieth For the resemblance wherof si dijs placet the Pope and his byshops must haue miters on at masse hearken to their owne glosse and then giue your censure for the mystery thereof Thus writeth Durand Mitra scientiam vtriusque testamenti designat Duo namque illius cornua duo sunt testamenta anterius nouum posterius vetus quae duo episcopus memoriter debet scire illis tanquam duplici cornu fidei inimicosferire Videri debet quideÌ„ subaitis episcop cornutus sicut Moses de monte Synai descendens The myter signifieth the knowledge of both testaments for his two hornes are the two testaments that before is the new testament and that behind is the olde which two the bishop must haue by hart and without the booke and must smite the enemies of the faith with them as with a double horne The Byshoppe must be horned to his subiects euen as Moses was when hee came downe from the mount Synai By this euerie child may see how fond the popish mysteries and ceremonies be This one thing I wil adde that if the Romish bishops shall neuer weare myters vntill they can the olde and new testament as is here mentioned the most of them
Ioatham Amos prophesied against the nations adiacent to them in the time of Ozias Esaias prophesied against Iuda and Iurasalem in the time of Ioatham Ioel prophesied to Iuda and Ierusalem in the time of Ozias Michaeas prophesied against Ierusalem and Samaria in the time of Ioatham Nahum prophesied to the Assyrians and Niniuites in the time of Ioatham Abacuc prophesied against Babylon and Nabuchodonosor in the time of Manasses Ieremias prophesied to the citie of Ierusalem in the time of Iosias and Zedechias Sophonias prophesied against Iurusalem and Iuda in the time of Iosias Ezechiel prophesied to the captiues in Babylon in the time of Ioachim Daniel prophesied to his countrey men in Babylon in the time of Ioachim Haggaeus prophesied to all the people in Ierusalem and Iuda in the time of Zorobabel Zacharias prophesied to the people of Ierusalem and Iuda in the time of Zorobabel Malachias prophesied to the people of Ierusalem Iuda in the time of in the end of the captiuitie 〈…〉 CHAP. X. Containing a particular description of the time of the Prophets called the greater The first section of the Prophet Esay THe Prophet Esay was the sonne of Amos not of that Amos who was the third of the 12. lesser Prophetes but of another Amos hauing different characters with the Hebrews Aug de ciuit libr. 18. cap. 27. Hier. in 1. cap Esaiae Esay prophesied to Ierusalem and Iuda that is to the two tribes of Beniamin and Iuda Hier. in 1. cap Esaiae Esay who was also called Azarias Osee Ioel Amos prophesied at the selfe same time in the daies of Osias Ioatham Achas and Ezechias kings of Iuda Hier. in princ Esaiae The wicked king Manasses caused the prophet Esay to be sawed in peeces with a wodden saw Wherefore that which the Epistle to the Ebrewes saith of the tortures of Gods Saintes that they were hewen in sunder is very fitly referred to the prophet Esay Hier. lib. 15. cap. 57. in Esaiam The second section of the prophet Ieremie Ieremie prophesied to y e two tribes of Iuda Beniamin he foretold their captiuitie in Babylon hee began his prophesie in the daies of Iosias he continued the same in the daies of Ioachim and vntill the eleuenth yeare of Sedechias in the time of the captiuitie Orig. hom 1. in Hier. Aug. de ciu lib. 18. c. 33. Betweene the time of Ieremias and Esaias were one hundred and fiftie yeares Hier. lib. 9. cap. 30. in Esaiam He was the sonne of Helkias the priest cap. 1. Iere. v. 1. the tradition of the Hebrewes is that whensoeuer the father or graundfather of any prophet is put in the title such a one was also a prophet himselfe Gloss. ordinar Sophonias prophesied at the same time with Ieremias Athanas in synop Aug. de ciu lib. 18. cap. 33. Iehoiakim king of Iuda burnt the book which Baruc wrote wrote at the mouth of Ieremias in which booke the prophet shewed what punishment God had determined to bring vpon Iuda and Israel if they would not returne euery man from his euill way and bring forth worthy fruites of repentance But Ieremie at Gods appointment wrote another book which contained the afflictions of Iuda and Israel in a farre larger maner Ierem. cap. 36. Where we may note by the way that the wicked do euer kicke against the preachers of Gods word especially when their sinnes are reprooued But at length they tast of the cup of Gods wrath for their great contempt and disobedience And our papistes are now become Iehoiakims as who both burne the writers of all bookes that reprooue their superstitions and idolatry and also cast the bookes into the fire Yea euen the holy bibles if they be once translated into the vulgar tongue Ieremie began to prophesie when he was a childe in the 13. yeere of Iosias king of Iuda hee continued his prophesie during the reigne of Iosias the sonne of Amon. 19. yeares and after that vnder Ioachim 11. yeres and vnder Sedechias 11. yeares who was the last king of Iuda The three moneths of Ioachaz and Iechonias are reckoned in the yeares afore named So that from the beginning of his prophesie vntill the captiuitie of Ierusalem in which himselfe was taken he prophesied 41. yeres ouer and besides that time in which he was carried away into Egypt and prophesied in Taphins Hier. in cap. 2. Ierem. at which Taphins in Egypt as some write hee was stoned to death But before that time he was put in a deep dungeon of myre Iere. 38. The third section of the prophet Ezechiel Ezechiel followed Ieremie and began to prophesie in the fift yeare of the transmigration of Iechonias which was the same yeare of the reigne of Sedechias Hier. lib. 5. cap. 29. in Ieremiam in the 30. yere after some of his age Ezechias c. 1. but as S. Hierome writeth the 30. yeares whereof the Prophet speaketh are not the yeares of the age of Ezechiel himself but the yeares from the 18. of king Iosias at what time the booke of the law was found vntill the fift yeare of the captiuity of Iechonias Hier. in cap. 1. Exech 2. Ezechiel was carried away captiue into Babilon togither with Iechonias Daniel and the three children Hier. in princ Ezech. Aug. de ciu lib. 18. cap. 34. This holy prophet foretold the destruction of Hierusalem and the captiuitie of the Iewes for their manifold sinnes and wickednesse earnestly exhorting them to repentance For which cause the Iewes were so exasperated against him as the wicked are this day against the preachers of Gods word that they trailed him on the ground amongst the stones till his braines went out Author oper imperf in Matt. cap. 23. hom 46. prop. finem A golden obseruation In the dayes of Iosias king of Iuda Helkiah the Priest found the booke of the lawe of the Lord giuen by the hand of Moses Which when the good king vnderstood hee gathered togither all the inhabitantes of Ierusalem and of Iuda and the Priests and the Leuites and all the people from the greatest to the smallest and he read in their eares all the words of the booke of the couenant that was found in the house of the Lord and the king caused all that were found in Ierusalem and Beniamin to stand to it and hee compelled all the people of Israel to serue the Lord their God 2. Par. 34.4 Kin. 22. Thus saith the holy scripture By which we see euidently that the ouersight of all persons in all causes aswell ecclesiastical as ciuill pertaineth to the king and that the king hath the charge of religion committed into his handes and also that he may compel priests and Leuites to doe their dueties in that behalfe On the other side we may note the intollerable impietie of our disholy fathers the late bishops of Rome Who most irreligiously and very impudently excommunicate christian kings and monarches because they appoint the word of God to be preached in their
sucuus Anno Dom. 333 The raigne of the Caesars Anno Dom. 743 15 88 Fridericus 1. Anno Dom. 333 The raigne of the Caesars Anno Dom. 743 37 89 Henricus 5. aliâs 6. Anno Dom. 333 The raigne of the Caesars Anno. Dom. 743 10 yeares 90 Otho 5. aliâs 4. Anno Dom. 333 The raigne of the Caesars Anno. Dom. 743 13 91 Fridericus 2. Anno Dom. 333 The raigne of the Caesars Anno Dom. 743 33 92 Rodulphus Anno Dom. 333 The raigne of the Caesars Anno Dom. 743 19 93 Aldulphus Anno Dom. 333 The raigne of the Caesars Anno Dom. 743 1 yeare 3. monethes 94 Albertus Anno Dom. 333 The raigne of the Caesars Anno Dom. 743 9 yeares The names of the Caesars 95 Henricus 6. Anno Dom. 752 The raigne of the Caesars Anno Dom. 998 5 yeares 96 Ludouicus 4. Anno Dom. 752 The raigne of the Caesars Anno Dom. 998 33 97 Carolus 4. Anno Dom. 752 The raigne of the Caesars Anno Dom. 998 32 98 Venceslaus Anno Dom. 752 The raigne of the Caesars Anno Dom. 998 22 99 Robertus Bat. Anno Dom. 752 The raigne of the Caesars Anno Dom. 998 10 100 Sigismundus Anno Dom. 752 The raigne of the Caesars Anno Dom. 998 27 101 Albertus 2. Anno Dom. 752 The raigne of the Caesars Anno Dom. 998 2 102 Fridericus 3. Anno Dom. 752 The raigne of the Caesars Anno Dom. 998 53 103 Maximilianus Anno Dom. 752 The raigne of the Caesars Anno Dom. 998 26 104 Carolus 5. Flandr Anno Dom. 752 The raigne of the Caesars Anno Dom. 998 30 yeares 105 Ferdinandus Anno Dom. 752 The raigne of the Caesars Anno Dom. 998 6 yeres 4. 〈◊〉 106 Maximilianus Anno Dom. 752 The raigne of the Caesars Anno Dom. 998 11 yeares Of these Emperours more shalbe said in peculiar 〈◊〉 when I come to the second part and first booke thereof The third booke containeth the description of the second Monarchie that is of the Persians CHAP. I. Of the originall of the monarchie and succession in the same GOd most mightie and most faithfull for his power doth whatsoeuer pleaseth him and for his promise sake hee vndoubtedly accomplisheth whatsoeuer he hath said He suffered the Iews his peculiar people to be long afflicted by the Babilonians but after that 70. yeares were fully complete and expired according to his promise Isai. 45 1.48.20 He with great ioy wrought their deliuerance He appointed king Cyrus to set them at libertie whom for that purpose he called his annointed Es. 45.1 Which Cyrus hauing conquered the kingdome of the Medes against Astyages left the said kingdome to Darius his vncle by whose aide he tooke Babylon and so transported the Monarchie of Babylon to the Persians Cyrus deliuered the Iewes from captiuitie the very same yeare that he took Babylon He also gaue them great treasures to build the temple of Hierusalem and sent them home againe vnder the conduct of Zorobabel Esd. cap. 1. cap. 2. 2. Par. 36. ver 23. Esd. 7. v. 15. He commaunded to giue them of his own reuenewes day by day so much as should be necessary Esd. 6. verse 8.9 Cyrus king of Persia brought forth by the hand of Mithridates the treasurer all the vessels of the house of the Lord which Nabuchodonosor had taken out of Hierusalem and placed in the house of his false God Cyrus numbred them vnto Sesbazer the Prince of Iuda To wit 30. Chargers of gold a thousand chargers of siluer 29. kniues thirtie basons of gold 410. basons of siluer and of other vessels 1000. all which with other rich gifts the king bestowed on the Iewes to build vp againe their Temple Esd. 1. 2. Par. 36. The building of the Temple was hindered by the aduersaries of Iuda and Beniamin that is the inhabitants of Samaria whom the king of Assyria had placed in the stead of the ten tribes which ten tribes he had carried away vnto Ashur and put them in Halah and in Habor by the riuer of Gozan and in the citie of the Medes for at that time the Medes and Persians were subiect to the Assyrians which vexation hindering of the Iewes in building their Temple continued about the space of thirtie yeeres that is vntill the sixt yeare of Darius the sonne of Histaspis surnamed Assuerus and Artaxerxes indifferently Esdr. cap. 4. The difficultie The Prophet Daniel who liued euen in the time of the captiuitie of Babylon affirmeth constantlie that the same night in which Balthasar the king of the Chaldees was slain Darius King of the Medes tooke the kingdome being 62. yeares of age Dan. cap. 5. vers 31. and the said Daniel saith that he vnderstoode the time of the captiuitie by the bookes of Ieremy in the first yeare of Darius sonne of Assuerus who was of the seede of the Medes Dan. 9. vers 1. but Esdras writeth plainely that Cyrus was king of Babylon and gaue the Iewes leaue to build their temple to whom also he gaue great treasure as is alreadie saide Esdr. 1. Esdr. chap. 6. vers 3. The answere I say first with Saint Hierome vppon Daniel that Cyrus gaue the title of honour to Darius as well in respect of his olde age as for kinred sake I say secondly that Cyrus went about warres in other Countreyes and so had not the title though he were king indeed I say thirdly that Darius died the same yeare that he and Cyrus wan Babylon so as the Monarchie of the Medes Persians and Babylonians descended wholly vnto Cyrus The names of the kings of the Persian Monarchie Darius A. M. 3426 the time of their reigne A. M. 3655 9 monethes Cyrus A. M. 3426 the time of their reigne A. M. 3655 30 yeares Cambyses A. M. 3426 the time of their reigne A. M. 3655 8 yeares Smerdes magus A. M. 3426 the time of their reigne A. M. 3655 7 moneths Darius Histaspis aliàs Artaxerxes alias Assuerus A. M. 3426 the time of their reigne A. M. 3655 36 yeares Xerxes A. M. 3426 the time of their reigne A. M. 3655 20 yeares Artabanus A. M. 3426 the time of their reigne A. M. 3655 7 monethes Darius Artaxerxes Longimanus A. M. 3426 the time of their reigne A. M. 3655 40 yeares Zerxes A. M. 3426 the time of their reigne A. M. 3655 2 monethes Sogdianus A. M. 3426 the time of their reigne A. M. 3655 7 monethes Darius Nothus A. M. 3426 the time of their reigne A. M. 3655 19 yeares Artaxerxes Mnemon aliàs Memnon A. M. 3426 the time of their reigne A. M. 3655 40 yeares Darius Ochus aliàs vagosus A. M. 3426 the time of their reigne A. M. 3655 26 yeares Arsames sonne of Ochus A. M. 3426 the time of their reigne A. M. 3655 4 yeares Darius Arsami filius aliàs Arbelas or Melas A. M. 3426 the time of their reigne A. M. 3655 6 yeares The first obseruation It is to be obserued that Artaxerxes was the commō name of all
thinke that these 72. Iewish priests sent by Eleazarus the hie priest brother to Symon Priscus into Egypt to king Ptolomeus to translate the old testament out of their vulgar tongue that is the Hebrew into Greeke did translate the same seuerally being placed in 72. distinct celles so as no one coulde know what another did without diuine inspiration This notwithstanding they all agreed so perfectly when their interpretations were compared together as if they had beene all in one place and one acquainted with anothers act Which if it were true the decision whereof I leaue in suspence to the iudgement of the reader it coulde not but prâ—ceede of the holyghost Others as saint Ierome Aristeas Iosephus and all the Iewish Rabbins hold the flat contrarie opinion and auouch boldly that the report of the 72. celles and of the translation accomplished in so many seueral places is nothing else but a fable Which latter opinion seemeth more probable though not certaine because the Iewes could best tel the case of whom S. Hierome receiued his opinion Howsoeuer it was two things are certaine first that the Hebrew text is the foundation and originall and onely to be stoode vpon so often as any difficultie ariseth in the olde testament Secondly that howsoeuer they did translate yet was there such corruption of their translation euen in saint Hieromes time and before his dayes as it was found in very many places to swarue wholly from the Hebrew Which thing not only Saint Hieerome but Origen and other writers do witnesse for which cause Saint Hierome and Saint Augustine do verie wisely and grauely exhort to haue recourse to the Hebrew in the old Testament and to the Greeke in the new Testament so often as any varietie doth appeare And here wee must note two things first that those priests which Eleazar sent to Ptolomee were 72. in number as sundrie thinke albeit the two odde persons be omitted of others for breuitie sake Secondly that they translated onely the Pentateuche as writeth Iosephus in his first booke of antiquities Adde heereunto with the same Iosephus that they were sent to his librarie at Alexandria where if wee will beleeue Genebrardus were 54. thousand and 800. bookes CHAP. VI. Of Esdras Zorobabel and Nehemias God albeit hee doth often afflict and exercise his people with the crosse of temporall punishment for their good that so they may beholde their owne vnworthienesse and appeale to his mercie and wholly depend vppon his holy prouidence yet for his mercie sake hee doth in all ages and at all times excite worthie persons for their great commoditie and solace For after that he had visited the Iewes and kept them in bondage seauentie yeares in a strange countrey among infidels and idolaters hee raised vp diuers excellent men for their preseruation to wit Zorobabel Esdras and Nehemias Zorobabel was the captaine that brought them home and caused the temple to be builded Nehemias builded vp the walles of the citie deliuered the people from oppression and prouided that the law of God was put in execution among them This Nehemias was in great fauour and authoritie with king Artaxerxes and so obtained most honourable and ample letter patents for the accomplishment of whatsoeuer he did desire Esdras descended of the kinred of Aaron hee was a priest well learned in the law of Moses Hee was called Esdras the scribe that is one who had authoritie to write the lawe and to expound it Saint marke calleth such a one a Scribe Saint Mathew tearmeth such persons Lawyers and doctours of the lawe which is a point well worthie the obseruation This Esdras performed the office of a true priest indeed for he collected the bookes of holy scripture which were dispersed after the destruction of Hierusalem in time of the captiuitie without which bookes pure and sincere religion could not consist Yea so soone as the temple was builded againe vnder Zorobabell he is noted as Hierome recordeth to haue found out the Hebrew letters we now vse whereas vntil that time both the Samaritans and the Hebrewes had the selfe same characters Eusebius Caesariensis a man as well of great antiquitie as of learning calleth Esdras the most excellent diuine and skilfull doctour among the Iewes affirming that hee changed the Hebrew letters for this ende and purpose lest the Iewes should conuerse with the Samaritans He addeth further that his memorie was so great as he could recite the scriptures without the booke Some write that he inuented the prickes annexed to the text but others hold the contrarie The fift booke of the Monarchie of the Greekes from the Machabees vntill Christ. CHAP. I. Of the partition of the Monarchie and the reason of the same THe former part of the Monarchy of the Greekes which is from King Alexander the great vnto the Machabees conteineth 155. yeares and may be proued exactly by the chronographie of holy Writ The latter part of the Monarchie which is from the Machabees vnto Christ or if yee will from Antiochus Epiphanes to Herodes Magnus which is al one contayneth 173. yeares but cannot be proued out of the holy scriptures as the former part which is the cause of this my partition for perspicuitie sake yet may it bee gathered sufficiently out of the bookes of the Machabees Iosephus Iulius Africanus and Egesippus The obseruation As Alexander began this monarchie in the seuenth yeare of his raigne in the age of the world 3641. so did Antiochus Epiphanes sonne to Antiochus Magnus the sixt king of Syria beginne the time of this partition that is the second part of the Monarchie in the age of the world 3749. He was hostage at Rome from whence he fled and vsurped the kingdome of Syria from his brothers sonne he pretended to protect his sisters sonne Philometor the yong king of Egypt by that meanes sought craftily to get the kingdome of Egypt into his hands For better expedition of his wicked purpose he procured certain cities to be yeelded into his hands In his returne from Egypt he tooke Ierusalem and spoyled it The Agyptians peruing his craftie dealing receiued their cities againe in regard whereof hee entred Egypt with a strong armie but had the repulse by aide of the Romans after which repulse he retured in great rage and tyrannically bent his force against Hierusalem he constrained the Iewes for the space of two yeares vtterly to forsake the law Machabeus therefore and his sonnes being priests rose vp in armes against his brutish crueltie and deliuered the people CHAP. II. Of the gouernment of the Iewes after the captiuitie A triple gouernment was among the Iewes betweene the captiuitie the aduent of our sauior Christ Iesus for they were gouerned first by princes of the tribe of Iuda and royall stocke of Dauid from the captiuitie vntill Antiochus After that they were gouerned by priests who were not of the royal petegree of Iuda but of the tribe of Leui.
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
manifest if wee ponder deepely what famous popish doctours haue written herein Bernard hath these expresse wordes Sic non est quod iam quaeras quibus meritis speremus bona praesertim cum audias apud prophetam non propter vos sed propter me ego faciam dicit dominus sufficit ad meritum scire quod non sufficiant merita So there is no cause that thou shouldest nowe aske by what merites we hope for glorie especially since thou hearest the prophet say I will doe it saieth the Lorde not for your sake but for mine owne It is sufficient to merite to know that our merites are not sufficient Thus saith deuout Bernard who though hee liued in the greatest mist of poperie and so was carried away with some errours of his time yet did hee teach most christian doctrine almost in all his workes and because hee was reputed a great papist with the papists his testimonie is euer most forcible against them and their proceedings Aquinas hath these expresse words Manifestum est autem quòd inter Deum hominem est maxima inaequalitas in infinitum enim distant totum quod est hominis bonum est à Deo Vnde non potest hominis à Deo esse iustitia secundum absolutam aequalitatem sed secundum proportionem quandam in quantum scilicet vterque operatur secundum modum suum Modus autem mensura humanae virtutis homini est à Deo ideo meritum hominis apud Deum esse non potest nisi secundum praesuppositionem diuinae ordinationis ita scilicet vt id homo consequatur à Deo per suam operationem quasi mercedem ad quod Deus ei virtutem operandi destinauit And it is manifest that betweene God man there is exceeding great inequalitie for they differ in infinit all the good that man hath is of God Wherefore mans iustice receiued of God cannot be according to absolute equalitie but after a certain proportion to wit in as much as either worketh according to his condition Now man hath the measure and condition of his vertue from God and therefore mans merite cannot be with God saue onely according to the supposal of Gods holy ordinance so to wit that man may attaine that at Gods hand by his working as reward to which God hath appointed his power of working Thus writeth the master papist Aquinas who vtterly ouerthroweth all popish merite as it is this day defended in the church of Rome For first marke well gentle Reader for this is a weightie point Aquinas telleth vs that where there is not perfert equalitie there can be no merite properlie Secondly hee graunteth that there is infinite inequalitie betweene God and man Thirdly hee confesseth that mans iustice is not absolute but imperfect Fourthly he granteth that maÌ„ doth merite nothing in Gods sight saue only by way of his free acceptation Fiftly he confesseth that eternall life is not properly hyre but as it were hyre by reason of the same acceptation Durandus their owne schooleman denieth euery mans works how iust or holie soeuer he be to be simply and properly meritorious but onely to merite in an vnproper and large kinde of speech Meritum inquit propriè de condigno est cui simpliciter debetur aequale virtute operis nullum autem opus nostrum aequale potest esse vitae aeternae neque illam largitur nobis Deus ex iustitia sed ex quadam liberalitate sane quia gratìs acceptat nostra opera Merite saith Durand is properly of the worthy to which that is simply due which is equall by the vertue of the worke but no worke of ours can be equall to eternall life neither doth God giue it vs of iustice but of meere liberalitie in that he freely accepteth our workes Gregorius Ariminensis Marsilius Thomas Waldensis Paulus Burgensis and Io. Eckius all being zealous papists doe for al that denie mans workes to be meritorious of eternal life how holy soeuer the man be And gentle Reader that thou mayest fully knowe howe the papists haue of late yeeres bewitched the world and vnder pretence of holy zeale seduced simple soules call to minde that they vse to wrest the scriptures as I haue already proued out of their owne doctors and to come new no distinctions to make their false doctrine good Which for thy better satisfaction I will prooue concerning this present controuersie of the merite of works out of Iosephus Angles a grey frier and learned popish bishop who euen in that booke which he dedicated to the pope himselfe so mightie is the truth writeth in these expresse words Diuus Chrysostomus ait Etsi millies moriamur etsi omnes virtutes animae expleamus nihil dignum gerâ—mus ad ea quae ipsi à Deo percipimus Eodem etiam modo coÌ„siderantes omnes alij doctores sancti naturalem solummodo bonorum operum valorem illum à valore iusta vitae aeternae aestimatione longissime distare perpendentes prudenter dixerunt opera nostra non esse meritoria aut digna vita aterna Ex lege tamen siue conuentione siue promissione facta nobiscum opera bona hominis cum adiutorio gratiae Dei fiunt aeternae vitae digna illi aequalia quae seclusa illa dei promissione quae passim in sacris literis repetitur fuissent tanto praemio prorsus indigna Saint Chrysostome sayeth though wee dye a thousand times and accomplish all vertue of the minde yet doe wee nothing worthie of those things which wee receiue of God And all other holy doctors considering after the same manner the naturall valure only of good words and perceiuing that it is exceeding farre distant from the valure and iust estimation of eternall life sayd wisely that our works are not meritorious nor worthie of eternall life Yet for the couenant and promise made with vs the good works of man with the help of Gods grace are worthy of eternall life and equall with it which for all that that promise of God which is frequent in the scriptures set aside were altogether vnworthie of so great reward Thus sayth our Popish Bishoppe and holy Frier who though he bestirre himselfe more then a little to establish the condigne merite of works yet doth he in his owne kind of reasoning vtterly confute and confound himselfe For first he graunteth that not onely S. Chrysostome but all the rest of the holy Fathers with him affyrme good workes neyther to be meritorious nor worthy of eternall life Agayne he graunteth that workes considered in their naturall kinde are vnworthie of eternall life Thirdly he graunteth that good works euen as they proceede of grace and assistance of the holy Ghost are for all that vnworthy of eternall life if Gods promise and free acceptation be set apart Which three poynts doubtlesse are all that we desire to be graunted concerning the doctrine of good works And so though the Papists
neuer cease to impeach accuse slaunder and condemne vs in this behalfe yet do we defend nothing heerein but that which their owne best Doctors and printed bookes doe teach vs yea euen such bookes as are dedicate to the Popes holinesse himselfe The conceites which this Bishop alledgeth to make good his intended purpose are childish and too too friuolous For first where hee sayth that the Fathers speake of good workes onely in respect of their naturall valure as hee tearmeth it I aâ—nswere that that glosse and exposition is onely inuented by him and his fellowes to salue their beggerly doctrine if it wold be For besides y t no father saith so they repute al works before grace meere sin as I haue prooued out of Austen And our Bishop vnwittingly confuteth himselfe of such force is the trueth when he graunteth that good works done in grace are vnworthy of heauen if Gods promise be set apart For if they merite ex condigno as he auoucheth then doubtlesse promise couenant and mercie is altogither needlesse Secondly where the bishop fleeth to distributiue iustice so to establishe the merite of workes I answere that both the fathers and his fellowes are against him yea euen Aquinas himselfe For they vnderstand iustice commutatiue and require arithmetical equalitie And if Geometricall proportion were to be admitted yet should greater equalitie be required then can be found between our workes and eternall life The 9 obiection Ye brag that the merite of good workes cannot be found in all the Scripture But therein you belie both vs and the holy scripture For in the booke of Ecclesiasticus I finde these expresse wordes Omnis misericordia faciet locum vnicuique secundum meritum operum suorum All mercie shall make place to euerie one according to the merite of his workes Loe here is made expresse mention of the merite of his good workes The answere I say first that the booke of Ecclesiasticus is not canonicall Scripture as which was not found written in the holy tongue I say secondly that it is not for nothing that your late councel of Trent hath so magnified your Latine vulgata editio For such stuffe as this it doth affoord you in time of neede I say thirdly that in the originall and Greeke text your worde merite may long seeke for lodging before it finde any For these are the expresse wordes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Make place to all almes for euerie one shall find according to his workes The 10. obiection One Scripture saith that if we giue almes all things are pure vnto vs. Another scripture saith that charitie couereth the multitude of sinnes And it is frequent with the holy fathers that good workes deliuer vs from hell The answere I say first that S. Luke reprooueth y e extortions of the Pharisies exhorteth them to works of charitie As if he had said not vnwashed handes make you eate vncleanly but your wicked extortions Vse therefore charitie and giue almes to the poore and then your soules shalbe cleane though the platter be vnwashed This sense is gathered out of the verses aforegoing I say secondly that almesdeedes and other good works proceeding of faith do neither merite nor iustifie as is prooued but yet they are testimonies before men that wee be iustified by faith through the merites of Christ Iesus For which respect iustification is often ascribed vnto them as to the effects therof I say thirdly that the fathers in many places doe speake of temporal remission which often is graunted for almes deeds and the like The replie If good workes can neither iustifie nor merite then is it but a vaine thing to exercise our selues therein The answere I say first that thus to say and thinke is a probable signe of the reprobate who hath no feeling of Gods holy spirite but is become senselesse in all spirituall contemplation I say secondly that albeit good workes doe neither iustifie nor merite in proper kinde of speech yet be there many good and necessary causes why we should doe good workes First because God is glorified therein Therefore saith Christ let your light so shine before men that they may see your good workes and glorifie your father which is in heauen Secondly because by good workes we shew our gratitude loue towards God Therfore saith Christ If ye loue me keep my coÌ„mandements Thirdly because it is the end for which we were created Therfore saith the apostle For we are his workmanship created in Christ Iesus vnto good works which God hath ordained that we should walke in them Fourthly because they are necessary effectes of our predestination and consequently yeeld and euident morall certitude both to our selues to our neighbours that we are y e childreÌ„ of God Therfore saith the apostle There is no coÌ„demnation to theÌ„ y t are in Christ Iesus which walk not after y e flesh but after the spirite as if hee had said Who soeuer are the childreÌ„ of God cannot but liue after Gods holy lawes Which is the selfe same doctrine that Christ himselfe taught vs saying If ye shall keepe my commaundementes yee shall abide in my loue as I haue kept my fathers commandement and abide in his loue And S. Iohn confirmeth the same in these wordes In this wee know that we loue the children of God when we loue God and keepe his commandementes For this is the loue of God that we keep his commandementes So then if we keep Gods commandementes it is an euident signe that we loue God and that by faith wee are of his free mercie made his children for the merites and righteousnesse of Christ Iesus See more hereof in the eleuenth preamble in my first booke of Motiues The 8 conclusion Although good workes doe neither merite grace in this life nor glorie in the life to come as which are imperfect polluted with sinne and in rigour of iustice worthy of condemnation as is alreadie prooued yet because God hath decreed in his eternal counsel to bring vs to heauen by them as by ordinary meanes and right fruites of a sound christian faith they may in a godly sense be termed The secundary instrumentall cause of eternall life but in no sense the cause of mans iustification Explico I say of mans iustification because the latter can neuer be the cause of the former and consequently good workes following our iustification as the immediate fruites thereof can by no meanes possible be the cause of the same In regard whereof S. Austen as in many other thinges so in this point saide very learnedly Quòd opera non praecedunt iustificandum sed sequuÌ„tur iustificatum That workes doe not go before iustification but followe him that is iustified I say of eternall life because when there be many gradual effectes of one and the same cause then the former may fitly be termed the materiall cause of the latter that is as the schooles terme it Causa sine qua non
doubtles if not al shalbe without miters all the dayes of their life In these and like false signes and sottish ceremonies with which they haue a long time bewitched Gods people doth wholy consist their antichristian religion CHAP. XI Of the original of certaine odde Popish superstitions The first diuision Of changing the Popes name POpe Sergius the second being somewhat ashamed of his ancient name because it sounded not pleasantly in mens eares for he was called Os Porci Swine-mouth changed his old name and tearmed himselfe Sergius This Sergius liued more then 840. yeares after Christ from which time the maner of Popes hath beene to change their names so soone as they aspired to the popedome So writeth their owne deare friends Platina and Carranza These are Carranzaes wordes Sergius 2. sub Lothario primo Germano Caesare 3. primus mutauit suum nomē Nam antea Os Porci fuit appellatus Sergius the second in the raigne of Lotharius the first the third emperour of the Germans changed his name For before that time he was called swine-mouth a name verie vnfit for his holines and therefore with great reason did he change it and with the like spirit of pride I would say of humilitie other Popes since do imitate the same maner The second diuision Of kissing the Popes feete IVstinianus the Emperour after hee had sent for the Pope Constantinus to come to him at Nicomedia receiued him very honourably and sent him backe againe but first of a certaine fondly conceiued humilitie he fell downe and kissed the Popes feete This Iustinianus raigned more then 700. yeares after Christ and heere began the kissing of the Popes feete which as it was done then by the emperour vpon a fond zeale so is it this day continued with intollerable superstition The third diuision Of praying vpon Beades AFter that the people of God had liued aboue a thousand yeares vsing altogether godly bookes of prayer one Peter an eremite a French-man borne perceiuing the nature of men to bee desirous of nouelties was the first that inuented praying vppon beades Thus writeth Polydorus Virgilius a Papist by profession From hence sprang Rosaries Corones Lady psalters and a thousand superstitious kinds of prayers Whereof to rehearse the originall is a sufficient confutation The 4. diuision Of wearing a Cardinals hat INnocentius the fourth of that name who liued more then one thousand two hundred and fortie yeares after Christ first ordained that Cardinals should ride on horses in the streetes and haue a red hat carried before them by which hat they ought to remember that they should bee readie to sheade their blood for the gospell sake so saith their owne Platina The 5. diuision Of the paschall Torch THe papists vse vpon Easter eeue which they terme sabbathum sanctum to hallow a torch or taper of waxe which they call caerea paschalis in which they instill crossewise fiue hallowed greines To this taper they ascribe great holynesse and reserue it till the ascension or Pentecost Neuerthelesse it was first inuented by Pope Sozimus foure hundred yeares after Christ. This Sozimus falsified the decrees of the Nicene councell as I haue proued afore so to maintaine the vsurped primacie of the church of Rome The 6. diuision Of the number of Popish prayers at their masse The superstition vsed in poperie is to too grosse and ridiculous For either they must haue but one prayer one secret and one post-communion which three are alway in number equall or else the same must be three fiue or seuen but in no case two And why I pray you Because forsooth God is not pleased with an euen number So writeth their great Maister of ceremonies in these expresse wordes Quia vero numero Deus gaudet impari quidam obseruant vt impares dicant in missa orationes videlicet vel vnamitantum vel tres vel quinque vel septem Vnam ad designandum fidei vnitatem Tres ad significandum mysterium trinitatis quia Christus ter in passione orauit dicens Pater si fieri potest transeat à me calix iste Quinque ad designandum quinque plagas Christi septem ad designandum spiritum gratiae septi formis seu septem dona spiritus sancti Deus enim diuisionem discordiam detestatur Vnde cùm caeterorum dierum operibus benediceret operibus tamen secundae diei benedixisse non legitur Eo quod binarius numerus primò ab vnitate reeedebat ab eo caeteri diuisibiles numeri originem sortiuntur impar numerus est mundus Because god taketh pleasure in an odde number some obserue alway to say od praiers at masse to wit either one only or else three or else fiue or seuen One to signifie the vnitie of faith three to signifie y e mysterie of the Trinitie that Christ praied thrise in his passion saying Father if it be possible let this cup passe from me Fiue to signifie the fiue wounds of Christ. Seuen to signify y e spirit of seuenfold grace or the seuen gifts of the holy ghost for God detesteth diuision discord Wherefore when he blessed the works of the other dayes we doe not reade that hee blessed the workes of the second day and that because the number of two departeth first from vnitie and the other diuisible numbers take their originall of it and the odde number is pure and cleane Out of these words I note first that where our master Durand saith that some obserue to say odde praiers wee must not thinke that he would except any for their Tridentine rubricke appointeth all in generall to obserue that order I note secondly that as their Pighius affirmed the scripture to be like a nose of waxe so do they all at their pleasures appite it to euerie trifle as if it were a nose of waxe indeede For I pray thee gentle Reader what sottish applications are these here mentioned nay how bolde are our papists to wrest the scriptures as they list and yet do they neuer cease to impute that to others which is their owne peculiar fault I note thirdly that God is delighted with od numbers but not with euen for so saith master Durand and he proueth it out of their canon law Whereupon I inferre first that God is not pleased with the ten commandements which he gaue himself Secondly that hee is not pleased with the 12. articles of our faith which the apostles left by tradition as they say Thirdly that he was not pleased with the number of the 12. apostles perhaps therefore Iudas betrayed him to make the number odde Yet to say so cannot serue the turne because the apostles shortly after elected Mathias in his roome Fourthly that the words omitted in the works of the second day do not argue either liking in the odde number or disliking in the euen For the same words are added both in the fourth
as by which he may readily finde such places soundly answered as the Papists vse to wrest against the trueth The Texts of the Old Testament GEnesis chapter 3. verse 22. And now leâ—t he put forth his hand and take also of the tree of life and eate and liue for euer Page 1 Ge. 4.7 And thou shalt haue power ouer thy sin 361 Ge. 14.18 Melchisedech offred bread wine 419 Ge. 48.16 And let my name be named vpon them the name of my fathers Abraham Isaac 311 2. Sam. 12.14 Howbeit because by this deede thou hast caused the enemies of the Lord to blaspheme the child that is borne to thee shal surely die 292 Iob 42.8 And my seruant Iob shal pray for you for I wil accept him lest I should put you to shame 315 Psal 99.5 Adore ye his footstoole for it is holy 326 Psal. 110.4 Thou art a priest for euer after the order of Melchisedech 419 Psal. 66.12 We went into fire and water and thou hast brought vs into a place of comfort 298 Psal. 107.13 14 He bâ—ake their bonds asunder ib Ierem. 35.6 Ionadab the sonne of Rechâ—b our father commaunded vs saying Yeâ— shal dâ—iâ—ke no wine neither you nor your sonnes for euer 59 Dan. 4.24 â—edeeme thy sinnes with righteousnes 392 Dan. 9.24 Seuenty weeks are determined vpon thy people 99 Dan. 8.14 Vnto the euening and the morning two thousand and three hundred then shall the sanctuary beâ—â—â—ansed 98 Zach. 9.11 I haue loosed thy prisoners c. 297 Mal. 1.11 And a pure oblation shall be offered euery where 468 Mal. 3.3 He shal fine the sonnes of Leui. 299 Texts of the New Testament MAtth. chap. 5 verse â—6 Thou shalt not depart thence vntill thou hast payed the vtmost farthing 300 Mat 12.32 He that sinneth against the holy ghost shal neither be forgiuen in this world neither in the world to come 299 Matt. 16 19. And whatsoeuer thou shalt binde on earth c. 272 Matth. 28.20 And beholde I am with you till the worldes end 208 Luke 18.25 It is easier for a camel to go through a needles eie then c. 472 Luke 22.36 The saâ—nts are equall to the angels in heauen 338 Luke 22.31 I haue prayed for thee that thy faith neuer faile 212 Iohn 16.13 He will leade you into all truth 210 Ioh. 21.16 Feede my sheepe 215 Ioh. 21.26 Then came Iesus when the doores were shut and stoode in the middes 270 Actes 2.24 Whom God hath â—aâ—â—ed vp and loosed the sorowes of hell 305 1. Cor. 3.12 13. And the fire shall trie euery mans worke of what sort it is 301 1. Cor. 15 29. What shall they do that are baptized for the dead 302 2. Cor. 2.10 To whom ye pardon any thing I also pardon 277 2. Cor. 8.13 14. That also their abundance may be for your lacke that there may be equalitie 295 Ephes. 4.11 He hath put pastors and doctors in his church vntil the worlds end 193 Philip. 2.10 That at the name of Iesus euery knee should bow 301 1. Corinth 9 5. Haue we not power to leade about a sister a wife 220 Coloss. 1.24 And fulfil the rest of the afflictions of Christ in my flesh for his bodies sake which is the church 281 1. Timo 3.2 A bishop must be the husband of one wife 217 1. Timot. 3.15 The church is the ground of trueth 207 1. Timot. 4.3 Forbidding to marry and to abstaiâ—e from meates 226 1. Timot. 5.11 12. Hauing damnation bicause they haue broken their first faith 241 Hebr. 13 4. Marriage is honorable in all 225 1. Ioan. 5.16 If any man see his brother sinne a sin not to death 310 Apoc. 5 13. And all the creatures which are in heauen and on earth and vnder the earth and in the sea c. 304 Apoc. 19.10 See thou do it not I am thy fellow-seruant 321 A Table Alphabeticall A Abels death folio 46 Abraâ—â—mâ— birth and acts 49 Popish Abstinence 59 Adam created on friday 46 Adam though hee were mortall might haue liued foreuer 1 Adams age death and buriall 46 Ages of the world 2 Agnus Dei and the superstition thereof 492 Agrippa king of the Iewes 137 Allegeance taken away by the Pope 528 Alexandra the wife of Alexander 137 Angels if they heare our prayers 337 Antichrist See Supremacie and Priests marriage Antichristian tyranny 200 Antiochus his linage 147 The Apostles when and where they preached 172 Aristobulus king Herods sonne 139 Arrius and his heresie 178 Arrius thought to deceiue Constantine 179 Augustus the name of euery emperor 151 Auricular confession 493 B The tower of Babel 48 Babylon the place of the captiuitie 26 Praying vpon beades 487 Bernard condemneth merite of workes 389 Bernard affirmeth concupiscence to be sinne ibid. Bernard affirmeth the virgin M. to be a sinner 287 The Bookes of the scripture burnt and restored by Esdras 133 The Booke of Ieremie burnt by Ioachim and written againe 34 The Bookes of the Prophets 36 c. Bread remaineth in the eucharist 335 Popish Bulles 492 The building of the Temple 28 All Bishops erre by popish grant 204 C A Camel may passe through a needles eie 472 Candlemas day 491 The Captiuitie of the ten tribes 29 The Captiuitie of the two tribes 2â— The Cardinalles hat 488 The popish Carni-uale 492 Ceremonies of the Romish Church intollerable 486 Christs resurrection 168 Christs ascension and being in heauen 171 Christs body cannot be in two places at once 436 and 169 Christs body not carnally in the eucharist 466 Christs body truely eaten in the eucharist 464 Christs body not eaten by the wicked 452 Christs passion and the houre thereof 167 Christs resurrection 168 The Church cannot erre and how it is to be vnderstoode 207 The Church inuisible and how 206 The Church visible and how ibid. The visible Church among the Papists how ibi Church-seruice ought to be in the vulgar tongue 476 Circumcision a signe onely of the couenant 52 Concupiscence sinne in the regenerate 389 Confession in popish maner when it began 509 c Confession first instituted 515 Confession in popish manner impossible by grant of learned Papists 5â—6 Confession not knowne in Tertullians time 505 Confession abolished by Nectarius 509.510 The Communion of infants 186 Communion vnder one kinde 402 Communion of priests alone 415 Consecration in the popish masse and the forme thereof 432 The signe of the Crosse 157 Councelles summoned by the Emperour 518 D Dayes 2300. expounded 140 Dayes of popish abstinence 59 Daniel preached in Babylon 36 Daniel expoundeth the seuentie weekes 101 Darius king of the Medes 93 Dauid and other kings of the Hebrewes 24 The generall Deluge 27 The Departure of Israel out of Egypt 56 The Disciples of Christ 172 The Duration of the world 2 E Eli the priest Iudge of Israel 12 Elias at what time he liued 23 Elias the Cabalist his prophecie 2 Elias knew not the 7000. faithfull reserued in Samaria 206 The elect