and the people was of no force at all in those dayes vnlesse the Emperours or their lieutenants had confirmed the same This was done 637. yeares after Christs incarnation Concerning the creation of Benedicte Platina hath these words Ad hunc Constantinus imperator sanctionem misit vt deinceps quem clerus populus exercitús que Romanus in pontificem delegisset eundem statim verum Christi vicarium esse omnes crederent nulla aut Constantinopolitani principis aut Italiae exarchi expectata auctoritate vt anteà fieri consueuerat id enim ratum erat in creando pontifice quod princeps confirmasset vel qui eius vices in Italia gerebat The emperour Constantine sent a decree to this Pope that whomsoeuer the clergy people and Romane souldiers should hencefoorth chuse for their bishop all people should by and by beleeue him to be the vicar of Christ scilicet if they would Bartholomeus Carranza a dominican Frier hath the verie same assertion ad verbum Anastasius and Onuphrius haue these expresse words pontifices qui deinde fuerant creati consecrati sunt sine Constantinopolitani imperatoris iussione The Popes that liued afterwards were made and consecrated without the Emperour of Constantinople his commaundement as if they had saide in the olde time and in the auncient Churche no Bishoppe of Rome coulde haue beene admitted at anie time vnlesse hee hadde brought letters patents from the Emperour though now the practise bee farre otherwise Out of which doctrine I gather these three euident and most necessarie corollaries First that the vulgar and common sort of people are grossely deceiued when they terme papistrie the olde religion and repute them for the Catholikes For wee indeede are the true and auncient Catholikes and the Papistes are nothing else but flatte Heretikes For this Benedict coulde not bee made Bishoppe of Rome without the Emperours Letters Patents This primacie of the Emperour ouer the Bishoppe of Rome was sixe hundred foure score and foure yeeres after the incarnation of Christ. For at that time was this Benedict made the Pope So then the Bishop of Rome for the space almost of seuen hundred yeres after the incarnation of Christ Iesus acknowledged the Emperour for his superiour and Lorde as wythout whose Letters Patentes hee coulde haue no Iurisdiction For as in ciuill causes many are debarred from their lawfull inheritance and that by the violent dealing of mightie men euen so we catholikes haue beene many yeares excluded from our own churches our ancient and lawfull possessions and that by the force violence and tyrannie of the bloudy Romish antichrists And as temporall men are in time restored vnto their auncient right by iust and godly magistrates euen so were we and are we by the goodnes of God and most christian princes king Henry the eight and king Edward the sixt of famous memory our most gratious soueraigne Elizabeth restored to the old christian catholike and apostolike religion and placed againe in our owne churches the spirituall birthright of vs and our ancestours I gather secondly that our Bishops in England are made and consecrated according to the ancient christian catholike and Romaine manner that is by the Letters patents of the Prince I gather thirdly that Christian Emperours vppon a certaine zeale not grounded vppon knowledge yeelding vppe their soueraigne rights to the Bishops of Rome opened the window to all antichristian tyrannie For in short time after the Romish Bishops became so arrogant and lordly that they tooke vpon them to depose the Emperours to translate their Empires and to dispose at their pleasures of their royall scepters and regalities The third replie The church of God cannot bee without Bishoppes and priests as you haue already granâ—ed and as I haue proued out of Saint Paul but so it is that when yee first reformed the church as you tearme it yee neither had any Byshoppes nor any priests of your owne neither coulde you find any but with vs and in our church when Martin Luther went out from vs. Our church therefore and none but ours is the true church of god This reason is so strong as it can neuer be truly answered The answere I saie first that this reason seemeth to carrie a maiestie with it and a verie plausible shewe of truth and therefore did it a long time fascinate and seduce my selfe yet I trust by Gods holy assistance so to solue it as no papist shall haue cause any longer to glorie therein I say secondly that if our bishops or our lay-brethren had gone at any time to the greeke and East churches they shoulde haue found as good a materiall succession at the least as that of yours at Rome but there was no neede to take so long and so painefull a iourney in hand I say thirdly that our bishops and priests of late yeares were indeede consecrated by such as were sometimes in your church But thereupon will it not follow I assure you that the true church of God was with you and not with vs for no more can be inferred vpon your reason but that there remained a certaine externall face of the visible church still with you that is to say a mingled materiall succession of place and persons without the formall Euangelicall succession of trueth and doctrine The fourth replie How can the pastors of the church be without the doctrine of the church for the church cannot bee without the pastors as I haue proued and you also admitted this is it that I desire to learne The answere The reason hereof is this because God promised to giue alwaies pastors to his visible church but he neuer promised this to put the truth alwaies in their mouthes For this cause saith Saint Paule that God hath giuen pastors and teachers to his church vntil the end but he neuer said that he gaue them his holy spirit alwaies to preach and teach the truth no no he neuer promised any such thing You brag of your succession you say you are the church representatiue that your pope cannot erre but whatsoeuer he defineth iudicially that must be as true as the holy gospel Euen so did the wicked Iewes boast when the Prophet of God reproued them come said they let vs imagine some deuice against Ieremy for the law shall not perish from the priest nor counsell from the wise nor the worde from the prophet Thus did the Iewes boast then and thus doe the papistes boast now But what saith God by his Prophet to these your arrogant and Pharisaical conceites doubtlesse cleane contrary to wit but the law shall perish from the priest and counsell from the elder as if hee had said notwithstanding your great bragges of your priuiledges yet shall ye be infatuated and spoiled of all counsel trueth and doctrine The fift replie The Apostle saith that God gaue pastors and teachers to his church for this end that they shuld not
repraesentet totam ecclesiam vniuersalem tamen in veritate ibi non est vera ecclesia vniuersalis sed repraesentatiue quia vniuersalis ecclesia coÌ„stituitur ex collectione omnium fidelium Vnde omnes fideles orbis constituunt istam ecclesiam vniuersalem cuius caput sponsus est ipse Christus Papa auteÌ„ est vicarius Christi non verè caput ecclesiae vt notat glossa in Clem. Ne Romani de elect quae notabiliter dicit quòd mortuo papâ ecclesia non est sine capite ista est illa ecclesia quae errare non potest Vnde possibile est quòd vera fides Christi remaneret in vno solo ita quod verum est dicere quod fides non deficit in ecclesia Sequitur Christus ante passionem orauerat pro Perro vt noÌ„ deficeret fides sua ergo non dicitur deficere nec etiam errare si remanet vera fides in vno solo For concerning matters of faith euen the iudgement of one that is a meere lay man ought to be preferred before the sentence of the pope if that lay person could bring better reasons out of the old and new testament then did the pope And it skilleth not if one say that a councel cannot erre because Christ praied for his church that it should not faile For I say that although a general councel represent the whole vniuersall church yet in trueth there is not truely the vniuersall Church but representatiuely For the vniuersall church consisteth of the collection of all the faithful Whereupon all the faithfull in the world make this church vniuersall wherof Christ himself is the head The pope is the vicar of Christ but not truely the head of the church as noteth the glosse vpon the Clementines which saith notably that when the pope is dead the Church wanteth not an head and this is that Church which cannot erre Whereupon it is possible that the true faith of Christ might remaine in one alone and so it may truely be said y t the faith faileth not in the church Christ before his passion praied for Peter that his faith should not faile therefore the church is not said to faile neither to erre so long as the true faith abideth in one onely Out of these wordes I note first that by the opinion of the great Papist Panormitan a meere lay mans iudgement euen in matters of faith ought to be accepted and receiued before the popes constitution if the lay man bring better reasons out of the scriptures then the pope doth Which saying doubtlesse is the foundation of the doctrine this day established in the church of England in all other reformed churches throughout the world Neither doe we craue more of the papistes then their owne doctors will affoord vs. I note secondly that a generall councell may erre because it is not the catholike or vniuersall church indeed I note thirdly that that church which cannot erre is not the visible companie of pastors and doctors but the inuisible societie of all the faithfull in the worlde Where by inuisible I meane not that any of the elect is inuisible in his corporal consistence but that the vniuersall congregation of the faithfull as vniuersall is inuisible that is to say that no one mortall man seeth or knoweth all true beleeuers in the church In which sense is truely verified the saying of Elias when hee cried out that he only was left alone For albeit it be true that there was a visible church in Iudea vnder the good kinges Asa and Iosaphat euen when Elias made his complaint that he was left alone and although also that Abdias had told Elias that hee had hid an C. prophets by L. in a caue so as Elias could not be ignoraunt of a visible church in the worlde yet is it most true with all this that the vniuersall church as vniuersall was inuisible to Elias and that there were many thousandes of true beleeuers euen then in Samaria whom â—lias neither saw nor knew And therefore did God answere him saying I haue reserued to my selfe seuen thousand men which haue not bowed the knee to Baall I note fourthly that howsoeuer the visible bishops and pastors erre yet doth not the vniuersal church erre so long as the faith remaineth in any one whosoeuer I note fiftly that as in the time of Elias there were seuen thousand faithfull persons whom he knew not euen so were there in those daies when Martin Luther began his reformation many thousandes among the papists that sincerely beleeued the gospel whom hee neither saw nor knew The 6 replie The scripture telleth vs that the church cannot erre For as the Apostle saith it is the house of the liuing God the pillar and ground of trueth Therefore either Gods apostle teacheth false doctrine or els doubtlesse the trueth must euer be in the church The answere I answere that the true church of God which is the mysticall body of Christ doth neuer erre wholly and generally in the fundamentall pointes of religion and such as are necessary for our saluation I say first the true church of God because the societie of the visible pastors are not euer the mysticall members of Christ. I say secondly wholly and generally because albeit the trueth may faile for a time in the pastors of the church yet shall it neuer perish in the elect and true members thereof For though particular churches may erre in particular pointes yet shall the whole church neuer erre in the articles of necessary doctrine Though the elect may erre in part and at sometime yet shal they neuer erre either all generally or any one finally For whom and in respect of whom the church is rightly called the pillar of trueth This my exposition is made good by the testimonie of S. Austen whose words be these SecundaÌ„ ergo Sabbathi non debemus intelligere nisi ecclesiaÌ„ Christi sed ecclesiaÌ„ Christi in sanctis ecclesiam Christi in his qui scripti sunt in coelo ecclesiaÌ„ Christi in â—is qui mundi huius tentationibus non cedunt Ipsi enim digni sunt nomine firmameÌ„ti ergo ecclesia Christi in his qui firmi sunt appellata est firmamentum quae est in quit ecclesia dei viui columna firmamentum veritatis Therefore we may not vnderstand the second of the sabboth to bee any other then the church of Christ yet the church of Christ in the saints the church of Christ in those which are not ouercome with the tentations of this wicked world for they are worthy the name of firmament therefore the church of Christ is called the firmament in those that are firme which is saith hee the church of the liuing God the piller and firmament of truth The like saying hath S. Augustine in many other places but especially where he writeth against the Donatists Saint Chrysostome expoundeth this place of the veritie it selfe
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
and not of the pastors as you papists doe these are his expresse words quippe veritas ecclesiae columna firmamentum est for the veritie of the church is both the piller and the firmament And Anselmus holdeth flatly the opinion of Saint Austen expounding the words of Saint Paul so plainly of the elect as no papist is able to auoide the same vnlesse they will reiect Anselmus because they cannot answere him and yet they cannot so do without blushing because they haue hitherto reputed him for their owne these therefore are his expresse words Domus in qua Deus habitat ecclesia est ex multis collecta fidelibus qui variis modis sunt docendi ipsa eius ecclesia est in perfectis columna id est sublimis recta inconcussibilis sustentans iuniores atque sustollens in eisdem perfectis est ipsa firmamentum veritatis quia verbis exemplis firmat in cordibus infirmorum veritatem fidei mandatorum Dei. The house in which God dwelleth is the whole congregation of the faithfull who are to be taught diuersly and the same church is in the perfect a piller that is sublime straight inconcussible supporting and lifting vp the yonger sort and in the same perfect it is the firmament of truth because both by words and examples it confirmeth in the hearts of the weake the veritie of faith and Gods commandements Out of these words I gather first that the house of God whereof the Apostle writeth to Timothy is not the rable of Popes and popish prelates but the congregation of the faithfull I gather secondly that it is meant as well of the laytie as of the clergy and my reason is founded in these words of Anselmus who are to be taught for the pastors ex officio must teach the flocke and not bee taught of the flocke I gather thirdly that it is meant specially of the elect my ground is this because Anselmus saith it is a piller in the perfect For if there be anie perfection it is doubtlesse in the elect and none else The Popes owne Doctours Panormitanus and Syluester doe tell vs in plaine and manifest tearmes that it is the whole congregation of the faithfull that cannot erre these are Syluesters words Et sic intellige glossam dicentem quòd ecclesia quae errare non potest dicitur non papa sed congregatio fidelium quae scilicet tenet fidem quam Petrus cum aliis populis docuit And thus must the glosse be vnderstood which saith that the church which cannot erre is not the pope but the congregation of the faithfull that is such as hold firmely that doctrine which Saint Peter with other godly people taught Panormitan writeth thus Ecclesia vniuersitatis errare non potest scilicet in fide vel articulis fidei pro hac tantum Christus in Euangelio orauit ad patrem in aliis autem non solum ecclesia particularis verum etiam vniuersalis id est collectiâ— fidelium seu concilium generale errare potest The church vniuersall cannot erre that is to say in the faith or in the articles of our beliefe and for this church onely was Christs praier when he prayed to his father in the gospel yet in other things not onely the particular church but the vniuersal likewise may erre that is to say the collection of the faithfull or a generall councell Yea the Popes own decrees affirme so much to wit that the church is catholicorum collectio the congregation of the faithfull catholickes And the popes own deare glosse vppon his own decrees doth most liuely describe that church which cannot erre to be the congregation of the faithful thus is it there written in expresse tearmes Quaero de qua ecclesia intelligas quod hic dicitur quod non possit errare si de ipso papa certum est quod papa errare potest respondeo ipsa congregatio fidelium hic dicitur ecclesia talis ecclesia non potest non esse I aske thee O Pope Luci of what church thou vnderstandest that which thou tellest vs in this place to wit that the church cannot erre For if thou vnderstandest it of the Pope himselfe it is verie certaine that the Pope may erre I answere therefore that the church is heere taken for the congregation of the faithfull and such a church can neuer erre indeede Out of these words of Pope Lucius I note first that when the Pope affirmeth that the church cannot erre then his own deere and faithful interpreter answereth roundly that that priuiledge is not granted to the Pope but to the whole congregation of the faithfull I note secondly that the saide glosse proueth by sundrie chapters of the Popes owne cannon-law that the Pope both may erre and hath alreadie erred de facto I note thirdly that that church in which the truth alwaies abideth is the multitude of the faithfull I therefore conclude with S. Paul S. Augustine Saint Chrysostome Anselmus Syluester Panormitanus the Popes owne canon-law and popish interpreters vpon the same that the congregation of the faithfull is the piller and ground of truth and that church which cannot erre The seauenth replie Christ promiseth to bee with his disciples vntill the worlds end but the Apostles departed hence long sithence therfore as the fathers truely gather he meaneth of being with the catholike byshops the true successours of the Apostles The answere I say first that your popish Bishoppes of late yeares are neither catholike bishops nor successours of the Apostles as I haue alreadie proued I say secondly that Christ promiseth his spirituall and inuisible presence not onely to the Apostles for their time but also to the congregation of the faithful til the worlds ende and I proue it by the testimonie of the holy fathers Saint Chrysostome and Saint Augustine Saint Chrysostome hath these expresse words Nam cum dicit ecce ego vobiscum sum omnibus diebus vsque ad consummationem seculi noÌ„ ad eos tantummodo loquitur sed per eos ad vniuersum prorsus orbem For when he saith behold I am with you alwaies vntil the ende of the world hee speaketh not onely to them but to all doubtlesse that are in the whole worldâ— which assertion he hath in many other places of his works Saint Augustine hath words so important for this end and scope as more shall not neede to be alleaged Thus doth hee write in flat tearmes Non itaque fiâ— dictum est apostolis eritis mihi testes in Hierusalem in tota Iudaea Samaria vsque in extremum terrae tanquam ipsi foli quibus tunc loquebatur tantum munus fuerint impleturi sed sicut eis solis videtur dixisse quod dixit ecce ego vobiscum sum vsque in consummationem seculi quod tamen eum vniuersa ecclesiae promisisse quae aliis mortentibus aliis nasâ—eâ—tibus hic vsque in
seculi consummationem futura est quis non intelligaâ— sicut eis iliud ait quod ad eos omnino non pertinet tamen sic dictum est tanquam ad solos etiam pertineret cum videritis haec omnia scitote quia propé est in ianuâ—â— ad quos enim hoc pertinet nisi ad eos qui in carne tunc erunt eum omnia complebuntur It is not therefore so said to the Apostles ye shalbe my witnesses in Hierusalem and in al Iurie and in Samaria euen to the vtmost parts of the world as if they onely to whom he then spoke should haue accomplished so great a matter but as he seemeth to haue said onely to them that which hee said in these words behold I am with you to the worlds end Which thing neuerthelesse euery one perceiueth that he spoke it to the vniuersal church which by the death of some and by the birth of other some shall continue to the worlds end euen as hee saith that to them which doth nothing at all pertaine to them and yet is it so spoken as if it onely pertained to them to wit when yâ—â— shall see these things come to passe knowe that it is neare 〈◊〉 the doores For to whome doth this pertaine but to those who shall then bee liuing when all thinges shall bee accomplished In these words Saint Austen proueth plainly that this obiection wherin the papists glory so greatly make th◠〈◊〉 for them for saith hee these words alreadie recited one spoken to the whole congregation of the faithfull which are or shall be to the worlds end and this Saint Austen sheweth by two reasons First because not onely the Apostles but others together with them should be his witnesses in Hierusalem and Samaria albeit Christ spoke that of them touching the bearing witnesse of him as he spoke this to them concerning his spiritual presence And therefore as hee spoke the other to all the faithful so did he also this that is promised his inuisible presence not onely to the Apostles or pastors of the church but euen to all the faithful in the world Secondly because Christ spoke that to his Apostles as pertaining onely to them which for al that did nothing at al concerne them as if he had saide it is not a good reason to denie Christs presence to the whole church because hee vttered the words onely to the Apostles For since hee spoke that to the Apostles which pertained nothing to them but onely to others much more might he speake that to them which belonged to them with others The eight replie Christ himselfe saith that the holy ghost shal teach the Apostles al trueth euen many things whereof they were not capable then and therefore did he be serue those things till the comming of the holy ghost The answere I answere that the holy ghost after Christs ascension taught the Apostles al truth euen such things as Christ had reserued and that by reason of their â—uditie and imperfection in conceiâ—â—â—g heauenly doctrine yet those things so reserued and the truth so taught was nothing else but a manifest explication of the selfe same veritie which they in briefe before had heard For the holy ghost did coyne no new doctrine nor reueale anie new articles of faith but onely taught the Apostles the true sâ—nse of Christs words which before for their dulnesse they were not able to perceiue which sense they being directed by the instinct of the holy ghost deliuered to the whole world first by word and afterward by writing Al this I proue by two euident demonstrations first because Christ himself doth so expouÌ„d himself in these words folowing He shal teach you all things and bring all things to your remembrance which I haue told you which saying must bee wel noted because the latter words are a plaine declaration of the former as if Christ had said all things which the holy ghost shall teach the apostles after my departure are no newe doctrine but the very same things which they heard before of me and they differ onely in this that the Apostles doe more plainely vnderstand them by the assistance of the holy ghost Secondly because the best learned popish doctors do holde the same opinion For Melchior Canus hath these words Nec vllas in fide nouas reuelationes ecclesia habet for the church hath no new reuelations in matters of faith Thus saith Christ himselfe and thus teacheth their owne doctour and yet would the papists enforce vs daily to admit new doctrines from the church of Rome The ninth replie Peter is the rocke of the church against which hell-gates shall neuer preuaile therfore Saint Peters successors can neuer erre The answere I answere that not Saint Peter but the confession which he made is that rocke of the church against which hell gates shal not preuaile And this is not my opinion onely but Saint Beda Saint Austen Saint Chrysostome Saint Hylarie and sundrie verie learned papists doe teach the same doctrine constantly These are Saint Austens wordes Tu es Petrus super hanc petram quam confessus es super hanc petram quam cognouisti dicens tu es Christus filius Dei viui aedificabo ecclesiam meam Id est super meipsum filium Dei viui aedificabo ecclesiam meam super me edificabo te non me super te thou art Peter saith Christ and vppon this rocke which thou hast confessed vpon this rocke which thou hast acknowledged saying thou art Christ the sonne of the liuing God will I build my church that is vpon my selfe the sonne of the liuing God will I build my church vppon my selfe will I build thee not my selfe vpon thee Saint Chrysostome writeth thus Columnae quidem quoniam virtute sua ecclesiae robur sunt fundamentum quòd in confessione insorum fundata est ecclesia dicente domino Tu es Petrus super hanc petram fundabo ecclesiam meam The Apostles are the pillers because by their vertue they are the strength of the Church they are the foundation because the Church is built in their confession when the Lorde saieth thou art Peter and vpon this rocke will I build my church Loe this text vpon which the Papists build their popish primacie is vnderstood of all the Apostles not of Peter alone neither is the church built vpon any of their persons but vpon the ioynt confession of them all for Peter made the confession in the name of them all as Saint Chrysostome truely saith which confoundeth the Papists vtterly S. Hylarie hath these words Haec fides ecclesiae fundamentum est per hanc fidem infirmae aduersus eam sunt portae inferorum haec fides regni caelestis habet claues this faith is the foundation of the church by this faith hell gates shall not preuaile against it this faith hath the keyes of heauen The receiued popish glosse vpon this text doth
can agree with the death of Christ ergo it and none but it is consonant to the Prophets meaning Fiftly the abridgement of the 70. weekes whereof the Prophet speaketh can agree with no account but this alone The first obiection The supputation of the monarchie of the Persians and of the Romains doth farre exceede the number of 490. yeares whereof the Prophet speaketh The answere I answere that from the twentieth yeare of Artaxerxes inclusiuè vntill the time of Christs sacred passion we finde 475. yeares neither more nor lesse a few odde moneths excepted This is the demonstration Artaxerxis 20. Darius Nothus 19. Mnemon 40. Ochus 26. Arsames 4. Arbelas 6. Alexander 6. Ptol. Lagus 40. Philadelphus 38. Euergetes 26. Philopator 17. Epiphanes 24. Philometor 35. Euergetes 29. Phiscon 17. Alexander 10. Lathurus 8. Dionysius 30. Cleopatra 22. But two only thereof must be reckoned because shee liued vntill the 15. yeare of Octauianus Adde heereunto the reigne of the Romaines thus Iulius Caesar. 5. Octauianus 56. Tyberius 17. In the beginning of the 18. yeare of this Tiberius was our sauiour Christ crucified The replie Your owne reckoning in this your answere is farre different from the trueth for 475. can neuer make 490. yeares vnlesse ye will superadde 15. mo as euery childe can tell The answere I aunswere that as you willingly acknowledge one trueth so do ye vnwittingly erre about another trueth For 475. yeres after the course of the Sunne doe make 490. yeares abridged after the course of the Moone Of which abridged yeares doth the prophet Daniel speake as Aphricanus Beda and Marinus Scotus haue skilfully obserued Yea the Prophets expresse wordes will effectually make good this exposition I prooue it out of the originall Hebrew text which telleth vs that y e weeks whereof mention is made in Daniel be not vsuall weekes but weekes abridged For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Niphal signifieth cut off or abridged and the roote 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in kal whereof it descendeth figfieth aswel to cut off or abridge as to determine and therefore hath the olde Latine interpreter well translated it in this maner Septuaginta hebdomades abbreuiatae sunt super populum tuum Seuentie weekes are abridged vppon thy people Loe the weekes which the angell came to expound are not to be vnderstoode of yeres after our vsuall supputation and course of the sunne but of shorter yeres after the course of the moone for this respect significantly writeth Marianus in these words Sed notandum est quòd non simpliciter sed breuiter dixit computatas id est breuiores solitis annis but wee must note that hee saide not reckoned simply but briefly that is shorter then the vsuall yeeres The second obiection Cleopatra raigned 22. yeeres and so are there 20. yeeres in the monarchies more then your account The answer I tolde you afore that wee must reckon onely two yeeres in her raigne the reason is euident because she raigned vntill the 15. yeere of Octauianus and so those 15. yeeres in Octauianus Augustus and 5. yeeres in Iulius Cesar which concurred with the 20. yeeres of Cleopatra must either be omitted in her or in them For sith they doe concurre they cannot be reckoned in both and so they be omitted in either it skilleth not in whether The third obiection The weekes take place from the going foorth of the commaundement to bring againe the people and to builde Ierusalem but this commandement was giuen euen in the first yeere of Darius The answer I answere that the commaundement by which the temple was wholly and totally accomplished was giuen in the twentieth yeere of Longimanus as is already prooued for then went Nehemias with his letters patents to Ierusalem and built vp the gates and the walles thereof And therefore it is precisely said in Daniel that after 62. weekes the street shall be built againe and the wall euen in a troublous time as also that euen then shall the Messias be slaine The replie The Messiah was slaine in the last weeke of the seuentie as you saide before and not in your two and threescore weeke as you now affirme The answer I say first that it is not saide in the two and threescore week but after threescore and two weekes to which 62. wee must adioyne the 7. weekes spoken of afore which added to 62. doe make 69. weekes after which 69. weekes the Messias shalbe slaine that is in the end of the seuentieth weeke and so euerie thing is cleare and plaine by this my exposition The supplement for the exact vnderstanding of the seuentie weekes For the exact vnderstanding howe 475. yeeres after the course of the sunne do make 490. yeeres after the course of the moone wee must obserue first that the Hebrews did reckon the yere after the course of the moone and so it was with them accomplished in twelue lunarie moneths We must obserue secondly that the Romanes also did reckon the yeere after the course of the moone vntill the dayes of Iulius Cesar that famous emperour who by the aduise of the skilfull Astronomer Sosigenes about 45. yeres before Christs sacred incarnation ordained the yeere to be reckoned and kept according to the course of the sunne We must obserue thirdly that as that circle is called the yere of the sunne in which the sunne doth accomplish it course and consisteth of three hundred threescore and fiue dayes with some odde houres and minutes And againe as that circle is called the yeere of the moone in which the moone doeth accomplish her course as she doth almost euery fourth weeke so was that circle called the yeere of Saturnus of Iupiter of Mercurie and of the rest of the planets which they accomplished by returning to the same point some within two yeres of the sunne as Mars some within twelue yeeres as Iupiter some within 30. yeeres as Saturnus and so in the remnant We must obserue fourthly that albeit the Romaines with all Europe do this day reckon the yeere after the course of the sunne yet do the Hebrews make their account after the course of the moone By reason of which supputation their yeeres lunarie are shorter then ours this day in Europe by the number of eleuen dayes with certaine odde houres and minutes And to haue some proportion with the course of the sunne they vse to make embolismes and intercalation of one moneth euery third yeere which moneth containeth three and thirtie dayes Now these embolismes and intercalations being complete do amount to fifteene lunary yeres and if they be adioyned to the 475. yeeres they wil make the iust number of the 70. weeks mentioned in Daniel that is to wit of the 490. lunarie yeres Hereof this is a perspicuous demonstration If ye multiplie 475. yeeres of the sunne by 11. daies which are the surplussage in euery yeere of the moone yee shall finde the totall summe to be 5225. dayes in this maner The summe to be multiplied 475 The
otherwise he should be contrarie to himselfe who affirmeth it to bee sinne in many places of his works as is alreadie prooued but hee onely laboureth to perswade the reader that it is neuer imputed to the faithfull that stoutly striue against it And that this is the true meaning of S. Austen I proue it by the iudgement of S. Ambrose concerning the selfe same matter Thus doth hee write Caro contra spiritum contra carnem spiritus concupiscit â—ec inuenitur in vllo hominum tanta concordia vt legi mentis lex quae membris est insita non repugnet Propter quod ex omnium sanctorum persona accipitur quod Ioannes apostolus ait si dixerimus quoniam peccatum non habemus nosipsos seducimus veritas in nobis non est cum tamen idem ipse dicat qui natus est ex Deo peccatum non facit qoniam semen ipsius in eo manet non potest peccare quoniaÌ„ ex Deo natus est Vtrumque ergo verum est quia nemo sine peccato est in eo quod nemo est fine lege peccati qui natus est ex Deo peccatum non facit quia per legem mentis id est per charitatem quae Dei semen est peccatum non facit Charitas enim operit multitudineÌ„ peccatoruÌ„ the flesh lusteth against the spirit the spirit against the flesh neither is there found in any man such concord but that the lawe of concupiscence which is ingrafted in the members fighteth against the law of the mind And for that cause Saint Iohns words are taken as spoken in the person of all saints If we say we haue no sin we deceiue our selues and the truth is not in vs when for al that the same apostle saith He that is borne of God sinneth not because his seed abideth in him and he cannot sinne because he is of God Therfore both are true because no man is without sinne for that no man is without the law of sinne that is concupiscence and he that is borne of God sinneth not bicause he sinneth not by the law of his mind that is by charitie which is Gods seede for charitie couereth the multitude of sinnes Out of these words I note first that concupiscence moueth rebellion against the spirit in the holyest man vpon earth I note secondly that this rebellion of concupiscence is sinne in euerie one because S. Iohn speaketh of sinne indeede whose words saint Ambrose applieth heere to concupiscence I note thirdly that hee speaketh of originall concupiscence because he speaketh of that concupiscence which is in the saints that is in those that are borne of God I note fourthly that the faithfull sinne not because charitie couereth their sins So then S. Austen meaneth as S. Ambrose doth that they are without sin to whom sinne is not imputed Yea Aquinas himselfe granteth which is to be admired that the inordinate motion of sensualitie euen which goeth before the deliberation of reason is sinne though in a lowe degree These are his expresse wordes Dicendum quòd illud quod homo facit sine deliberatione rationis non perfectè ipse facit quia nihil operatur ibi id quod est principale in homine vnde non est perfectè actus humanus per consequens non potestesse perfectè actus virtutis vel peccati sed aliquid imperfectum in genere horum Vnde talis motus sensualitatis rationem praeueniens est peccatum veniale quod est quiddam imperfectum in genere peccati I answere that that which man doth without the deliberation of reason he doth it not perfectly because that which is the chiefe in man worketh nothing there wherefore it is not perfectly mans act and consequently it cannot be perfectly the act of vertue or of sinne but some imperfect thing in this kinde Whereupon such a motion of sensuality preuenting reason is a venial sinne which is a certaine imperfect thing in the nature of sinne The fourth replie Concupiscence at the most is but a little venial sinne as S. Thomas Aquinas truely saith therefore it cannot bring a man to hell neither debarre him of heauen The answere I answere that euerie sin is mortall vndoubtedly as which is flatly against Gods holy commaundements For that the transgression of Gods commandements is a grieuous mortal sinne no man euer did or will denie Cursed is euery one saith the apostle that continueth not in all things which are written in the booke of the law to doe them Againe in another place The reward or wage of sinne is death And S. Iames saith Whosoeuer shall keepe the whole lawe and yet faileth in one point he is guiltie of all Nowe that euerie sinne aswel great as small is against Gods holy lawe I prooue sundrie waies First because the Apostle saith that al our thoughts words and works ought to be referred to the glorie of God for most certaine it is that no sinne at al is referred to Gods glorie For no sin no not the least of al is referrible to god but is of it own nature repugnant to his glorie Secondly because wee must yeelde an account to God for euerie idle word as Christ himselfe telleth vs and yet as euerie child can perceiue God most merciful and most iust wil neuer lay that to our charge which is not against his holy law Thirdly because the apostle saith of sin generally that the punishment thereof is death Fourthly because sinne in generall is defined by the fathers to bee the transgression of Gods law which definition could not bee true if anie little sinne could stand with his commaundement Fiftly because famous popish writers as Ioannes Gerson Michael Baius Almayn and our owne Bishop of Rochester doe all freely graunt that euerie sinne is mortall of it owne nature and deserueth eternall death their words I haue alleaged in my booke of Motiues Sixtly because Durandus and Iosephus Angles to whom the Schooles of the papistes this day accord doe sharpely impugne Aquinas his doctrine in that he teacheth Venials not to be against Gods law The 7. conclusion Although good works do not iustifie yet are they pretious in Gods sight and neuer want their reward Christ himselfe prooueth this conclusion when he promiseth that not so much as a cup of colde water giuen in his name shall passe without reward And in another place hee saith That whosoeuer shall leaue house parents brethren wife or children for his sake shal receiue much more in this world and in the world to come life euerlasting And in another place Christ telleth vs that when the sonne of man commeth in his glory and al his holy angels with him then will he pronounce them blessed that haue done the works of charitie to their poore neighbours God saith S. Paul will reward euery man according to his workes The Lord rewarded me saith holy
say secondly that Gods ministers bind and loose sins by preaching his sacred word of which kind of binding and loosing Christ speaketh in Saint Matthew and in Saint Iohn For when the people of God beleeue in their hearts his word sincerely preached and in their conuersation shew the liuely fruits thereof then doubtlesse are their sinnes loosed on earth and then is that loosing also ratified in heauen then are the wordes of the Apostle verified who saith that the gospel of Christ is the power of God vnto saluation to euery one that beleeueth it then are Christs ministers as the Apostle saith become in them the sauour of life vnto life On the contrarie side when the people will not heare and beleeue Gods worde sincerely preached but contemne it and the ministers thereof then doubtlesse are their sinnes bound on earth and then is that binding also approued in heauen Then are the apostles words verified who saith that vengeance is readie against all disobedience Then are Christes ministers as y e apostle saith made vnto them the sauour of death vnto death What can be a more ioyfull loosing what can be a more terrible binding See the aunswere to the third obiection following and there marke S. Hieromes words I say thirdly that our people cōfesse their sins generally before the minister in the face of the whole congregation according to the holy scriptures Yea in the reformed churches abroad the people vse to confesse to the ministers such speciall sins as most greeue clog their consciences and for which they need graue aduise and godly councell Which christian libertie is graunted also in our churches of England For such as list may confesse their sinnes to the minister priuately and haue both his godly aduise and absolution if he deeme them penitent for their sinnes The replie Your confessions are nothing els but a meere mockery for ye confesse your selues generally to be sinners but ye name no sins at all Againe as in Germany they confesse some sinnes so do they leaue vnconfessed what pleaseth them And this is the scornful libertie which ye grant to your churches of England The answere I say first that we confesse our sinnes this day as the Israelites of olde confessed their sinnes before Ezra and the Leuites As the humble publican confessed his sins when he said O God be mercifull to me a sinner As the prophet Dauid confessed his sins when he said I know mine iniquities and my sin is euer before me Against thee against thee only haue I sinned and done euill in thy sight that thou maist be iust when thou speakest and pure when thou iudgest As the prodigal son confessed his sins when he said Father I haue sinned against heauen before thee am no more worthy to be called thy son And as your selues confesse your sins in the beginning of euery masse I say secondly that your selues graunt that Venials need no confession at al. And yet as I haue already proued the least sin of al deserueth eternall death For thus doth your own famous Canonist write Quibus consequens est posse quem si velit confesso vno peccato veniali alterum tacere Vpon which it followeth that one may if he list confesse one veniall sinne and conceale another Maior and other Schoole-doctors are of the same opinion I say thirdly that by the scriptures vpon which ye woulde gladly ground your confession we are no lesse bound to confesse one sin then another For your triuolous distinction of mortall and veniall sinnes can be found in no text of holy scripture And consequently since the scripture it selfe by your graunt freeth vs from confessing Venials it followeth directly that wee are bound to confesse none at all I say fourthly that your confession is ridiculous indeede as which vrgeth the penitent to confesse those sinnes to sinful men which God of his mercy hath forgiuen already I prooue it because your best approoued writers hold that contrition onely reconcileth sinners to God and taketh away both the fault and the paine But after that we are reconciled to God by only cōtrition and haue both our sinnes and the satisfaction remitted I weene it is a vain and a ridiculous thing to afflict our selues for popish absolution This that I say is witnessed by Martinus Nauarrus by your learned frier Ioan. Lud. Viualdus and diuers others I say fiftly that your confessions are neuer able to bring peace to any troubled conscience but to driue them headlong into desperation For first none liuing is able to make a true confession of all his sinnes which thing is so cleere by the Scriptures that your Cardinall Caietane cannot denie it Secondly thousandes are so turmoiled therewith that dayly they come to confesse the sinnes which they had forgotten condemning themselues of their former negligence Thirdly none of you all can prescribe howe much time or what diligence is inough y t ones confession may be perfit The consideratiō wherof bringeth many thousand souls to perplexitie For you beare thē in hand y t they must confesse all mortal sins and all specificall differences of the same And yet will I gage my life that ye haue ten thousand priestes in Europe yea perhaps in Italie that cannot perceiue the aforesaid differēce and much lesse can the lay people performe it See more hereof in my booke of Motiues The 2. obiection S. Iohn the baptist induced the people to the confession of their sinnes which doubtlesse was not to confesse themselues in generall to be sinners but to vtter euery man his sinnes So is it said in the actes of the apostles that many of them which beleeued came confessing and declaring their deeds And therfore saith S. Hierome that priestes binde and loose Auditâ peccatorum varietate hauing heard the varietie of sinnes The answere I say first that S. Iohn the baptist cannot meane of your sacramentall confession because it was not instituted before his decollatiō But you make smal accompt to wrest the holy scripture if by any meanes it could so serue your turne For as your graund doctor Pighius resembled it to a nose of waxe euen so in good sooth ye seeme to vse it The trueth is this S. Iohn exhorting the people to repentance and to amendment of their former liues euil spent found so good successe in his preaching that Hierusalem and all Iurie and all the countrey about Iordan were desirous to be baptized and in signe of their true repentance they publickly acknowledged their sinnes But that they this did in generall termes and not in popish maner I prooue it by two reasons First because popish auricular confession was not yet inuented but after Christes resurrection as all papistes graunt Againe because one man could not possibly heare seuerally the generall confessions of so manie multitudes speciallie in so short a time I say secondly that with
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