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
be caried away with false doctrine But if the pastors all haue erred as you would haue vs to beleeue then in vaine did God giue pastors to his Church to preserue vs in the trueth For they that should haue taught the trueth did euen themselues swarue from the trueth and so they became vnfit instrumentes to doe the will of God The answere I say first that albeit Gods wil be one as himselfe is one willing by his owne essence and by one eternall and immutable act whatsoeuer he willeth yet is his will said to be manifold aswel of the holy fathers as of the schooledoctors And this is done for two special considerations The former is for the varietie of the thinges which God willeth The latter is for the varietie of the maner by which God seemeth to will thinges Hereupon arise many diuisions of Gods will assigned by learned writers for explication sake Some deuide Gods will into antecedent and consequent Some others diuide it into the will of signe and will of good pleasure Others into the will reuealed and will not reuealed Others into the will absolute anâ— will conditionate and the like I say secondly that though Gods will consequent and will of good pleasure bee euer accomplished vndoubtedly yet is his will antecedent and will of signe oftentimes neglected and left vndone Of the former wil the prophet speaketh in these words whatsoeuer pleased y e Lord that did he in heauen and in earth and in the Sea and in all the depthes And the Apostle saith for who hath resisted his will Of the latter we haue many examples in the holie Scriptures First God commanded Pharao by Moses to let his people go but Pharao would not obey Secondly God would haue gathered the Iewes togither euen as the hen gathereth her chickens vnder her wings but they would not haue it so Thirdly God would haue all men to be saued as Paul beareth witnesse and yet we know by the holy gospel that the greater part shalbe damned I say thirdly that Gods will mentioned in S. Paule and now obiected against my resolution is only voluntas signi his will of signe and not voluntas beneplaciti his will of good pleasure and therefore it can neuer be effectually concluded out of this text which hitherto hath euer been reputed the strong bulwarke of poperie and either dissembled or lightly passed ouer by the grauest writers that the pastors of the visible church alwaies teach the trueth and neuer swarue from the same Thus more plainly for the simple and ignorant sort When the apostle saith that God placed pastors and doctors in the church that the people be not carried away with false doctrine he neither meaneth that the pastors shall alwaies infallibly teach the trueth nor that the people shall alwaies constantly embrace the truth I proue it because the apostle speaketh indefinitely and indifferently of all teachers and of al hearers of al shepheardes and of all sheepe neither excepting one nor other and yet both ye know and we know that many preachers preach false doctrine and that many hearers embrace the same Whereupon it followeth necessarily that if the Apostle meant as ye woulde haue him to meane then Christes intent and purpose shoulde be frustrate indeede which yet is it that your selues impugne The apostle therfore meaneth only this to declare voluntate signi what he would haue his shepheards and sheepe to doe albeit voluntate beneplaciti the same be not euer accomplished This my explication of S. Paules meaning is confirmed not only by the holy Scripture but also by the expresse testimonies of renowmed popish writers Touching the holy Scripture First it is euident that God would haue al men saued for so saith the apostle Deus vult omnes homines saluos fieri Gods wil is that all men shalbe saued and come to the acknowledging of the trueth Whereby we see that Gods wil and intent is to saue all and yet doe we know assuredly that al shal not be saued For the gospel saith plainly Multi vocati pauci verò electi Manie are called but few are chosen Secondly it is cleere that God appointed good workes to this end that men should walke in them for so saith holy writ Ipsius enim sumuâ— factura creati in Christo Iesu in bonis operibus quae praeparauit deus vt in illis ambulemus For wee are his workemanship created in Christ Iesus vnto good workes which God hath ordained that we should walke in them And yet we see by daily experience that it is farre otherwise Thirdly God gaue vs his holie lawe to the intent that wee shoulde accomplish it for so the scripture telleth vs and no papist doth or can denie the same and yet haue we infallible knowledge out of the same scripture that none liuing can keep fulfil the law in al points For if we could haue kept the lawe in al pointes wee shoulde haue been iustified by the obseruation thereof and so Chrâ—stes passion and his satisfaction had been needlesse In all these places therefore and the like Voluntas signi must be vnderstood but not voluntas beneplaciti Touching the popish Doctors the Iesuite Bellarmine hath these words At fine dubio singuli episcopi errare possunt aliquando errant inter se quandoque dissentiunt vt nesciamus quisnam eorum sequendus sit But without doubt all bishops may erre seuerally and doe erre sometime and sometime dissent one from another insomuch that we cannot tel whom we should follow Out of which wordes I note first that God who caused Balaams asse to speake hath enforced our Iesuite to confesse the trueth I note secondly that there is no Bishop in the worlde but hee both may erre and sometime doth erre and consequently that the pope of Rome is either no bishop at all by his owne Iesuites graunt or els that he both may erre and doth erre indeed Which point I haue prooued copiously in my booke of Motiues I note thirdly that by our Iesuites confession euery bishop hath so many errours that the people cannot tel whom to follow and consequently that S. Paul meant nothing lesse then that the pastors and doctors of the churche shoulde alwaies teach the trueth I note fourthly that since euery auncient father both may erre and doth erre and that by popish graunt there is no reason why the papistes should vrge vs as they doe to stand to the censure of the fathers in euery thing Their owne Cardinall Panormitanus hath these wordes Nam in concernentibus fidem etiam dictum vnius priuati esset praeferendum dicto papae si ille moueretur melâ—oribus rationibus noui veteris testamenti quam papa Nec obstat si dicatur quod concilium non potest errare quia Christus orauit pro ecclesia sua vt non deficeret quia dico quod licet concilium generale
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
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
of the Iews was at an end about 30. yeeres before Christs incarnation Herode the stranger was successor to this Aristobulus in the kingdom and priesthood of the Iewes In the third yeere of the 186. Olympiade and in the age of the world 3937. yeeres then in the 32. yeere of Herod was our Sauiour borne The fourth obseruation Herod the great had many children Aristobulus Alexander Antipater Antipas Philippus and Archelaus Of which Aristobulus and Alexander were his children by his beloued wife Mariamne which Mariamne he put to death causing his children Alexander and Aristobulus to be strangled in Samaria Archelaus Herodes called Antipas Antipater and Philip yet liued amongst whom the kingdome was diuided Herodes the Great designed his sonne Archelaus to be king by his last will and testament but the Emperour Augustus would not confirme Herodes will and so hee was not king at the first yet Augustus was content that he should be Tetrarke and vpon hope of his good regiment to be king afterward This Archelaus saith Rhegino did reigne in Iudea when our Sauiour was brought out of Egypt for feare of which king he returned into Nazareth a towne in Galile where hee abode till his baptisme This was done in the seuenth yere of Christ and in the 15. yeere of his birth Archelaus being accused of treason before Augustus was banished out of Iewrie the kingdome was diuided among his 4. brethren Herod Antipater Lysanias and Philip. Yet this Antipater after Carion was slaine long before The first obseruation Whether Antipater was slaine as writeth Carion or liuing stil with Philip and the rest as saith Eusebius certaine it is that foure only are mentioned in the holy scripture to wit Archelaus who raigned in Iurie after Herod the great Antipas whom S. Luke calleth Herod who was Tetrarke of Galilie Philip who was Tetrarke of Iturea and Trachonitis Lysanias who was the Tetrark of Abilene Pilate being then president in Iewry which Lysanias after Eusebius was one of the brethren albeit other writers affirme no such thing CHAP. III. Of the 2300. daies Daniel had a vision of great persecution that shoulde come vnto the church that the daily sacrifice should cease and Gods trueth be troden vnder foote And that the sinnes of the Iewes were the cause of such horrible afflictions Yet for the solace of Gods children whom he neuer forsaketh finally the time of the desolation is appointed and pronounced in these obscure words Vnto the euening and morning two thousand and three hundreth then shall the sanctuarie be cleansed Sundrie as S. Hierome witnesseth trouble themselues miserably about the exposition of this place Some for 2300 read 2200 least sixe yeares and three monethes abound Other some vnderstand the place of Antichrist and that this shalbe reallie complete in him which was spoken typically of Antiochus And this childish imagination doe our late Iesuites and other papistes imitate whose fantasticall interpretation was confuted by S. Hierome before they were borne But the meaning is plaine and easie that is vntill so many naturall daies be past which in all make sixe yeares three monethes and an halfe For so long was the temple prophaned vnder the wicked king Antiochus And that this is the true sence of the place I prooue by two reasons First because that vnto the morning and to the euening cannot possibly be vnderstood of either yeares or monethes and yet can the same be truely and simply verified in so many natural daies Secondly because the prophet of God doth expound the rest of the vision euen of the kinges of Syria And my reasons are confirmed by S. Hieromes testimonie whose expresse words are these Vespere autem manè successioneÌ„ diei noctÃsque significat The euening and the morning doth signifie the succession of the day and the night And in the very same place hee prooueth by Iosephus and the bookes of the Machabees that the setting vp of Iupiters Image in the Temple and the time of the desolation wrought by Antiochus is correspondent to the 2300. daies CHAP. IIII. Of the priestes of the Iewes after the captiuitie vnto Alexander the Great The names of the priests Iesus Filius Iosedech Anno mun 3427 the time that they liued Anno mun 3645 72 yeares Ioachim Anno mun 3427 the time that they liued Anno mun 3645 30 Eliasib alià s Nechasib Anno mun 3427 the time that they liued Anno mun 3645 40 Ioiada Anno mun 3427 the time that they liued Anno mun 3645 24 Ionathan alià s Ioannan Anno mun 3427 the time that they liued Anno mun 3645 52 Iaddo alià s Iaddua Anno mun 3427 the time that they liued Anno mun 3645 28 yeares Iesus or Ieshua was the high priest in the returne euen as Zorobabel or Zerubbabel was the ciuill gouernour Diuers thinke diuersly of this succession but I deliuer plainly what I iudge most probable CHAP. V. Of the priests of the Iewes from king Alexander vnto the Machabees The names of y e priests Onias Priscus A. M. 3643 the time that they liued A. M. 3805 25 yeares Simon Priscus A. M. 3643 the time that they liued A. M. 3805 13 Eleazar A. M. 3643 the time that they liued A. M. 3805 20 Manasses A. M. 3643 the time that they liued A. M. 3805 27 yeares Simon Iunior A. M. 3643 the time that they liued A. M. 3805 28 Onias Iunior A. M. 3643 the time that they liued A. M. 3805 39 Iason A. M. 3643 the time that they liued A. M. 3805 3 yeares Menelaus A. M. 3643 the time that they liued A. M. 3805 7 yeares This Menelaus was a very wicked priest whom Antiochus put to death at Berytus Antiochus moreouer inhibited Onias his sonne to succeed him and appointed Alcimus aliâs Iacimus the high priest which Alcimus was of the race and petigree of Aaron but not of the same familie Onias therefore sonne to Menelaus went into Egypt and insinuating himselfe into the amitie of Ptolomee Philometor and Cleopaâ—ra his wife perswaded them to build a temple in Heliopolis like to that of Hierusalem and to make him priest in the same place Iacimus after he had been high priest three yeares died leauing no successor behinde him and so the citie of Hierusalem was seuen whole yeares togither without a priest Afterward the gouernment of the Iewes was committed to the familie of the Assamoneans and then they rebelled against the Macedonians and made Ionathan the high priest These points and specially the case of Iacimus or Alcimus ought diligently to be marked against the mangled and fondly commended popish succession whereof by the power of God more shalbe said hereafter From about this time vntill Herod the great Iudas Machabeus and others of his race had the gouernment and priesthood among them From Herode vntill Christ our redeemer were yeares 32. plus minus During which time priests were not made of the line of the Assamoneans
eate grapes they thinke that hearbes trees and plants haue life in such manner as they feele great paine when one cutteth or plucketh them vppe by the rootes or otherwise for this respect they deeme it an heynous offence to purge the field from thornes and thistles and so they condemne husbandrie the most innocent art of all as guiltie of many murders yet they thinke husbandrie or tillage of the grounde to bee pardonable in their auditors because by that their labor they bring foode to their elect in whose bellies the substance is purged and the offence taken away And consequently although themselues do no murders actually as they preteÌ„d yet do they liue of manifest murders practised by others really Where note by the way that the church of the Manichees consisted of two sortes of people their elect and their auditors They held this fantasticall opinion that whosoeuer did eate flesh should be made the same thing which he did eate As for example if a man did eate an hogge he should be made a hog if a bull he should become a bull if a bird he should be a bird if a fish a fish and so in the rest The Manichees held also that if any man marry a wife that same man so soone as he passeth out of this life is changed into another bodie and becommeth a woman Yea they say further that if a man kil a man an asse or other liuing thing that man straight after his death is changed into that liuing thing which he killed be it a mouse serpent or whatsoeuer else The Manichees vse to blesse their meates in this manner O bread neither did I reape thee neither did I grinde thee neither did I make thee neither did I bake thee but an other did al these things and brought thee to me my selfe therefore do eate thee without offence These and other like monstrous assertions did this heresie bring forth This is the grace that they vse CHAP. XII Of the Pelagians taken out of Saint Augustine PElagius sometime a monke and a Brytan borne extolled free-will so much that hee ascribed little or nothing vnto grace He affirmed that man may keepe all Gods holy commaundements without his diuine grace and being reprooued saith saint Austen for derogating so much from the grace of God he answered with vnchristian subtiltie that grace was therefore giuen to man that hee might keepe Gods lawes with more facilitie That grace saith Pelagius without which wee can doe nothing that good is is onely in our free-will which free-will God ingraffed in our nature without any our deserts so that God helpeth vs by his law and doctrine to this end onely saith Pelagius that wee may learne what to hope for and what to do but not to do what we know ought to be done The Pelagians hold saith S. Austin that infants in their carnall natiuitie are so pure and free from originall sinne that they neede not the second and spirituall regeneration of water and the holie ghost Now if any man would aske the Pelagians to what end infants are baptized They will answere forsooth saieth saint Austen that by this externall regeneration they may haue accesse into heauen and not thereby to be absolued from the guilt of sinne For if they die without Baptisme yet do they promise them eternall life but without the kingdome of heauen This is the heresie of Pelagius which I haue sincerely recited out of saint Augustine that excellent writer and immoueable pillar of Christs church because many talke thereof who seem not throughly to vnderstand the same With which heresie how the papists agree and how they dissent from the same shall God willing bee shewed when I come to the next Booke in the chapter of mans Iustification CHAP. XIII Of the Arrian heresie ARrius the heretike was the reader of diuinity in Alexandria a man of great learning and eloquence but withall prowd and ambitious He denied the diuinitie and godhead of Iesus Christ affirming him to be pure man and a meere creature Which his blasphemous doctrine was dispersed throughout Egypt Lybia Alexandria Thebais and many other prouinces Alexander a godly bishop laboured by all meanes possible to dissuade Arrius from his pestiferous and execrable heresie but all his trauell was in vaine because many other bishops and cleargie men embraced the opinion of Arrius and obstinately defended the same The most christian emperour Constantinus worthily surnamed the Great deepely lamenting the church of God to be diuided with schisme and dissention sent Hosius the Bishop of Corduba in Spaine to Alexander and Arrius with his owne hand-writing earnestly exhorting them to set all dissention aside and to agree in vnitie peace and trueth But when the blessed Emperour could not preuaile in his holy purpose hee commaunded al christian bishops to resort at a certaine day designed to Nice a citie in Bithynia where this great controuersie was decided before Constantine himselfe and Arrius with his complices driuen into exile The Emperour Constantinus sent for Arrius into his pallace so meaning fully to make trial of his opinion who when he asked Arrius if he were of the same opinion with the councill of Nice Arrius without all deliberation and stay subscribed in the presence of the Emperour to the decrees of the saide councill Then the emperour greatly admiring that fact willed Arrius to confirme his subscription with an othe to which Arrius yeelded deceitfully as he had done before insomuch that the Emperour being perâ—waded that Arrius was an orthodox and good christian charged Alexander the bishop of Alexandria seuerely to receiue Arrius againe into his woonted place and dignitie Yet Alexander knowing Arrius to be an enemy to God and his holy religion and suspecting his dissimulation with the Emperour his soueraigne fearing God on the one side and reuerencing his soueraigne on the other gaue himselfe to deuout and earnest prayer so commending the whole cause vnto God While Alexander was thus deuoutly occupied behold news came vnto him that as Arrius came from the emperours pallace the worme of conscience did wonderfully trouble him and solubilitie of body did so vehemently assault him that hee was inforced sodainely to withdraw himselfe to a common place where while he sought to haue the ordinary course of nature blood gushed but all his inwards fell from him and so he perished most miserably The secret subtiltie wherwith Arrius fought to deceiue the godly and most christian Emperor was this Arrius wrote his execrable opinion of Christ in a peece of paper kept closely vnder his arme holes that 〈◊〉 hee subscribed in the presence of the Emperour then the Emperour maruelling that he would so doe vrged him to confirme the same with an oath Arrius roundly tooke an oath that he thought as he had written meaning indeede of his first writing which hee kept secretly vnder his arme-hole Where euerie one may see how grieuous a sinne it is to dissemble with God
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
hath offered a most perfect sacrifice on the crosse And indeede as all priests were types of Christ the eternall priest in whom they were accomplished so al sacrifices were figures of the sacrifice of the crosse and exactly accomplished in the same consequently wherein soeuer the sacrifice of Melchisedech did coÌ„sist it was accoÌ„plished in the sacrifice on the crosse The first replie Moses after hee had saide that Melchisedech brought forth bread and wine added forthwith these words Erat enim sacerdos Dei altissimi for hee was the priest of God most high In which words he yeeldeth the reason of his sacrifice because as Saint Paul saith euerie Priest must offer sacrifice Wherfore he that denieth Melchisedech to haue offered bread wine must tell vs of some other oblation that hee made for in the scriptures we find none else The answere I say first that your latin vulgata editio doth afford you some pleasure now then as by meanes wherof ye make some shew of truth but the fountain the original Hebrew text is otherwise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he was the priest And the reason aleaged in your latin translation is void of al reason for if Melchisedech must therefore offer bread and wine because he is a priest then must it folow perforce that euery priest shal do the same which yet no scripture doth auouch Neither can any papist proue the same of Abraham Cain Esau and others who al were priests as themselues confesse I say secondly that wee grant him to haue offered sacrifice because Moses saith he was a priest But hereupon doth it not folow that we can disclose his sacrifice in precise maner For though the scripture containe euery thing necessary to our saluation yet concealeth it many truthes as nothing needeful for vs. I say thirdly that if it be granted that Melchisedech offered bread wine yet wil it not follow that Christ must do the same For if Christ should offer bread and wine indeed we should stil continue in figures remain without the verity But because the thing figured is more excellent then the figure as the papists in this present controuersy truly do obiect Christ who was to accomplish al tipes al figures al prophesies concerning his most sacred aduent presented to God his father omnipotent a most pure holy sufficient independent absolute sacrifice vpon the crosse and then truly said consummatum est I haue fulfilled euery thing that was written of me in the law the prophets and this hee did after the order of Melchisedech while he did y e night before sacramentally signifie the same at his last supper in bread wine This my solutioÌ„ if it be well marked is doubtles firmely grounded in these words of S. Cyprian Nam quis magis sacerdos dei summi quà m Dâ—noster Iesus Christus qui sacrificium deo patri obtulit obtulit hoc ideÌ„ quod Melchisedech obtulerat i panem vinuÌ„ suum scilicet corpus sanguinem For who is more the priest of god most high then our Lord Iesus Christ who offered sacrifice to God the father offered the self same thing that Melchisedech had offered that is bread and wine to wit his body and bloud Thus saith the ancient holy learned father S. CypriaÌ„ whose words the papists euer alleage for their purpose and yet do I thinke to confound the papists euen by the selfe same words I therfore beseech thee gentle reader to marke attentiuely what I say I note first out of S. Cyprians words y â— as Melchisedech was the priest of god most hie so was Christ also I note secoÌ„dly that Christ offered sacrifice to god the father I note thirdly that Christ offered the selfsame thing that Melchisedech offred I note fourthly that that which Christ offered was both bread wine and also his own body bloud Now out of these obseruations I infer first that the accidents and external forms of bread and wine which onely the papists wil haue to remaine in their eucharist are not the selfe same thing that Melchisedech offred For that which he offred as al papists grant euident reason enforceth them was really substantially bread and wine I inferre secondly that that which Christ offered was his reall body bloud sacrificed really on the crosse and in the eucharist sacramentally the selfesame that Melchisedech offered For the naturall bread and wine in the eucharist is a mystery sacrament of Christs body bloud offered on the crosse Thus is euery thing consonant that S. Cyprian writeth and no otherwise can all that he sayth be verified And in this sense do other Fathers speake of this theame who affirme bread and wine in the eucharist to be the mysterie of Christs body and bloud offered on the crosse but not to be the reall and propitiatory sacrifice for the quick and the dead Arnobius hath these words hic qui per mysterium panis ac vini sacerdos factus est in aeternum secundum ordinem Melchisedech qui panem vinum solus obtulit in sacerdotibus dum Abraham victor reuerteretur de pâ—aelio He that by the mystery of bread and wine was made a priest for euer after the order of Melchisedech who only among priests offered bread wine while Abraham returned from the battaile with vâ—ctorie Theodoretus hath these words offert verò ecclesia corporis eius sanguinis symbola omne fermeÌ„tum per primitias sanctificans But the Church offereth the signes of his body bloud sanctifying all leauen by the first fruits Marke this testimonie O Papist and yeeld vnto the truth Eusebius Caesaâ—iensis hath these words quemadmodum ille qui sacerdos gentium erat nusquam videtur sacrificijs corporalibus functus sed vino solo pane dum ipsi Abraham benedicit ita sanè primus ipse saluator ac dominus noster deinde qui ab ipso profecti sunt sacerdotes in omnibus gentibus spirituale secuÌ„dum ecclesiasticas sanctiones sacerdotij munus obeuntes vino ac pane corporis illius salutaris sanguinis mysteria repraesentant Quae sanè mysteria Melchisedech tanto antè spiritu diuino cognouerat rerum futurarum imaginibus vsus fuerat As he y t was the priest of the Gentiles seemeth no where to haue vsed corporall sacrifices but only wine bread while he blessed Abraham euen so our Lord and Sauior Christ then the priests that came from him executing the spirituall function of priesthood among all nations according to the decrees of the Church do represent the mysteries of his body and bloud in bread wine which mysteries truely Melchisedech knew long before by Gods inspiratioÌ„ vsed y e figures of things to come Thus we see by the testimonies of these auncient Fathers that the oblation of Melchisedech was accomplished in the sacrifice of the crosse which Christ
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
cannot erre neither all generally nor one finally 207 Emperours of Rome 86 Errour may be in the church 206 Errours how they come 342 The Eucharist giuen to infants 186 The Eucharist expounded by Chrysostome 461 The Eucharist is not Christs body 467 The Eucharist vnder one kindâ— 402 The Eucharist broken 484 Eutiches and his heresie 181 F Abrahams Faith did iustifie him 383 Sole Faith iustifieth 370 Faith can not be without good woorkes 399 The first Faith broken how vnderstoode 241 A true Fast 72 Fasting and choice of meates 60 The Fathers doe erre very often 342 Festiuall dayes 116 Fidelitie allegeance condemned by the pope 528 Free-will how it remaineth 358 G Grace that iustifieth is not inherent 370 The Grace of the Manicheâ—s 176 Saint Paul iustified by Grace yet a sinner stil 374 Grace infused may stand with sinne 350 The virgin Mary abounded with Grace yet not freâ— from sinne 28â— The Greekes and their supputation 8â— Gryphus at strife with his vncle 123 The Gouernement of the Iewes 135 H The Heresie of Arrius 178 Of Nestorius 180 Of Macedonius 181 Of Eutiches ibidem Of Mahomet 182 The Historie of Nectarius 509 Of Spiridion 64 Hierusalem besieged 153 Destroyed 25 Holy dayes and Sabbaths 116 I Iesuites are humble 144 Dissemblers 145 Images 139 Indulgences 270 Inuocation of Saints 319 Ioseph and his acts 57 Iosue 58 Of the Israelites but seuentie persons went into Egypt 53 Israelites 400. yeeres in Egypt 54 Iustice inherent 383 Iustice of the regenerate vnperfit 351 Iustification by faith 370 Iustification formall in Christ ibid. Iustification by workes 383 and 384 Iulianus Apostata 175 K Kings of the Assyrians 74 Of Egypt 128 Of the Iewes 135 Of Israel 20 24 Of Iuda 24 Of Macedonia 116 Of the Medes 76 Of the Persians 94 Of the Romanes 83 Of Syria 123 Kings are supreame gouernors in causes ecclesiasticall 34 and 426 Kings that afflicted the Iewes 147 Kissing the altar 483 The pax 482 The patine 483 The Popes feete 487 L The Law impossible after Adam 350 c. The Law fulfilled by faith 370 Euery transgression of the Law a mortal sin 381 What time the Law was giuen 56 The Lie in the midwiues 55 The Librarie of king Ptolomie 132 M Macedonius â—81 The Maniches 176 Marriage of Priests prohibited onely by mans lawe 216 Gratian alloweth priests marriage 231 The Nicene councell alloweth priests marriage 233 The Masse how it is called a sacrifice 428 The canon of the popish Masse 480 Masse in one kinde contrary to Christs institution and antiquitie 402 Popish Masse iniurious to Christs passion 417 Popish Masse is not a propitiatorie sacrifice 432.433 c. Popish Masse a clowted beggars cloake 476 Priuate Masse is diabolical 414 c. Masse ought to be saide in the vulgar tongue 476 Melchisedech what he offered 422 c. No Merit in mans worke 372 c. The Merit which the fathers ascribe to good workes 394 c. The Meritorious cause of iustification 345 The popish Miter 486 A Monarchie contained not all power in it 129 The Monarchie of the Assyrians 74 Of the Greekes 121 Of the Persians 92 Of the Romanes 149 Moses and his actes 55 N The seuerall Names of the ten tribes 43 Nectarius abolished confession 510 Nestorius 180 Nero and his wicked actes 150 Noah his floud 27 Nouatus the cause and beginning of popish confession 512 Nunnes may lawfully marry euen after vowes 235 O Olympias 116 The Olympiads 81 The Originall of confession 509 c. Of kissing the Popes feete 487 Of pardons 270 Of pilgrimage 341 c. Of popish masse 480 Of changing Popes names 486 The Originall of praying for the dead 296 Of praying to Saints 311 Of praying on beades 487 Of popish primacie 187 Of purgatorie 296 Of single life 224 Of transubstantiation 436 P Pardons 270 Pax vsed in poperie 481 Phocas author of primacie 188 Pilgrimage 341 c. Popes and their wicked dealing 529 Of kissing the Popes feete 487 Changing the Popes name 486 Praying to Saints 311 For the dead 296 In the vulgar tongue 476 Vpon beads 487 Primaâ—â—â— 187 Priuate masse 414 Purgatorie 296 Ptolomaeus his librarie 232 R Reliques of Saints not to be adored 349 Remus how slaine 82 The Romish church hath erred 203 c. The church of Rome holdeth many things whereof it can yeelde no reason 186 The church of Rome vseth to wrest the scripture ib. Rome how it had the name 82 Rome when builded ibidem S The alteration of the Sabbath 108 c. The Sacrifice of the masse 428 The Saracens 182 A Scribe what it signifieth 133 The Scripture must try euery trueth 342 The Sects of Romish religion and when they began 530 The Septuagints and their celles 131 Succession of kings See Kings Succession in the Romish church 194 c. Supremacie of the Romish church 187 T The Temple when it was built 2â— Transubstantiation when it began 436 The destruction of Troy 81 All Trueth to be tried by the scripture 342 V No sinne Veniall of it owne nature 381 Vestments and their colour 490 The Virgin Mary a sinner 287 Virgins may marry after their vowes 235 The Visible church clogged with superstitions See Church Vowes cannot dissolue lawful marriage 253 c. Vowes vnlawfull 265 W The Wearing of a Cardinalles hat 488 The seuentie Weekes in Daniel are declared 101 The scripture must Witnes trueth 342 A Woman pope of Rome 191 A Woman clad in mans apparell 74 Good Workes cannot iustifie before God 383 c Good Workes do not merit 392 Widowes damned for breaking their first faith 241 FINIS Among other faults escaped in the Printing these especially are thus to be corrected Pag. 2. for Cabatist reade Cabalist Pag. 13. for 432 443 Pag. 19 for 428 443 Ibidem for 4082 4097 Pag 21. The first two lines as part of the sentence afore-going Pag. 37. for Achab Achaz Ibidem for eight seuenth Pag. 74. for hadle handle Pa. 75. for Tantanes Tautanes Ibid. for Tantens Tantens Pag. 1â—â— deest made with other literall faultes which the ingenious Reader may easily espie and amend Act. 9.1 2. Act 9.4 1 Cor. 15.9 1. Cor. 2.8 1. Tim. 1.13 Gal. â— 10 Genes 2. vers The state of 〈◊〉 in his creation The vertue of the tree of life â—ugust de ciuit 〈◊〉 3 cap. 20. â—enes 2.16 â—enes 3.19 â—enes 1. â—9 â—enes 9.3 Aug. de ciuit libr. 22. cap. 30. The difficultie consisteth not in the ages but in the supputatâ—â—on of the yeareâ— Exceeding greâ—â— varietie of opinâ—â—ons 〈◊〉 first age second age August quaest sup Gen. q. 25. Mal. 1. verse 2 3. â— Par 4. v 1. Actes 7. verse â— The third age â—ee the Fift Sectiâ—n of the eight â—hapter where â—his is handled more at large This point must be well noted See Athanasius in synopsi Anno mundâ— 3088 4. Reg. 25. Ier. 52. Iosephus his â—â—â—putation 〈◊〉 be allowed 〈◊〉 from the 〈◊〉 to the 〈◊〉 be 〈◊〉 443. yeares 〈◊〉
24. Chrysost. in 2. Cor. hom 18. in mor. Hier. in praefat libr. 2. in epist. ad Galat. Basil. epist. ad cler â—â—â—câ—sar Cypr. in orat dominica pag. 316. What can be more plainely saide August in psal 18 expos 2. See S. Austen in psal 44 prope finem The Papists are like to owsels paâ—ets erowes and pies â— Cor. 14. v. 16. Lactantius lib. 5 cap. 20. Mans inuention esteemed as a thing diuine Gregor epist. lib. 7. cap. 63. Great alteration in popish seruice Platina in vita Sixti Behold here the ragges of the masse Sigebert in â—hro Duran in ration â—iu lib. 4. cap. 53. Marke this well Note the Dilemma Durandus vbi supâ—r Our monkes kill themselues with sparing diâ—t Duran in ration diuinor cap. 53. O most wonderfull edification â—â—rand vbi supr De consecr dist 2 cap. triforme â—alse and â—ond mysteries The ceremoniâ—â— in the popish masse are mutable Durand inâ—â—tion lib. 4. cap. 54. Behold the popâ—â— humilitie who must needes be fellow with Christ Iesus Coloss. 1.18 Exod. 34.29 Exod. 24.12 Duran in ration lib. 3. cap. 13. All popish ceremonies are fond lying signes Ann. Dom. 840 Platina in Sergio secundo Carranz pag. 33â— Iustin. 2. imper Constant. PP Ann. Dom. 708 Ar. Pontac â—urdeg Ann. Dom. 1089 Polydor. lib. â— cap. 9. Anno. dom 1243 Plati in Innoâ— 4. Sigebert in chro Polydor. libr. 6. cap. 7. Anno. Dom. 417 Intollerable superstition Durand libr. 4. cap. 1â— Fond superstitious obseruations Rubrica Trid. conc 33. q. 2. c. nuptiâ—â— Act. â— 26 Durand libr. 4. â—â—p 27. Ioan. 11.54 Durandus lib. 3. cap. 18. Red colours Blacke colours Greene colours White colours A point of importance Durand vbi sup lib. 3. cap. 18. Durand li. 7. ca. 7 In libello instiâ—â—â— sodalit Iesu. Anno Dom. 772. â—â—lydâ—r lâ— 5. c. 2 Matth. 18.18 1 Cor. 5.4 5. 2. Thess. 3.14 Matth. 16 18. Ioan. 20.23 Rom. 10.10 1â— Rom. 1.16 2. Cor. 2 1â— 2. Cor. 10. v. 6. Vid Hier. in Esaia cap. 14. 2. Esdr. 8. 9. Nehem. 8. 9. Luc. 18. v. 13. Leuit. 16. Psal. 50.3.4 Luc. 15. Nauar. in Enchir. cap. 21. n. 34. The text speaketh of all indifferently Nauar. cap. 1. â—4 Ioan. Lud. viuald de veritat contrit fol. 141. p. â— Psal. â—8 Prou. 20. Caiet in summu pag. vlt. Mat. 3. v. 6. Acts. 19. v. 18. Hier. in 16. Mat. Mat. 14. Luk. 9. v. 7.22 Math. 3 v. 1.2 3. Iordan was two floudes ioyned in one Eucherius Secundo principaliter Hysteron proteron proper to the papistes Act. 19. v. 1â— Vide Iosue cap. 7 v. 20. Mat. 10. v 3. 1. Tim. 1. v. 13. Quarto principaliter The priests doe only declare sins to be bound or loosed Math. 8. v. 4. Ioan. 11. v. 44. The leaper is cleansed before he be sent to the priest Leuit. 14. v. 22. Mat. 8. v. 4. Math. 8. v. 42.43 44 4â— Iam. 5. v. 16. Ioan. 20. v. 22.23 See the answere to the first obiection Hier. in Esaiaâ— c 14. Mat. 18. v. 18. The preaching of the word bindeth and looseth our sinnes In breuâ—ar Triden in ips fest Mat. 22. v. 39. Mat. 28.19 Luc. 10.3 Ioan. 16.2.3 Mat. 10.19 Torquet hoc papistas Scotus in 4. fenâ— dist 17. q. 1. Scotus vbi supr Vide Ioseph Angles in 4. l. pag. prim â—aâ—ar Couar Caiet ea 20. in Ioann Anno Dom. 1215 Ioseph Angl. in 4. sent de conâ—â—â— Platina in vitâ— Zephâ—riâ—â— Cypr. de lapsiâ— Tertull. de poenit Confession was voluntary for 1215. yeeres after Christ. Primo principal Beatus Rhenanus in annot ad libr. Tertull. de poenitent This testimonie is worthy of consideration Leuit. 16.21 â— Esdr. 9.2 Secundo principaliter Rhenanus vbi supr Behold the confusion of popery for better proofe cannot be had Tertio principal The pure primitiue church knew not auricular confession Popish confession is vnpossible euen by the grant of the Papists Marke well for Christs sake Who will not defie poperie that deepely considereth these things Fiâ— on poperie and God of his mercie conuert al papists to the trueth Many among the papists dare not vtter their minds Tertio principaliter Cypr. de lapsis pag. 284. Primo principal The story of Nectarius must be well marked Nicep li. 12. c. 2â— The first probation Bellarm. de poenitent lib. 3. c. 15 Our Iesuite is driuen to vse petitio principii The second probation Chrysost. hom 2. â—n Psal. 50. tom 1. Chrys. de Lazar. â—ac Din. hom 4. â—om 2. pag. 1359. What can more plainly be said against Romish confession Chrysost in epis ad Hebr. hom 3â— tom 4. No confession made to the priestes Chrysost. de incompreh dei nat contra Anomaeos hom 5. tom 5. Confession to God but not to man Chrysost. de pâ—â—nit confess tom 5. p. 905. Confession was once made to man but after that taken away The scope of the Iesuite must be marked All confession is abandoned none at all is excepted A man made free is still in bondage with our Iesuite The third probation Histor. trip lib. 9. cap. 35. Socrat. lib. 5. c. 19 Sozo lib. 7. c. 16. Niceph. lib. 12. cap. 28. The fourth probation Sozo lib. 7. c. 16. Can. lib. 9. ca. 35. No place left to auricular confession Secundo principaliter Tertio principaliter Ann. Dom. 260 Sozom. Orig. vbi supra Quarto principaliter Socrâ— lib. 5. c. 19. A deadly blow to the Iesuite Quâ—nto principalâ—ter Anno Dom. 394 Nicephorus Socrates Sozomenus Socrates Sozomenus Nicephorus vbi supra Note this against the papists Vbi supra Nicephorus vbi supra Socra lib. 5. ca. â—â— Ann. Dom. 254 Bellarm. de poenitent lib. 3. ca. 14. col 1667. Vide Epiphan contr Andianos libr. 3. tom 1. pa. â—67 haer 70. Ann. Dom. 327 Socrat. lib. 1. ca. 6 Niceph. li. 8. c. 1â— The Emperour commaundeth councels to be holden Theodoret. lib. â— cap. 7. Sozom. li. 1. c. 1â— Niceph. lib. 8. ca. 14. The Bishop of Rome reputed as a common man Ann. Dom. 389 Socrat. li. 5. cap. 8 Sozom. lib. 7. cap. 7. Sigeb in chron anno 386. Vide Niceph. lib. 12. ca. 10. Tripart hist. lib. 9. c. 12. Ann. Dom. 433 Euagrius li. 1. c. 3. Loe the graue bishop Cyrillus made sute to the emperour not to the pope to haue a Councill called in his name Niceph. lib. 14. cap. 34. Cassiodor in tripart hist. lib. 12. cap. 5. Sigebert in anno 4â—3 Euagr. lib. 1. ca. 9. Ann. Dom. 454 Niceph. lib. 15. cap. 2. Sigebert in anno 452. The pope requested but the emperour commanded the thing to be done Sozom. lib. 1. â—â— 18. Loe the emperâ—â— had the highest place and the bishops sate noâ— downe till haâ— commanded them Panormit de elect cap. significasti prope fin Sigebert in anno 1088. Ann. Dom. 607 Ann. Dom. 607 Constanrinus Ann. Dom. 765 Pope Iohn Ann. Dom. 855 Adrianus Ann. Dom. 886 Formosus Ann. Dom. 892 Stephanus Ann. Dom. 898 Pope Iohn Ann. Dom. 900 Sergius Ann. Dom. 907 Ioannes Ann. Dom. 917 Ioannes Ann. Dom. 968 Ioannâ—â— Ann. Dom. 970 Benedictus 978. Bonifacius Anno Dom. 980. Syluester The pope in pontificalib forgetteth the names of his churches Anno. Dom 1007. Ann. Dom. 1032. Benedictus Ann. Dom. 1042. Clemens 1058. Damasus 1060. Ann. Dom. 1072. Anastasius Ann. Dom. 1162. Bonifacius 8. Anno. Dom. 1302. The first Sect. Ann. Dom. 527. The pope must needes be S. Peters successor Ann. Dom. 1335. The second Sect. 1084. The abâ—omination of sectes in poperie The third Sect. Ann. Dom. 1119. The fourth Sect. 1170. The fift Sect. 1198. The sixt Sect. 1206. The seuenth sect 1371. The eight Sect. 1540. The sect of our Romish Iesuites is not yet three-Bâ—â—ore yeres old