2.
THES.
2.3
.
Let
no
man
deceiue
you
by
any
meanes
,
for
that
day
shall
not
come
,
except
there
come
a
departing
first
,
and
that
man
of
sinne
be
disclosed
even
the
sonne
of
perdition
.
WHereas
there
are
two
points
which
not
a
little
trouble
the
mindes
of
many
:
the
first
,
how
it
standeth
with
the
promise
of
God
towards
his
Church
,
that
the
outward
forme
thereof
should
so
alter
,
and
change
,
that
not
only
the
beauty
&
glory
thereof
should
seeme
to
be
defaced
,
but
that
the
very
face
therof
should
scarse
appeare
:
The
second
how
in
that
so
vniversall
and
generall
change
God
should
keepe
his
number
to
himselfe
,
a
company
which
feare
,
and
worship
him
,
and
continue
in
the
profession
of
his
truth
:
Both
these
are
in
this
chapter
handled
by
the
Apostle
,
the
first
from
these
words
vnto
the
13.
verse
,
the
second
thenceforth
vnto
the
end
of
the
chap.
Augustine
readeth
this
place
,
August
.
lib.
2●
.
de
Civit.
Dei
cap.
19.
Sic
Hieron
.
in
2.
Thess.
2.
vnlesse
that
Runnagate
come
first
,
but
the
word
here
vsed
by
the
holy
Ghost
in
civill
matters
signifieth
the
shrinking
of
souldiers
from
their
General
vnto
the
enemy
:
now
it
is
by
proportion
drawne
from
hence
to
signifie
an
Apostasie
,
and
back-sliding
from
●he
profession
of
Christ
to
the
contrary
part
,
that
is
,
to
Antichrist
.
And
this
backsliding
we
expound
to
be
general
not
of
a
few
men
,
or
sects
,
or
countries
,
but
of
a
great
&
vniversall
revolt
in
each
country
and
sort
of
men
.
And
this
we
proue
for
that
the
Apostle
speaketh
thereof
indefinitly
not
restraining
it
to
some
.
And
besides
,
seeing
the
Apostle
was
to
giue
vnto
the
faithful
a
signe
&
token
,
it
must
of
necessity
be
,
that
he
should
yeeld
such
a
one
,
as
neither
was
already
present
(
for
then
were
they
never
the
later
in
suspence
concerning
the
point
in
controversie
)
nor
that
incontinently
was
to
fall
out
.
For
there
was
already
a
sliding
of
many
from
the
truth
,
&
therefore
if
it
were
not
meant
of
a
generall
,
that
might
haue
beene
for
all
this
concluded
by
the
Thessalon
.
That
the
day
of
the
Lord
was
at
hand
.
The
Rhemists
in
their
notes
mislike
in
our
interpretation
two
things
.
Rhem.
in
2
,
Thess.
2.
1.
That
we
say
this
revolting
should
be
generall
.
2.
That
we
say
it
must
be
in
matters
of
Religion
:
whereas
the
most
part
of
the
Fathers
(
say
they
)
expound
it
of
the
revolting
from
the
civill
obedience
to
the
Empire
of
Rome
.
But
if
that
were
granted
them
(
which
how
true
it
is
,
shal
after
appeare
)
yet
litle
maketh
it
for
their
purpose
.
Now
for
our
interpretation
there
are
many
things
that
make
,
namely
the
wordes
following
which
serue
to
the
same
purpose
that
these
do
:
for
after
that
he
had
said
a
departure
,
he
addeth
straight
,
and
that
the
man
of
sin
be
disclosed
,
of
whom
it
is
verified
,
that
he
should
sit
in
the
temple
of
God
,
and
shew
himselfe
to
be
God
,
which
cannot
be
vnderstood
otherwise
then
of
Spirituall
matters
.
Secondly
,
the
signification
,
and
vse
of
the
word
in
other
places
,
proveth
,
Which
in
the
time
of
temptation
go
away
.
Heb.
3.12
.
To
depart
away
from
the
living
God
.
1.
Tim.
4.1
.
Some
should
depart
from
the
faith
,
on
which
place
the
Rhemists
themselues
note
that
it
signifieth
to
be
Apostataes
from
the
faith
,
as
the
Greeke
word
(
say
they
)
importeth
.
Thirdly
,
this
may
appeare
by
the
conference
of
other
places
of
the
scripture
,
wherein
this
same
doctrine
is
delivered
;
Apo.
12.6
.
Where
the
woman
fleeth
into
the
wildernes
:
and
Apoc.
14.8
.
Babilon
made
all
nations
drunke
with
the
wine
of
the
wrath
of
her
fornication
.
But
for
that
they
say
,
the
fathers
agree
that
it
is
meant
in
civill
matters
:
let
vs
first
admit
they
did
,
and
all
,
if
they
please
:
Aug
▪
ep.
19
ad
Hieron
.
yet
may
we
answere
,
with
that
of
Austin
,
though
I
coulde
finde
out
as
many
Fathers
on
my
side
,
yet
will
I
say
Paul
shall
serue
me
for
all
,
to
him
do
I
fly
,
to
him
do
I
appeale
from
all
the
Doctors
.
Andrad
.
defens
fidei
Trid
▪
lib.
2.
And
as
the
writer
of
the
defence
of
the
Tridentine
councell
in
lib.
2.
In
some
points
we
may
lay
all
the
fathers
aside
,
and
finde
out
our selues
or
by
some
other
meanes
the
truth
of
some
points
.
And
as
Caietane
,
Caietan
.
in
prae●a●
.
Com.
in
lib.
Mos.
who
confesseth
that
in
interpreting
diverse
places
of
scripture
he
goeth
against
the
streame
of
all
the
Doctors
.
But
nowe
they
confesse
that
not
all
Fathers
are
of
this
minde
,
for
when
they
say
(
in
manner
all
)
it
is
evident
they
except
some
.
Now
the
Papists
in
the
Councell
of
Trent
confesse
that
the
most
of
the
Fathers
conclude
that
the
wordes
in
the
6.
of
Iohn
,
Conc.
Trid.
Sess.
5.
c●p.
1.
sub
Pi●
4.
An
,
D.
1562.
imply
the
receiving
of
the
Supper
in
both
kindes
,
against
the
which
notwithstanding
the
saide
Councell
hath
determined
.
And
the
very
props
and
pillars
of
their
Religion
confesse
,
that
in
points
wherein
the
lesser
part
of
the
Fathers
agree
,
a
man
may
probably
dissent
from
the
greater
.
Now
of
the
Fathers
(
whereof
they
speak
)
there
are
3.
wherof
2.
make
for
vs
,
and
one
is
indifferent
.
His
wickednes
is
described
to
be
notable
in
that
he
is
called
the
man
of
sin
,
the
son
of
perdition
,
which
is
more
vehement
,
then
if
he
called
him
only
a
reprobate
,
as
Paul
calleth
Elimas
the
childe
of
the
Divel
,
Act.
13.
and
tearming
him
the
son
of
perdition
,
wine
of
the
wrath
of
her
fornication
,
Apoc.
14.8
.
&
17.2
.
2
His
malice
is
set
out
in
this
,
that
he
is
called
an
Adversary
,
a
chiefe
enemy
against
God
and
his
Saints
,
as
that
horne
in
the
7.
of
Dan.
which
made
battell
against
the
Saints
of
God
and
prevailed
,
and
as
he
is
described
in
the
Revelat.
hee
threw
out
floods
after
the
women
that
shee
might
be
caryed
away
of
the
flood
.
3
should
exalt
himselfe
against
God
,
[
*
](A10324-e1510-b)
*
Antiochus
Epiph.
●ren
.
lib.
5.
cap.
25.
Hieron
.
in
Dan.
cap.
11.
as
Daniel
prophesieth
of
another
,
&
that
he
should
sit
in
the
temple
of
God
,
which
some
haue
expounded
of
the
materiall
temple
at
Ierusalem
which
the
Antichrist
should
reedifie
and
sit
in
it
:
but
this
word
is
never
so
taken
by
the
Apostle
.
To
fit
,
here
is
to
reigne
,
rule
,
governe
,
&
haue
dominion
,
as
the
word
is
taken
in
other
places
,
as
when
the
mother
of
Zebedeus
children
required
of
Christ
,
that
one
of
her
sonnes
might
sit
at
his
right
hand
,
you
shal
sit
&
iudge
,
wherfore
this
sitting
betokeneth
his
government
in
spiritual
matters
,
when
he
shal
vndertake
to
make
laws
&
constitutions
at
his
own
pleasure
,
which
is
,
to
depose
Christ
out
of
his
kingdome
.
For
although
that
the
whole
world
be
his
kingdome
,
yet
the
Church
of
God
is
so
properly
called
,
for
that
he
chiefly
ruleth
therein
,
&
is
obeyed
and
honored
as
the
Lord
and
only
Prince
thereof
.
Wherefore
if
any
shall
say
,
the
breath
of
my
lippes
shall
bee
a
law
,
[
a
](A10324-e1660-b)
a
Hier.
ad
Algasi
.
Quaest.
11.
he
is
that
Antichrist
,
this
is
to
fit
.
It
is
said
also
(
to
set
out
his
pride
)
that
hee
should
shew
himselfe
as
God
,
not
only
he
should
say
so
,
[
b
](A10324-e1700-b)
b
in●
Thess.
2.
but
shew
it
,
and
make
it
evidently
,
&
manifestly
knowne
,
[
c
](A10324-e1740-b)
c
Aug.
lib.
20.
de
Civ
Dei
c.
19
which
is
referred
either
to
that
which
went
before
,
where
it
is
said
he
should
sit
.
1.
take
on
him
that
which
properly
belongeth
to
God
,
[
d
](A10324-e1780-b)
d
Chrysost.
13.
Hom.
in
Th.
22
or
to
that
which
followeth
:
whence
it
is
said
,
he
should
come
in
lying
wonders
,
&c.
Ierome
although
in
some
place
he
leaneth
to
their
opinion
concerning
the
revolt
,
[
e
](A10324-e1820-b)
e
Aug
lib.
20.
de
Civ
cap.
19.
[
*
](A10324-e1850-b)
*
Refugam
vocat
à
Domino
Deo
.
yet
in
his
commentaries
on
this
place
(
if
the
work
be
his
)
confesseth
that
it
may
indifferently
be
meant
either
of
the
declining
from
subiection
of
the
Gentils
,
or
from
the
faith
.
[
f
](A10324-e1870-b)
f
in●
Thess.
2.
Augustine
and
Chrysostome
,
they
say
that
the
Empire
must
be
taken
away
first
,
that
afterwardes
Antichrist
may
succeed
,
yet
ground
they
it
not
vpon
these
wordes
,
but
on
those
that
follow
.
And
Augustine
,
as
we
before
noted
,
saith
that
he
shall
be
a
runagate
from
God
.
Chrysostome
saith
that
there
shal
be
such
a
revolt
from
God
,
that
scarse
the
best
shall
scape
from
being
offended
,
Ita
vt
offenderentur
si
possibile
esset
&
electi
.
Fathers
making
for
our
interpretation
.
[
g
](A10324-e1960-b)
g
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Socrates
setting
down
an
epistle
against
Arius
Ep.
Alexandri
Episc.
Alexand.
Animos
hominum
ad
defectionem
quae
praenuncia
&
quasi
praecursor
Antichristi
est
,
docere
nituntur
.
[
h
](A10324-e2000-b)
h
Cyril
.
Catech.
II
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Cyril
thus
,
Now
is
the
departure
or
Apostasie
:
For
men
haue
departed
,
or
are
become
Apostataes
from
the
right
faith
.
[
i
](A10324-e2050-b)
i
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Oecumenius
on
this
place
saith
he
:
meaneth
a
departing
from
God
,
and
the
thing
it selfe
.
The
common
Glosse
thus
,
[
k
](A10324-e2080-b)
k
Gloss.
Ord.
vel
hoc
dicit
de
spirituali
imperio
Romanae
Ecclesiae
,
vel
discessione
de
fide
,
he
saith
this
of
the
spirituall
Empire
of
the
Romane
Church
,
or
of
a
departure
from
the
faith
.
[
l
](A10324-e2120-b)
l
Aquin.
in
2.
Thess
2.
Ideo
dicendum
est
quod
discessio
à
Rom.
Imp.
debet
inrelligi
non
solum
à
tempora
.
lised
à
spirit●●ali
scilicet
à
fide
Catholica
,
&c.
Thomas
Aquinas
,
Therefore
wee
must
hold
that
the
departure
from
the
Romane
Empire
ought
to
bee
vnderstood
not
only
from
the
temporall
but
spipituall
state
,
namely
from
the
Catholike
faith
.
[
m
](A10324-e2170-b)
m
Anselm
.
in
2
Ep.
Thess.
c.
2.
siue
vt
multitudo
Eccl●siarum
discedant
à
Pontifice
Raman
.
sive
multitudo
hominum
discedant
à
side
.
Anselmus
saith
,
al
nations
must
depart
from
the
Empire
of
Rome
,
whether
it
bee
that
a
multitude
of
Churches
shall
depart
from
the
Bishop
of
Rome
,
or
that
many
men
shall
depart
from
the
faith
.
[
n
](A10324-e2220-b)
n
Lyrain
2
Thess.
2.
Lyra
disputeth
the
matter
,
&
concludeth
that
the
Apostasie
shall
be
generall
.
Lastly
,
the
[
o
](A10324-e2270-b)
o
Rhem.
in
2
,
Thess.
2.3
.
num.
6.
Rhemists
themselues
in
their
notes
following
,
say
the
same
,
viz.
It
is
very
like
that
this
great
defection
shall
not
be
only
from
the
Romane
Empire
,
but
specially
from
the
Romane
Church
.
So
that
by
-
Fathers
our
exposition
is
also
confirmed
.
-
witnesse
of
our
adversaries
our
exposition
is
also
confirmed
.
-
Rhemists
themselues
our
exposition
is
also
confirmed
.
Now
follow
in
the
Apostle
these
5
things
-
1
Properties
of
the
person
,
who
shall
bee
the
ring
leader
in
this
defection
.
-
2
Time
of
his
cumming
.
-
3
Overthrowe
of
him
.
-
4
Meanes
to
bring
it
to
passe
.
-
5
Persons
in
whom
this
adversary
shal
work
.
1
For
his
properties
it
is
said
that
he
should
be
notable
in
-
1
Wickednesse
.
-
2
Malice
.
-
3
Pride
.
2
The
Time
;
before
the
Apostle
come
to
declare
the
time
of
this
departing
,
he
interlaceth
a
note
of
remembrance
.
[
p
](A10324-e2500-b)
p
●2
.
Thess.
2.5
Knowe
you
not
that
when
I
was
yet
with
you
I
told
you
these
things
:
wherby
he
noteth
that
the
thing
is
worthy
the
noting
.
For
surely
if
these
things
had
not
beene
foretold
,
when
seely
soules
should
behold
the
Church
so
generally
defaced
,
it
were
no
marvaile
if
they
murmured
with
[
q
](A10324-e2520-b)
q
●
Ier.
4.10
.
Ieremy
,
and
said
wee
haue
beene
deceaved
and
thou
hast
deceaved
vs
.
Wherefore
it
pleased
God
(
for
helpe
of
our
infirmitie
)
to
foretell
his
Church
of
these
things
that
when
they
come
to
passe
,
they
may
beare
them
more
patiently
.
And
knowing
that
they
were
before
appointed
in
the
determinate
[
r
](A10324-e2550-b)
r
Act.
4.28
.
counsell
of
God
,
wee
may
assure
our selues
that
they
must
needs
turne
to
his
glory
,
and
so
to
the
[
s
](A10324-e2560-b)
s
Rom.
8.28
.
benefit
of
his
Church
that
hath
appointed
them
.
For
this
cause
is
it
that
the
[
t
](A10324-e2570-b)
t
Paul
1.
Tim.
41.
Pet.
2.
ep.
3.1
.
2.
1.
Ioh
2.18
.
Apostles
by
preaching
and
writing
so
oft
and
diligently
taught
this
point
:
and
that
it
is
laid
out
in
sundry
places
of
the
[
u
](A10324-e2580-b)
u
Apoc.
13.17
Apocalips
,
and
often
signified
by
our
[
x
](A10324-e2590-b)
x
Mat.
24.
Saviour
.
The
time
of
revealing
is
expounded
by
some
,
of
the
revealing
of
Christ
in
iudgement
,
but
that
which
is
repeated
proveth
the
contrary
.
That
which
lette●
;
[
a
](A10324-e2630-b)
a
Vide
Occum
.
in
bunc
loc.
The●d
.
Calvin
,
some
say
is
the
Sonne
,
others
the
holy
Ghost
,
some
the
preaching
of
the
word
.
But
seeing
it
is
said
that
[
b
](A10324-e2650-b)
b
2.
Thess.
2.7
.
that
which
letteth
shall
be
taken
out
of
the
way
(
which
phrase
signifieth
a
corruption
,
which
cannot
agree
to
any
of
these
things
)
it
appeareth
that
this
interpretation
cannot
stand
.
Wherefore
[
c
](A10324-e2670-b)
c
Chrys.
&
Occum
.
in
2.
thess.
2
Hieron
.
ad
Algasi
.
qu.
11.
their
exposition
seemeth
to
be
the
simplest
,
which
say
that
hereby
is
meant
the
state
of
the
Empire
of
Rome
,
for
that
when
it
should
be
remoued
,
the
kingdome
of
Antichrist
(
the
platforme
whereof
was
already
begun
to
be
laid
)
should
shew
itselfe
.
And
herein
also
our
[
d
](A10324-e2710-b)
d
Rhem.
in
2.
Thess.
c.
2.2
.
adversaries
agree
likewise
with
vs
.
The
misterie
of
iniquitie
which
the
Apostle
saith
,
began
then
to
worke
signifieth
the
corruption
of
doctrine
which
was
laboured
by
heretickes
,
which
the
rather
is
to
bee
noted
,
for
that
it
may
appeare
how
fondly
the
Papists
vrge
that
therfore
the
man
of
sinne
must
bee
one
singular
man
,
because
the
greeke
[
e
](A10324-e2760-b)
e
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
article
is
set
before
the
word
,
which
is
the
chiefest
ground
of
[
f
](A10324-e2780-b)
f
Sand.
Dem.
1.
Saunders
demonstration
,
to
proue
the
Pope
not
to
be
Antichrist
.
And
it
is
vrged
also
by
the
[
g
](A10324-e2810-b)
g
Rhem.
2.
Thes.
2.3
.
Rhemists
in
their
notes
:
and
as
making
much
for
them
,
they
haue
taken
the
pains
to
set
the
greeke
words
in
the
margent
.
But
when
[
h
](A10324-e2840-b)
h
1.
Ioh.
2.22
.
S.
Iohn
saith
,
he
that
denieth
is
[
*
](A10324-e2870-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
that
Antichrist
,
hee
must
(
if
that
bee
true
which
they
say
)
meane
but
one
:
but
the
same
Apostle
in
his
2.
epist.
ver.
7.
saith
that
(
whosoever
)
and
affirmeth
that
there
bee
many
such
,
wherefore
it
cannot
meane
one
.
Besides
the
Apostle
here
addeth
the
Article
to
the
[
*
](A10324-e2920-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
mystery
which
is
meant
of
corruption
of
doctrine
by
many
.
And
againe
,
[
so
[
*
](A10324-e2950-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
he
that
letteth
]
which
is
not
one
particuler
Emperour
but
the
whole
company
as
the
Papists
themselues
say
:
wherefore
the
article
proveth
nothing
.
Out
of
this
text
there
are
two
points
of
doctrine
to
bee
observed
.
-
1
The
changeablenes
whereto
the
visible
Church
is
subiect
.
-
2
Secondly
the
person
or
state
which
commeth
nearest
to
this
description
of
Antichrist
;
and
wherevnto
the
properties
here
set
downe
do
most
properly
belong
.
This
is
a
matter
both
of
wit
and
importance
.
-
1
Here
is
wisdome
let
him
that
hath
wit
count
the
[
i
](A10324-e3060-b)
i
Rev.
13.18
.
number
.
-
2
The
Apostle
not
only
when
he
was
present
taught
it
them
,
but
by
his
Epistle
putteth
them
in
minde
of
it
as
a
thing
worthy
the
remembrance
.
Now
the
question
is
not
who
is
an
Antichrist
.
For
who
so
breaketh
the
vnity
of
the
Church
by
scisme
or
heresie
is
such
a
one
.
Wherevpon
S.
Iohn
saith
,
that
even
in
his
daies
there
were
[
k
](A10324-e3120-b)
k
1.
Ioh
2.18
.
many
Antichrists
.
[
l
](A10324-e3140-b)
l
Aug
tract.
6.
in
1
Ep.
Ioh.
And
Augustine
,
Whosoever
thou
art
that
commest
against
Christ
thou
art
an
Antichrist
,
whether
within
the
Church
or
without
.
But
the
question
is
,
who
is
the
first-borne
of
Satan
,
in
whom
dwelleth
the
fulnesse
of
wickednesse
,
that
[
m
](A10324-e3210-b)
m
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Adversary
,
&c.
Neither
is
it
,
what
particuler
man
hee
is
,
but
what
state
of
Governement
,
for
it
is
spoken
of
some
common
state
.
Even
as
in
this
same
place
when
it
is
said
,
that
he
only
which
withholdeth
must
be
taken
out
of
the
way
:
though
he
speake
of
him
as
of
[
*
](A10324-e3270-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
one
man
,
yet
it
is
not
meant
of
one
particuler
person
alone
.
For
if
(
as
most
[
n
](A10324-e3290-b)
n
Occum
.
in
2.
Thess.
2.
Chrys.
in
2.
Tb.
2
,
Hier
in
2.
Th.
2.
Idem
ad
Algas
Quaest.
11.
writers
agree
)
thereby
be
meant
the
whole
state
of
the
empire
of
Rome
that
it
must
cease
,
it
cannot
be
vnderstood
of
Nero
or
any
one
of
the
Emperours
.
Even
so
when
he
speaketh
of
Antichrist
though
it
be
vnder
the
name
of
one
,
yet
the
whole
is
vnderstood
.
Even
as
[
o
](A10324-e3380-b)
o
Dan
7.3.4
.
Daniel
in
his
7.
chapter
,
where
he
speaketh
of
4.
Monarchies
calleth
them
4.
beasts
and
4.
kings
,
whereby
are
meant
foure
whole
kingdomes
.
As
for
that
shift
of
[
p
](A10324-e3420-b)
p
Sand.
Dem.
Saunders
it
is
to
no
purpose
,
for
saith
he
these
places
are
not
alike
,
because
that
where
Dan.
speaketh
first
of
them
he
hath
not
the
Article
adioined
in
the
greek
,
but
by
the
way
you
may
note
,
hee
denieth
not
that
the
Article
is
adioined
afterwards
,
as
it
is
indeed
very
often
.
Wherevpon
me
thinks
(
seeing
that
in
the
same
thing
the
Article
as
he
granteth
,
is
indifferently
adioined
or
omitted
)
it
is
a
hard
matter
to
make
herevpon
a
demonstration
,
that
because
the
Article
is
adioined
,
it
must
needs
signifie
a
singular
person
.
Most
of
the
fathers
indeed
expound
it
as
meant
and
spoken
of
one
:
howbeit
[
q
](A10324-e3470-b)
q
Aug
lib
20.
de
Civ
Dei
c.
19
Augustine
sheweth
that
,
there
were
some
that
thought
it
was
meant
not
only
of
[
*
](A10324-e3510-b)
*
Vide
Whitak
.
Re●p
.
ad
Sand.
Dem
p.
158.
one
,
but
of
a
whole
body
that
it
should
be
Antichrist
:
and
he
goeth
further
seeming
to
allow
of
that
exposition
,
when
[
r
](A10324-e3530-b)
r
Aug.
vbi
sup
.
he
saith
,
that
he
should
sit
in
the
temple
of
God
and
as
the
temple
.
13.
hom.
in
Apocal.
that
goeth
vnder
his
name
.
And
[
s
](A10324-e3580-b)
s
Orig
Hom.
30
in
Mat.
Origen
,
Vnus
Antichrist
.
in
genere
,
multi
in
specie
.
Wherefore
seeing
that
some
as
Augustine
reporteth
himselfe
,
as
it
seemeth
,
&
Origen
haue
thought
hereof
as
we
do
:
we
may
see
how
false
that
is
of
[
t
](A10324-e3640-b)
t
Sannd
.
Dem.
1.
rat.
7.
Sanders
,
that
all
authors
,
&c
:
so
expound
it
as
they
do
,
as
also
that
of
the
Rhemists
.
Moreover
,
if
the
question
be
,
what
state
this
is
,
which
commeth
nearest
vnto
this
discription
,
[
u
](A10324-e3730-b)
u
Dan.
7.17
.
Dan.
8
,
10
,
21
Daniel
by
the
names
of
the
kings
,
and
kingdomes
.
Neither
mean
I
,
that
alwaies
the
Pope
is
the
greatest
&
chiefest
enimy
&
wicked
one
,
but
that
somtimes
some
that
are
vnder
him
are
the
special
instruments
,
&
dealers
in
his
kingdome
of
wickednesse
.
As
is
also
in
Daniel
meant
,
when
it
is
said
that
the
[
x
](A10324-e3770-b)
x
Dan.
7.5
.
Beare
had
in
his
mouth
betweene
his
teeth
three
ribs
,
to
whom
it
was
said
,
arise
,
devour
much
flesh
:
whereby
was
signified
the
crueltie
that
should
be
in
that
kingdome
:
which
was
not
so
much
in
the
Kings
and
Governours
themselues
,
as
in
those
who
were
vnder
them
.
For
[
a
](A10324-e3790-b)
a
2.
Chr.
36.23
Ezra
.
1
3
Ezra
.
3.7
.
Cyrus
gaue
licence
&
commandment
to
build
the
Temple
,
and
[
b
](A10324-e3810-b)
b
Dan.
6.14
.
Darius
would
haue
preserued
Daniel
from
the
denne
of
Lions
,
but
they
were
such
as
were
inferiour
in
place
,
who
hindred
the
[
c
](A10324-e3840-b)
c
Ezra
.
4.1
.
building
,
and
[
d
](A10324-e3850-b)
d
Dan.
6.4.5
.
caused
that
Daniel
was
cast
to
the
beasts
.
Hereto
be
we
led
,
first
by
the
circumstance
of
the
times
.
For
seeing
that
which
withheld
the
discoverie
of
Antichrist
,
was
the
Abolishing
of
the
Romane
Empire
(
wherein
wee
haue
the
assent
of
our
adversaries
,
and
consent
of
the
Fathers
)
and
that
the
erecting
of
the
Popedome
was
the
abolishing
of
that
Empire
,
I
see
not
how
our
adversaries
can
well
avoid
it
,
but
that
the
Pope
with
that
state
must
needs
be
Antichrist
.
Wherevnto
we
may
adioyne
the
place
deciphered
in
the
[
e
](A10324-e3880-b)
e
Apoc.
17.9
.
Revelation
to
be
the
citie
seated
on
seaven
hils
,
which
had
the
government
of
al
the
earth
.
And
whereas
against
this
the
[
f
](A10324-e3900-b)
f
Sand.
Dem.
4.
adversaries
take
exception
,
for
that
they
say
the
Emperor
is
not
yet
gone
thence
,
it
is
a
slender
shift
,
for
that
there
remaineth
to
him
the
onely
naked
name
,
the
citie
of
Rome
yeelding
neither
tribute
,
nor
subiection
vnto
him
.
And
if
the
name
were
enough
,
[
g
](A10324-e3930-b)
g
Ier
52.31
.
Ichoiakin
being
caried
captiue
to
Babylon
was
then
called
king
,
and
his
throne
set
aboue
the
rest
of
the
kings
that
were
there
:
and
yet
then
was
fulfilled
that
[
h
](A10324-e3960-b)
h
Hos.
3
4.
prophesie
that
Israel
shall
bee
without
a
king
.
And
that
of
Ieremy
[
l
](A10324-e3990-b)
l
Lam.
5.8
.
Servants
haue
borne
rule
over
vs
.
And
no
otherwise
is
the
name
yet
given
to
the
Emperour
then
as
of
men
to
their
Images
&
tombes
.
But
as
the
Apostle
meant
that
not
the
name
but
the
power
and
regement
of
him
that
he
meant
,
hindred
the
revealing
,
so
hee
meant
,
that
,
not
the
name
but
the
thing
should
bee
first
removed
,
wherevpon
also
Lyra
a
friend
of
theirs
,
Lyra
in
2.
Thes.
2.
A
quo
recesse
rum
quasi
omnia
Regna
negantia
ei
subii●i
&
reddit●onem
tribu●i
,
lam
à
multis
ann●s
illud
etiam
Impe●ium
caruit
Impera●ore
pluribus
annis
.
saith
that
the
Empire
many
yeares
had
beene
without
tribute
,
or
subiection
.
Secondly
we
are
led
thus
to
think
by
those
properties
wherby
Antichrist
here
is
described
.
As
when
in
generall
hee
is
called
that
man
of
sin
which
is
amplified
in
particular
by
2
points
.
when
he
is
-
1
called
an
adversary
.
-
2
said
to
●●t
in
the
Temple
of
God
.
1
An
adversarie
he
is
against
both
-
1
Religion
.
-
2
Professors
.
1
An
enimie
of
religion
because
he
sets
himselfe
against
-
1
Gods
glory
-
2
Mans
salvation
.
both
points
handled
elsewhere
.
2
Enimy
he
is
to
the
professors
as
hath
bin
particularly
shewed
in
the
comparison
of
Papists
with
Idumeans
,
Obad.
12
,
13.14
.
Secondly
he
is
said
to
sit
in
the
Temple
of
God
.
Our
adversaries
to
cleare
their
holy
father
,
Sand
D●m
.
17.
Bella●
.
lib
3.
de
Rom
,
Pon●
,
c.
13
interpret
this
of
the
rased
&
decayed
Temple
at
Ierusalem
.
Wherfore
they
think
that
so
long
as
that
lyeth
wast
the
Pope
cannot
be
hee
,
and
so
farre
as
the
Bishop
of
Rome
is
from
Ierusalem
,
so
farre
he
is
from
sitting
in
Antichrists
seat
.
But
this
is
the
very
stone
whereat
also
the
Iewes
haue
stumbled
,
for
looke
what
great
and
large
promises
were
made
to
the
Church
of
God
,
those
haue
they
applyed
to
the
materiali
Temple
,
the
citie
of
Ierusalem
,
the
hill
of
Syon
.
Wherefore
hauing
thus
expounded
it
of
the
materiall
temple
at
Ierusalem
,
they
haue
cast
the
world
in
a
deepe
slumber
,
that
they
should
be
far
from
thinking
the
Pope
to
bee
Antichrist
,
while
they
remembred
how
far
the
Popes
sea
at
Rome
was
distant
from
the
Synagogein
Iudea
.
the
Temple
of
God
is
holy
,
which
Temple
are
yee
.
And
by
Peter
where
he
maketh
Christians
living
stones
of
this
building
.
Wherefore
as
the
Iewes
,
so
they
haue
stumbled
at
the
stones
of
this
Temple
.
Bellar
de
Pont.
lib.
3.
c.
14
Lactani
.
de
verasap
.
l.
4
c.
13.
Sand.
Dem.
36.
And
as
they
haue
erred
in
the
seat
so
in
the
doctrine
of
that
which
concerneth
his
declaring
of
himselfe
to
be
God
.
For
they
say
that
Antichrist
shall
take
away
all
maner
of
worship
both
of
God
and
Idols
.
Wherefore
they
gather
that
seeing
the
Pope
hath
established
a
continuall
and
dayly
worship
of
the
Masse
,
though
it
were
Idolatry
(
as
wee
say
)
yet
even
for
that
cause
could
he
not
be
Antichrist
.
But
we
haue
a
rule
out
of
the
Scripture
,
whereby
wee
knowe
that
they
exalt
themselues
aboue
God
,
not
only
which
take
from
him
al
his
power
and
maiestie
,
but
who
translate
his
honour
to
themselues
.
When
Rahel
said
to
Iacob
,
giue
mee
children
or
else
I
die
,
it
is
written
that
Iacobs
anger
was
kindled
against
her
(
though
he
loved
her
dearely
)
and
said
am
I
in
Gods
steed
?
am
I
God
to
kill
and
to
giue
life
?
If
to
heale
and
to
giue
children
bee
so
proper
to
God
that
to
giue
it
to
men
is
to
make
them
Gods
:
what
shall
we
say
to
him
who
setteth
aside
Gods
law
,
and
placeth
insteed
thereof
his
owne
?
Iames
,
that
is
able
to
saue
and
to
destroy
.
And
Azariah
to
king
Asa
,
for
a
long
time
hath
Israel
beene
without
the
true
God
,
without
Priest
to
teach
,
and
without
law
.
Whereby
is
vnderstood
that
it
is
so
proper
to
God
to
make
and
appoint
lawes
,
whereby
all
his
people
should
be
governed
,
that
hee
who
taketh
on
him
to
doe
it
,
displacing
Gods
law
,
placeth
himselfe
in
Gods
roome
,
thrusting
him
out
of
his
seat
,
for
to
bee
without
Gods
law
,
is
to
be
without
God
himselfe
.
Wherefore
as
Princes
when
they
haue
subdued
any
people
,
to
shew
that
they
are
their
governours
,
are
wont
to
change
their
customes
,
alter
their
state
,
abrogate
their
ancient
laws
&
and
appoint
new
at
their
pleasure
:
so
the
Pope
herein
sheweth
himselfe
as
God
,
in
that
occupying
the
place
in
Gods
church
he
taketh
vpon
him
to
establish
and
make
new
and
strange
ordinances
at
his
good
pleasure
,
whereby
it
commeth
to
passe
that
by
tying
them
to
the
necessity
of
the
keeping
of
them
ne
sitteth
in
their
consciences
as
God
in
the
temple
of
God
.
Moreover
,
to
sit
in
the
temple
of
God
;
is
therein
to
exercise
rule
and
governement
,
as
it
is
taken
when
Zebedeus
children
would
sit
,
the
one
,
on
the
right
hand
,
the
other
on
the
left
,
Extravag
.
Iohan
.
22
c
vnam
Sa●ctam
de
maioritate
&
obedient
.
Cap.
omnis
extra
de
poenit
.
&
remiss
.
Concil
Trident.
Sess.
22.
cop
,
2.
Canon
.
1.3
.
This
then
belongeth
most
properly
to
him
,
who
taketh
to
himselfe
al
iurisdiction
,
to
whom
all
soules
must
be
subiect
,
without
whom
is
no
pardon
and
remission
of
sin
,
who
challengeth
authority
at
his
pleasure
,
to
shut
,
and
open
heaven
,
to
whom
,
&
whensoever
he
please
.
He
who
hath
appointed
for
Gods
people
none
other
Pastors
but
Idols
,
and
Idol
shepheards
,
who
hath
taught
them
that
pennance-pilgrimage
,
almes
,
&c.
were
the
satisfaction
for
their
sins
:
that
let
them
know
no
other
Christ
but
that
which
the
Priest
held
vp
betweene
his
hands
.
Who
let
them
haue
no
other
scripture
but
lying
legends
,
fables
,
dreams
,
the
very
discovering
of
which
dirt
sheweth
the
great
filthines
of
it
.
Now
at
what
time
they
were
come
to
the
height
of
their
abhomination
,
it
pleased
God
to
shew
mercy
to
his
church
,
by
opening
the
eies
of
some
to
see
this
wickednes
,
he
gaue
his
word
&
great
was
the
number
of
preachers
.
stroke
vpon
their
thigh
,
And
this
indeed
is
the
point
worthy
the
marking
,
whervpon
our
Adversaries
stand
.
For
if
such
as
amongst
vs
refuse
to
communicate
with
our
church
in
praier
and
sacram●nts
,
were
in
their
conscience
to
answere
,
why
they
are
hereto
moved
,
they
could
not
say
for
any
dislike
in
the
things
,
but
only
for
that
they
are
not
ratified
by
the
Pope
.
So
that
questionlesse
,
if
he
would
allow
them
,
they
also
would
.
And
is
not
this
then
,
to
sit
in
Gods
temple
,
to
haue
his
will
and
pleasure
,
for
a
law
to
the
people
of
God
,
whereby
they
must
be
led
to
the
approving
or
disliking
of
every
thing
.
So
that
howsoever
it
concerneth
Gods
glory
:
without
his
approbation
they
will
not
attempt
it
;
no
prince
may
go
about
to
restore
Gods
truth
&
worship
,
vnlesse
by
him
he
be
first
authorised
.
In
this
matter
we
may
note
Gods
-
1
Severitie
.
-
2
Mercie
.
1
In
that
he
would
so
punish
his
church
,
that
he
would
let
the
sonne
of
perdition
sit
even
in
his
chaire
and
seat
.
2
For
that
notwithstanding
his
rage
against
Christ
,
and
his
church
,
yet
he
kept
even
there
a
remnant
,
so
that
his
name
was
among
them
.
For
there
were
some
sparkes
of
his
truth
though
covered
with
the
mist
of
errors
&
ignorance
,
some
water
of
life
,
though
much
poison
:
wherin
appeared
the
great
and
omnipotent
mercy
of
God
,
that
in
that
great
ruine
&
confusion
of
Gods
church
wee
may
see
some
stones
as
remnants
of
the
olde
building
.
Wherfore
in
comparison
of
those
that
haue
not
heard
of
Christ
,
there
be
amongst
them
faire
stones
;
as
I
haue
said
.
The
Turke
hath
not
a
stone
of
this
foundation
or
building
:
but
here
though
the
wall
be
miserably
shaken
,
yet
appeare
the
ancient
stones
.
As
the
acknowledging
and
keeping
of
the
scripture
,
the
confession
of
the
Articles
of
the
christian
Religion
,
all
this
in
general
.
The
sacrament
of
baptisme
,
though
covered
vnder
the
dust
of
many
vaine
and
prophane
ceremonies
.
Yet
so
long
as
they
haue
thus
much
,
albeit
in
generality
confessed
:
yet
remaines
there
a
church
.
Even
as
the
Prophet
in
the
person
of
God
saith
,
I
haue
brought
vp
rebellious
children
,
thou
hast
made
my
children
to
passe
through
the
fire
,
yet
were
they
children
of
Adulterers
.
So
that
they
were
not
altogither
dead
,
though
dead
sicke
,
and
as
a
man
in
a
consumption
far
wasted
&
spent
.
So
that
when
we
consider
the
general
corruption
,
they
may
be
termed
an
adulterous
seed
.
And
as
we
are
to
wonder
at
the
Lords
severity
,
who
so
greatly
punished
his
church
:
againe
,
on
the
other
side
we
are
to
praise
and
magnifie
his
mercy
:
who
in
this
great
famine
,
had
kept
some
bread
&
some
water
,
bread
&
water
,
but
in
a
scant
measure
,
yet
such
as
might
serue
for
to
saue
the
life
of
some
,
oile
in
the
cruse
,
and
the
meale
in
the
barrell
,
a
few
were
saved
,
but
being
pulled
as
brands
halfe
burnt
out
of
the
fire
.
So
that
the
seat
wherin
Antichrist
is
to
sit
,
is
not
that
of
the
Turke
a
professed
enemy
to
religion
:
but
of
Gods
temple
,
that
therby
he
may
the
easilier
deceiue
&
work
his
strong
illusions
.
Besides
to
shew
how
hee
challengeth
the
right
and
title
of
God
wee
might
bring
sufficient
testimonies
out
of
his
owne
laws
&
Canons
,
Cap
cum
inter
Extravag
.
Iob
▪
22.
tit.
14.
cap.
4
in
fi●●
.
wherof
some
giue
him
the
very
name
of
God
.
But
seeing
the
modester
sort
of
Papists
are
ashamed
of
such
tearmes
,
let
it
suffice
to
haue
shewed
that
he
is
the
person
who
taketh
to
him
that
which
is
proper
to
God
,
(
not
to
giue
children
,
heale
the
sicke
,
&c.
)
But
to
hold
the
winds
from
blowing
,
who
causeth
that
which
God
hath
said
to
be
doubted
off
,
Bellar.
lib
▪
5
de
R●m
Pont
cap.
6.
&
.
7.
Sand.
lib.
2.
de
visib
.
Monar
.
cap
4.
Genebr
.
Ch●on
.
l.
4
ad
An.
1578
&
1581.
Cicarell
in
vi●
Gregorii
13.
caus.
23.
cap.
omnium
&
Ex
▪
com
.
that
every
soule
should
be
subiect
to
his
authority
.
Who
honoureth
the
periury
of
Princes
,
and
their
murthering
of
their
innocent
subiects
,
with
a
holy-day
:
and
counteth
the
periury
of
subiects
to
their
Princes
a
holy
thing
,
yea
the
slaughter
of
Princes
by
their
subiects
,
a
thing
meritorious
&
worthy
reward
;
&
to
speak
the
truth
in
a
word
,
howsoever
by
the
Pope
&
his
adherents
,
other
things
be
pretended
for
all
their
doings
,
yet
in
truth
is
it
nothing
that
they
regard
or
striue
for
,
but
to
hold
him
in
his
seate
,
to
ratifie
his
authority
and
vsurped
government
:
so
that
if
reformation
could
stand
with
the
Popes
crowne
&
the
Monkes
bel●y
,
the
matter
had
been
at
an
end
long
before
this
day
.
The
things
which
for
our
edification
we
may
learne
hence
,
are
these
,
that
seeing
ambition
&
filthy
covetousnes
were
the
two
wings
wherewith
this
Antichrist
flew
so
high
;
we
are
to
beware
,
seeing
we
make
profession
that
we
hate
him
,
least
we
loue
&
favour
the
things
for
which
he
hath
deserved
this
hate
.
Wherefore
let
such
take
heed
as
to
advance
themselues
,
make
no
conscience
of
the
duty
they
owe
to
God
,
least
their
punishment
be
like
his
whose
sins
they
imitate
.
And
such
as
make
marchandise
of
the
roomes
and
places
in
Gods
church
or
his
sanctuary
.
Such
as
sold
do●es
and
changed
mony
which
was
necessary
for
the
sacrifices
in
the
temple
,
made
it
a
den
of
theeues
:
and
what
do
they
that
buy
and
sell
the
places
thereof
?
they
be
their
owne
(
they
say
)
&
so
of
some
of
them
I
may
say
indeed
as
one
said
of
Sylla
that
the
Pretership
was
his
indeed
because
he
had
paid
well
for
it
.
Plutar.
in
Sylla
Concerning
the
properties
of
Antichrist
,
the
time
of
his
appearing
,
and
the
state
which
of
al
other
commeth
neerest
here
vnto
,
as
I
haue
received
of
the
Lord
,
so
haue
I
delivered
vnto
you
▪
Now
followeth
his
overthrow
:
wherein
the
holy
Ghost
setteth
downe
two
things
to
be
considered
.
-
1
The
overthrow
,
that
God
will
consume
him
.
-
2
The
Meanes
,
by
the
breath
of
his
mouth
.
1
Consume
,
abolish
,
destroy
.
If
the
Lord
had
given
no
notice
before
hand
hereof
,
when
men
had
seene
such
an
enemy
rise
,
even
out
of
the
church
of
God
,
considering
mans
infirmity
:
we
must
needs
thinke
that
many
would
haue
staggered
,
&
enquired
after
the
truth
of
his
promises
.
But
for
to
avoid
this
danger
he
hath
forewarned
vs
,
as
he
faith
to
his
Disciples
,
I
haue
told
you
before
of
these
things
,
that
when
the
houre
is
come
,
yee
might
remember
that
I
told
you
them
.
Besides
if
hee
had
spake
of
the
power
of
Antichrist
,
and
not
of
his
overthrow
the
children
of
God
considering
the
mightines
thereof
,
might
haue
doubted
how
he
should
haue
oppressed
!
and
haue
said
with
▪
them
in
Isay
,
Shall
the
pray
bee
taken
from
the
mighty
?
or
the
iust
captivitie
delivered
?
but
now
hearing
the
promise
●hey
may
in
the
midst
of
trouble
cleaue
to
the
Lord
,
as
it
is
in
the
Prophet
,
and
and
this
is
the
patience
of
Saints
.
2
The
meanes
whereby
this
should
be
wrought
is
the
word
of
the
Lord
,
breath
of
his
mouth
.
It
seemeth
that
here
the
Apostle
alludeth
to
a
place
in
Esay
,
where
it
is
prophecied
of
Christ
,
that
hee
should
smite
the
earth
with
the
rod
of
his
mouth
and
with
breath
of
his
lips
should
slay
the
wicked
:
speaking
of
the
first
comming
of
Christ
&
of
the
secret
power
of
his
word
;
and
(
as
there
he
speaketh
of
the
overthrow
of
one
speciall
enemie
.
)
Here
we
are
to
marke
the
glorious
testimony
of
the
mighty
power
of
the
word
of
God
,
to
which
purpose
it
is
,
I
haue
set
thee
over
the
nations
&
over
kingdomes
,
to
plucke
vp
and
to
root
out
,
&c.
By
which
place
Boniface
8.
would
proue
his
power
over
temporall
Lords
.
And
hereby
was
Pius
5.
moved
to
depose
the
Queenes
Maiesty
.
Pii
Quinti
Sententia
Declarat
cont.
Eliz●b
.
D●
Maiorit
.
cap.
vnam
Sanctam
Ier.
23.29
.
Lyrain
Ierem.
cap.
1.
vt
evellis
.
i.
evellendo
denuncies
trāsf●rendos
inde
habitatores
.
2.
Cor.
10.4
,
5
Luk.
10.18
.
And
Saunders
,
in
this
case
,
as
also
the
Libeller
against
the
execution
of
Iustice
,
leaneth
herevnto
.
But
who
seeth
not
that
Ieremy
speaketh
of
the
word
of
God
in
the
mouth
of
the
Prophet
which
in
another
place
is
said
to
be
like
fire
,
and
the
people
as
stubble
.
So
Theodoret
and
Lyra
also
haue
expounded
it
.
The
weapons
of
our
warfare
are
not
carnall
,
&c:
having
ready
vengeance
not
only
against
men
but
against
Satan
,
meant
by
the
name
of
principalities
,
and
therefore
no
marvell
if
against
Antichrist
.
Seeing
Satan
fell
downe
from
heaven
like
lightning
.
God
will
send
his
messengers
to
pull
his
wings
and
make
him
stand
on
his
feet
.
But
because
this
beast
hath
many
heads
,
therefore
should
receiue
indeed
a
deadly
stroke
,
whom
hee
will
destroy
with
the
brightnesse
of
his
comming
.
Some
expound
so
this
phrase
as
though
it
were
vsed
by
the
Apostle
to
shewe
how
easily
God
can
and
will
destroy
him
,
but
the
most
plaine
signification
seemeth
to
be
that
by
the
brightnesse
of
his
comming
,
we
meane
,
his
bright
comming
:
flame
of
fire
for
flaming
fire
.
The
Apostle
here
alludeth
to
that
description
of
Christs
comming
,
which
is
there
laid
downe
.
Till
that
time
all
enimies
shall
not
be
taken
away
.
Soules
vnder
the
altar
cry
how
long
Lord
,
holy
,
and
true
,
dost
thou
not
iudge
and
avenge
our
blood
on
them
that
dwell
on
the
earth
.
And
it
was
answered
they
should
rest
till
the
number
of
their
brethren
were
fulfilled
,
&c.
when
the
sonne
of
man
commeth
shall
he
find
faith
on
the
earth
?
Wherefore
though
Antichrist
be
not
quite
abolished
,
wee
must
take
that
which
God
hath
begun
in
good
part
,
knowing
that
our
full
deliverance
,
and
his
everlasting
overthrow
shall
bee
wrought
at
Christs
comming
.
Here
may
we
learne
that
when
all
strength
in
the
world
besides
,
is
laid
together
,
yet
is
it
nothing
of
force
to
displace
Satan
,
vnlesse
the
word
of
God
and
preaching
of
his
truth
be
adioined
.
It
is
indeed
a
great
blessing
of
God
that
Kings
make
good
and
wholsome
lawes
for
the
suppressing
of
Idolatry
,
and
promoting
of
Religion
,
as
it
is
a
great
plague
either
to
haue
no
Iudges
,
or
to
haue
such
as
was
Gallio
,
who
when
Paule
would
haue
answered
the
accusation
of
the
Iewes
,
told
them
that
if
it
were
a
matter
of
wrong
,
if
it
bee
a
question
of
wordes
and
names
,
and
of
your
law
,
&c
:
or
as
Festus
:
Questions
of
superstition
and
of
one
Iesus
.
Yet
when
all
power
&
wisdome
and
pollicie
is
laid
together
,
it
appertaineth
alone
to
God
the
lawgiver
to
change
the
harts
.
The
want
of
preaching
of
Gods
law
,
is
the
cause
why
so
many
soules
among
vs
are
not
yet
delivered
from
the
power
of
Antichrist
,
why
after
so
long
calling
so
few
are
willing
to
come
,
why
the
Man
of
sinne
is
not
overthrowne
,
even
because
we
haue
fought
against
spirituall
adversaries
more
with
the
weapons
of
man
,
then
of
God
.
We
accuse
Turke
and
Pope
for
enforcing
men
by
violence
,
bands
,
and
death
,
to
beleeue
their
religion
,
&
yet
wee
rather
practise
mans
meanes
,
Hilar.
contra
Auxent
.
Terret
exiliis
&
carcaribus
Ecclesiae
Bucer
.
De
regno
Christ
.
lib.
2.
c
,
5.
then
the
way
God
hath
appointed
to
ingender
faith
in
mens
consciences
.
Bucer
hath
said
that
Humane
lawes
may
well
make
hypocrites
,
but
faithfull
Christians
the
word
of
God
alone
maketh
.
Which
I
would
they
had
considered
who
haue
stoared
the
Church
of
God
with
dry
nurses
.
The
dragons
stretch
out
their
breasts
,
and
giue
sucke
to
their
young
ones
,
but
these
,
like
the
Ostrich
which
leaueth
her
egs
,
are
become
carelesse
and
cruell
,
hardned
against
their
young
as
though
they
were
not
theirs
.
When
the
Sonne
of
the
Shunamite
was
dead
,
no
reason
of
her
husband
,
nor
heat
of
harvest
could
hold
her
but
she
would
to
Carmel
to
the
man
of
God
.
Carmel
,
and
lie
at
the
feet
of
their
Prophets
,
and
protest
as
shee
did
,
not
to
depart
and
leaue
them
.
It
was
as
much
as
Elizeus
himselfe
could
doe
to
bring
life
into
the
child
.
Secondly
we
may
hence
note
that
though
vngodlines
prosper
for
a
while
,
yet
God
will
bring
each
worke
to
iudgement
.
The
Deluge
,
Sodome
,
Egypt
,
may
be
proofes
hereof
.
How
often
hath
this
scepter
of
England
changed
?
The
cause
of
those
in
Scripture
is
laid
downe
because
all
flesh
had
corrupted
his
way
.
Polyd.
Virg.
Hist.
Angl.
lib.
1
p.
16.
Gildas
de
Ex●idio
Britanniae
.
And
Gildas
writeth
of
our
country
that
before
these
plagues
came
on
it
,
the
corruption
was
so
great
,
that
who
so
would
keepe
a
good
conscience
must
haue
seperated
himselfe
as
Enoch
.
The
like
doth
Mathew
Paris
.
write
before
the
comming
of
the
Danes
,
when
Poperie
had
the
preheminence
,
so
that
all
men
said
,
great
is
Antichrist
,
then
came
the
destruction
on
them
,
God
even
brought
out
of
their
bowels
,
the
feare
of
the
Lord
was
not
in
those
places
.
Sodome
is
left
for
an
example
to
vs
.
And
Paul
.
1.
Cor.
10.
speaketh
of
the
Iewes
,
so
are
these
also
for
vs
,
he
that
chastiseth
the
nations
shall
not
he
punish
?
But
the
cry
of
the
poore
goeth
vp
,
and
the
damnation
of
these
men
sleepeth
not
.
We
haue
seene
Popery
shaken
,
and
I
am
perswaded
that
there
be
many
here
which
shall
see
Gods
iudgements
on
these
vngodly
men
,
which
shall
be
such
that
it
shall
make
each
ea●e
that
heareth
it
to
tingle
.
There
be
three
things
,
saith
one
,
that
gape
after
our
death
,
our
friends
for
our
goods
,
the
worms
for
our
body
,
and
the
divell
for
our
soule
.
And
there
be
three
that
follow
,
our
goods
to
the
beere
,
our
friends
to
the
Divell
,
the
wormes
to
the
graue
.
Wherefore
seeing
the
fashion
of
the
world
passeth
away
,
When
shall
I
looke
to
mine
owne
house
?
&
this
,
which
hath
the
promise
both
of
this
life
,
and
of
that
which
is
to
come
.
And
then
God
being
in
the
midst
of
vs
,
we
shall
not
bee
moved
though
nations
rage
,
and
kingdomes
be
moved
,
I
trust
in
God
,
how
say
you
then
to
my
soule
▪
get
thee
as
a
bird
to
that
hill
.
I
trust
in
God
,
saith
hee
,
&c.
A
lesson
for
vs
to
learne
when
wee
bee
perswaded
of
a
change
,
of
trouble
,
or
danger
,
flesh
and
blood
biddeth
vs
fly
to
that
hill
.
Vse
these
vnlawfull
meanes
,
this
is
the
only
way
to
escape
,
get
to
this
hill
.
But
if
that
spirit
be
in
vs
that
was
in
Dauid
we
will
answer
,
I
trust
in
God
,
how
dare
yee
then
say
to
my
soule
,
fly
as
a
bird
to
this
hill
.
These
words
,
&
such
allurements
of
flesh
&
blood
cannot
availe
with
that
soule
,
which
hath
placed
his
affiance
and
safety
on
the
Lord
.
For
when
wee
shall
thinke
that
the
earth
is
the
Lords
,
and
all
therein
at
his
appointment
,
In
the
description
of
this
adversarie
which
was
to
come
before
the
comming
of
Christ
,
there
were
fiue
things
proposed
to
be
considered
,
-
1
The
properties
of
this
adversarie
.
-
2
The
time
of
his
appearing
.
-
3
His
overthrow
,
of
which
hitherto
hath
beene
spoken
.
-
4
The
Instruments
which
he
shall
vse
to
deceaue
the
world
.
-
5
A
description
of
the
persons
whom
he
shall
deceaue
.
4
Of
the
Instruments
he
saith
,
that
his
comming
shall
bee
by
the
working
of
Satan
with
all
power
,
&c.
In
the
sonnes
of
Beliall
Satan
worketh
mightily
,
Abraham
,
that
hee
gaue
all
the
goods
vnto
Isaac
,
though
hee
gaue
gifts
also
to
the
sonnes
of
his
Concubines
:
And
as
it
is
said
that
Elkanah
gaue
to
Peninnah
his
wife
,
and
all
her
sonnes
and
daughters
portions
,
but
vnto
Hannah
he
gaue
a
worthy
portion
:
first
borne
in
the
law
,
was
to
haue
twise
so
much
as
any
other
;
even
so
though
Satan
impart
much
subtiltie
to
other
of
his
children
,
yet
this
being
his
first
borne
,
shal
come
with
a
double
measure
of
his
gifts
,
and
a
full
power
to
deceaue
.
The
meaning
therefore
is
,
that
such
as
are
to
encounter
with
this
adversarie
,
shall
finde
him
to
be
no
common
enimie
.
For
though
he
shall
bee
a
man
,
and
therefore
shall
also
die
as
the
sonnes
of
men
;
yet
so
great
power
shal
be
given
him
to
deceaue
the
world
,
that
such
as
haue
to
deale
with
him
,
shall
finde
that
they
are
to
striue
with
more
then
flesh
&
bloud
.
Where
it
is
said
,
that
he
shall
come
with
all
power
]
it
is
not
meant
that
such
might
should
be
given
him
that
he
should
doe
what
he
will
,
for
such
power
is
not
given
to
Satan
himselfe
,
it
being
a
prerogatiue
peculiar
to
Christ
himselfe
,
To
me
is
al
power
given
;
for
were
it
so
meant
,
then
indeed
should
there
no
flesh
be
saved
.
But
the
generall
signe
is
to
be
restrained
to
the
matter
in
hand
,
that
it
be
meant
of
the
power
of
working
miracles
so
as
that
if
I
had
all
faith
so
that
I
could
moue
mountaines
.
all
power
,
it
followeth
,
&
signes
&
lying
wonders
.
For
he
would
hereby
shew
how
that
as
Christ
in
the
daies
of
his
flesh
wrought
such
workes
as
declared
him
to
be
the
son
of
God
,
Augustine
moveth
a
question
,
Aug.
lib.
20
de
Civ
.
Dei
.
cap.
19
whether
these
should
be
wonders
indeed
,
or
els
only
appeare
so
:
which
he
saith
shall
then
be
known
when
they
appeare
.
But
that
Satan
worketh
somtimes
wonders
indeed
,
may
appeare
,
Aug.
de
Trinit.
cap.
7.
&
8.
Ang.
tractat
,
30
in
Ioh.
Hieron
.
in
Psal.
57.
Cassiod
.
in
Psal.
57.
Deut.
13.2
.
As
Satan
had
the
windes
at
commandment
,
Iob.
1.19
.
The
Beast
in
Apoc.
13.13
.
made
fire
come
down
from
heaven
.
The
question
is
more
doubtfull
of
the
Enchanters
in
Egypt
,
whether
the
rods
were
turned
indeed
Psal.
58.
Inchanters
haue
serpents
at
commandement
,
as
Ierome
and
Cassiodore
expound
.
Wherfore
if
Satan
hath
power
to
worke
miracles
indeed
,
it
is
like
,
seeing
that
Antichrist
is
to
come
with
the
full
power
of
Satan
,
that
he
shal
worke
such
wonders
as
are
indeed
,
and
not
only
appeare
to
be
,
as
Rev.
13.
fire
from
heaven
.
And
they
are
al
called
(
lying
)
whether
they
be
false
indeed
appearing
to
be
that
which
they
are
not
,
or
for
that
they
serue
for
the
proofe
and
confirmation
of
a
ly
.
Of
vnrigteousnes
]
hereby
may
be
meant
al
offences
committed
against
the
first
table
,
which
concerne
faith
or
calling
vpon
the
name
of
the
Lord
,
which
withhold
the
truth
in
righteousnes
.
Where
he
sheweth
what
is
therby
meant
,
they
do
not
receiue
the
loue
of
the
truth
but
belieue
lies
.
All
deceaueablenes
]
whereby
is
signified
that
he
shal
lack
no
meanes
to
deceiue
the
world
.
In
the
description
of
the
persons
who
shal
be
deceived
wee
may
note
3
things
-
1
Who
they
are
.
-
2
The
cause
why
they
shall
be
deceived
.
-
3
The
double
punishment
.
1
The
persons
are
said
to
be
such
as
perish
,
whence
is
gathered
a
speciall
comfort
,
that
notwithstanding
the
power
of
Antichrist
shal
be
so
great
and
mighty
,
yet
shal
it
not
be
able
to
prevaile
any
whit
with
the
elect
.
Christ
saith
,
They
shall
deceaue
the
very
elect
if
it
were
possible
▪
then
is
it
indeed
impossible
.
In
them
therefore
onely
shal
all
his
deceits
be
effectuall
which
pertake
with
him
,
for
that
they
received
not
the
loue
of
the
truth
,
that
they
might
be
saved
.
Some
expound
it
of
the
holy
Ghost
;
but
it
seemeth
to
signifie
the
doctrine
of
the
truth
,
which
they
refuse
,
as
it
is
said
,
they
received
not
Christ
,
Ioh.
1.11.12
.
which
beleeved
not
in
him
.
that
they
received
not
,
&c.
]
Thereby
is
meant
,
not
a
bare
negligence
in
them
,
for
them
he
would
haue
said
,
for
that
they
sought
not
after
:
but
a
wilful
despising
of
grace
offered
.
As
they
who
being
called
to
the
supper
refused
to
come
.
that
they
might
be
saved
.
In
that
they
neglect
the
doctrine
of
truth
confirmed
by
Christs
works
,
and
that
wherein
life
and
salvation
consisteth
,
to
follow
after
lies
and
death
.
3
The
Punishment
is
double
-
1
Secret
in
this
life
which
is
away
to
the
other
.
-
2
Open
in
the
world
to
come
.
God
will
send
them
]
On
which
words
the
Rhemists
note
out
of
Aug.
Deus
mittet
.
i.
permittet
.
Aug.
de
Civit.
Dei
lib
20
,
19
Lyra
in
2.
Thes.
2
mittet
.
1.
〈◊〉
.
Aug.
loc.
citat
.
Whereby
they
gather
that
God
permitteth
:
wherein
they
speak
the
truth
,
but
not
all
the
truth
.
For
in
these
things
God
is
not
only
a
sufferer
,
for
he
that
sendeth
(
as
it
is
said
here
)
doth
more
them
permit
,
which
they
might
haue
gathered
out
of
the
words
following
those
which
they
alleadge
,
Iudgments
of
God
secretly
iust
,
&
iustly
secret
:
2
The
second
punishment
is
,
that
all
they
may
bee
damned
.
Wherein
is
laid
downe
the
fearfull
estate
of
the
wicked
,
who
refusing
life
offered
them
,
haue
therfore
insteed
therof
sent
them
false
teachers
,
whom
they
may
beleeue
,
that
so
being
carryed
from
sin
to
sin
,
&c:
they
may
at
the
last
be
brought
to
finall
destruction
.
Here
are
out
of
this
place
4
things
to
be
considered
.
-
1
That
Miracles
are
no
sufficient
proofe
for
vs
now
to
trie
Religion
by
.
-
2
How
far
Satan
can
go
in
deceiving
the
world
:
and
herein
to
consider
what
we
are
to
thinke
of
our
fathers
.
-
3
How
grievously
the
Lord
taketh
and
how
sore
he
punisheth
the
contempt
of
his
truth
.
-
4
The
order
and
great
iustice
of
God
in
bringing
punishment
vpon
the
wicked
.
1
Miracles
]
a
wicked
&
adulterous
generation
seeketh
after
a
sign
,
so
deale
our
enemies
with
vs
since
the
time
of
reformation
,
calling
on
vs
for
signes
,
and
miracles
,
Bern.
Se●m.
2
,
de
advent
.
Do●
.
to
confirm
our
doctrin
.
&
as
Bernard
saith
,
that
as
men
in
danger
of
drowning
,
lay
hold
fast
on
that
which
commeth
next
to
hand
,
be
it
dirt
or
what
els
,
and
leaue
it
not
at
all
:
so
our
enemies
seeing
their
case
desperate
,
among
other
dirt
and
baggage
which
they
haue
laid
hold
on
,
retaine
still
this
one
point
of
miracles
,
as
some
great
and
high
matter
.
Brist
.
Mot.
●
.
Bristow
in
his
motiues
making
a
distinction
of
miracles
Dogmaticall
&
personall
,
teacheth
,
that
whatsoever
doctrine
hath
beene
proved
by
miracles
,
is
truth
,
Brist
.
Mot.
6.
and
that
no
instance
can
be
brought
against
it
.
And
in
another
,
Whosoever
wrought
miracles
was
a
preacher
of
the
truth
,
Rhem.
in
Io●
.
15.
v.
24.
&
that
no
instance
can
be
brought
against
it
.
And
the
Rhemists
on
the
15.
of
Iohn
note
,
that
if
the
Iewes
had
not
sinned
in
refusing
Christ
,
having
not
wrought
such
works
and
miracles
among
them
,
that
the
foolishnesse
of
Catholickes
were
great
,
to
receiue
Luther
without
miracles
.
And
as
Occupiers
which
are
ready
to
breake
,
make
the
greatest
shew
,
and
bring
forth
to
the
view
whatsoever
they
haue
:
so
deale
they
in
this
matter
,
Brist
.
Mot.
5.
fol.
22.
Brist
.
Mot.
6.
fol.
31.
bringing
out
all
the
stuffe
they
haue
.
Herevpon
Bristow
telleth
vs
of
hosts
,
which
being
pricked
did
bleed
.
And
how
Pius
5.
was
indued
with
the
gift
of
working
miracles
,
who
at
one
time
droue
the
divels
out
of
certaine
women
,
Brist
.
Mot.
5.
fol.
20.
Rhem.
in
Al
7.58
.
as
also
of
one
,
who
playing
the
harlot
in
London
,
and
going
beyond
sea
,
falling
lame
,
was
afterward
cured
at
a
procession
.
The
Rhemists
also
vpon
the
Acts
,
tell
vs
of
a
stone
which
being
throwne
at
Steven
,
hitting
him
on
the
elbow
rebounded
back
:
&c
:
for
the
truth
whereof
they
refer
vs
to
the
10.
Tom.
of
Aug.
38.
ser
de
diversis
in
editione
Paris
.
As
for
the
3.
miraculous
hosts
which
they
say
haue
bin
kept
aboue
200.
years
,
we
need
beleeue
the
thing
no
whit
the
sooner
therfore
,
for
the
blood
of
Hales
was
kept
amongst
vs
herein
England
a
farre
longer
time
.
Concerning
Pius
5.
we
know
not
what
power
he
had
to
binde
&
commaunde
Satan
,
but
we
are
sure
he
had
no
power
to
deliver
vnto
Satan
,
for
had
hee
,
it
had
gone
with
vs
&
our
realme
very
il
by
this
time
:
&
we
conceiue
that
he
had
no
great
gift
to
do
good
with
his
blessing
,
sentent
.
Declarat
.
cont.
Eiizab
.
Regin.
Angl.
seeing
such
as
he
hath
cursed
most
bitterly
haue
sped
the
better
for
it
rather
then
the
worse
.
The
healing
of
the
lame
woman
,
were
it
well
sisted
,
would
proue
no
such
miracle
as
sundry
of
our
Iustices
of
peace
haue
wrought
in
England
,
more
strange
then
that
.
For
,
that
it
was
a
peece
of
knavery
conveied
between
the
suffragan
that
wrought
the
feat
,
and
her
,
may
partly
appeare
,
in
that
the
woman
had
told
sundry
before
,
that
such
a
day
shee
would
cast
awaie
her
crutch
;
and
that
the
Suffragan
having
the
same
day
diverse
gentlemen
and
great
persons
to
minister
the
Masse
vnto
,
yet
left
them
all
of
purpose
to
minister
to
her
.
And
if
for
this
miracle
,
any
bee
disposed
to
repaire
to
that
place
on
pilgrimage
,
they
may
a
great
deale
better
go
to
Bridewell
where
there
are
store
of
●eliques
of
such
miracles
.
As
for
the
place
in
Augustine
,
if
I
should
finde
it
,
I
would
craue
pardon
of
him
,
if
I
beleeved
it
not
.
But
having
sought
it
in
all
the
editions
I
could
see
,
yet
could
I
not
finde
it
,
and
having
seene
one
Edition
at
Paris
.
therein
was
no
such
thing
.
And
it
is
great
marvel
,
that
seeing
the
edition
of
Aug.
workes
overseene
by
Pop.
divines
&
printed
by
Plantin●
came
out
5.
yeares
before
the
Rhemists
Testament
,
that
they
should
not
rather
follow
that
:
but
because
indeed
,
there
is
no
such
thing
found
therein
,
Lyra
in
Dan
14
Et
simili●er
fit
in
Ecclesia
max
ima
decepti●
populi
in
miraculis
fictis
à
sacer
dotibus
vel
ipsis
adherentibus
propter
lucrum
temporale
Can.
l.
11.6
.
they
send
vs
to
another
edition
which
hath
not
that
authority
with
them
generally
as
the
other
,
and
of
vs
cannot
bee
so
soone
met
withall
.
How
they
are
deceived
,
see
Lyra
on
the
14.
Dan.
Alexander
Hales
confesseth
that
there
hath
sometime
bin
flesh
seene
in
the
Sacrament
by
the
subtill
working
of
Satan
.
Canus
complaineth
on
the
impudency
of
such
men
as
haue
not
spared
the
Virgin
Mary
,
no
not
Christ
himselfe
.
Ludovicus
Vives
,
also
for
that
the
histories
of
the
Saints
are
so
penned
that
they
lie
covered
with
the
darknes
of
errour
,
whereas
the
histories
of
the
heathen
flourish
amongst
al
men
.
But
if
it
were
true
that
many
of
these
things
were
done
indeed
,
yet
haue
we
warning
,
that
If
one
tell
a
thing
and
it
come
to
passe
;
Wherefore
that
of
Bristow
is
false
,
Brist
.
Mot.
5.
that
whatsoever
at
any
time
hath
beene
taught
by
miracles
is
vndoubtedly
true
.
It
shal
be
permitted
to
the
be●st
to
giue
signes
on
the
earth
,
Lactant.
de
Orig
.
Error
.
lib.
2
cap.
16.
Lactant.
de
Iust.
lib.
5
c.
3.
Greg
Turonensis
.
lib.
10
c.
24.
Hom.
49.
in
24.
Mat.
in
opere
impers.
opud
Chrysost.
tom
.
2.
p
1109.
Gal.
1.8
.
as
wee
read
also
of
the
Inchanters
of
Egypt
.
Lactantius
confesseth
many
things
reported
of
the
Idols
to
be
true
,
and
yet
was
it
right
and
iust
for
the
Christians
then
to
oppose
themselues
against
them
.
Greg.
Turonensis
,
l.
10.
c.
24.
reporteth
of
one
who
tooke
vpon
him
in
Fraunce
to
be
Christ
,
who
also
healed
such
as
hee
touched
.
Whereas
our
Adversaries
wil
vs
to
proue
our
new
doctrine
by
miracles
,
we
answer
,
that
if
wee
brought
any
new
doctrine
they
were
accursed
that
should
beleeue
it
,
not
only
though
it
were
accompanied
with
miracles
:
but
even
although
an
Angel
from
heaven
should
come
and
teach
it
.
Whe●efore
the
only
way
to
try
the
truth
of
doctrine
is
the
word
of
God
.
And
who
so
now
receaueth
not
that
without
a
wonder
is
as
Aug.
faith
a
wonder
himselfe
.
Moses
his
rule
,
Thou
shalt
not
harken
to
the
words
of
the
Prophet
,
or
vnto
that
dreamer
of
dreames
,
&c.
and
that
it
was
the
scoffe
of
Christs
enimies
,
when
they
bad
him
to
come
from
the
crosse
that
they
might
beleeue
in
him
.
And
so
doe
our
enimies
call
on
vs
,
let
them
giue
sight
to
the
blind
,
and
lims
to
the
lame
,
and
then
will
we
beleeue
their
doctrine
.
As
for
their
miracles
whatsoever
,
they
be
no
other
but
such
as
the
Apostle
here
calleth
lying
wonders
,
false
they
are
,
and
lying
either
because
they
appeare
to
bee
that
which
they
are
not
,
or
for
that
they
tend
to
the
confirmation
of
lies
and
falsehood
.
2
The
second
generall
point
concerneth
the
persons
that
by
this
Man
of
sinne
shall
bee
deceaued
,
which
are
by
the
Apostle
tearmed
(
such
as
perish
)
wherein
by
limiting
the
compasse
of
the
Man
of
sinne
,
and
his
deceit
,
he
leaueth
vnto
vs
this
comfort
,
that
he
shall
not
be
able
to
deceaue
al
,
but
only
them
that
were
herevnto
appointed
.
not
to
hurt
the
earth
till
the
servants
of
God
were
sealed
.
And
againe
,
where
the
generall
Apostasie
is
spoken
of
the
power
giuen
to
the
beast
over
every
kinred
,
tongue
,
and
nation
,
it
is
tied
onely
to
them
,
whose
names
are
not
written
in
the
booke
of
life
of
the
lambe
.
should
bee
so
wicked
that
even
the
elect
if
it
were
possible
should
perish
,
Now
because
I
haue
signified
that
of
al
estats
,
that
of
the
Popedome
is
most
properly
designed
by
the
properties
of
Antichrist
laid
down
before
,
&
for
that
most
of
our
ancestors
and
Predecessors
died
in
the
midst
of
that
darknes
&
professed
that
Religion
;
the
Papists
would
haue
it
answered
what
we
think
to
haue
become
of
all
them
.
For
if
we
shal
say
that
all
Papists
are
condemned
,
them
shall
we
iustifie
that
slander
of
vs
,
wherin
we
are
accused
to
condemne
to
hell
all
our
parents
and
forefathers
.
If
we
shall
answer
that
we
thinke
not
so
hardly
▪
of
them
,
then
will
they
be
ready
thereon
to
conclude
,
that
wee
must
needs
allow
of
poperie
,
which
even
such
as
are
saved
haue
professed
.
Bristowe
enquireth
,
If
there
were
ever
any
Protestant
so
bold
as
to
condemne
to
hell
Augustine
,
&c.
all
our
ancestours
,
Founders
of
Colleges
,
who
himselfe
answering
for
vs
saith
,
that
we
doe
not
,
as
may
appeare
in
that
we
thanke
God
hartely
for
them
,
&c.
The
like
matter
handleth
he
in
his
46
Demand
,
where
he
saith
that
we
are
so
farre
from
condemning
them
to
hel
that
Calvine
setteth
downe
the
quite
contrary
.
Whereas
then
they
commonly
slander
vs
,
that
we
should
condemne
al
our
parents
and
predecessours
,
our
adversarie
as
you
haue
heard
,
cleareth
vs
from
it
.
Brist
.
Mot.
36.
Dioscor
.
lib.
9.
c.
4.
Plin.
lib.
22.
cap
15.
Dioscor
.
lib.
4.
cap
205.
lib.
8.
cap.
3.
And
thus
far
may
wee
vse
the
scorpion
for
a
remedy
against
his
owne
biting
.
But
yet
are
we
to
beware
of
the
poyson
which
is
in
his
tongue
,
for
the
end
is
naught
to
which
hee
alleageth
this
.
For
he
asketh
how
wee
can
condemne
the
doctrine
of
these
men
for
naught
,
of
whom
we
haue
so
reverend
an
opinion
as
to
thinke
that
their
soules
be
in
rest
&
blisse
.
Which
argument
though
at
the
first
shew
,
it
seeme
strong
and
forcible
yet
when
we
take
a
narrow
view
of
it
,
wee
shall
finde
it
to
bee
nothing
.
For
if
wee
should
aske
them
if
ever
any
Papists
might
bee
found
so
peremptorie
that
would
adiudge
to
hell
.
Adam
,
Lot
,
David
,
the
Apostles
,
and
Peter
himselfe
,
who
were
greevious
sinners
,
as
guiltie
of
Incest
,
Adulterie
,
Murther
,
declining
and
denying
of
Christ
,
they
would
say
none
would
,
wee
might
therefore
in
like
manner
conclude
(
as
well
as
they
)
that
disobedience
,
d●unkennesse
,
incest
,
&c.
were
allowed
by
them
,
&c.
If
they
say
that
there
is
difference
,
because
these
sinnes
of
theirs
were
excusable
and
not
damnable
,
they
continuing
in
profession
&
outward
service
of
God
:
The
course
of
the
scriptures
is
against
them
,
though
you
make
many
prayers
I
will
not
heare
,
for
your
hands
are
full
of
blood
.
Wherefore
haue
wee
fasted
&
thou
see●t
it
not
:
chastned
our selues
,
and
thou
regardest
not
:
behold
in
the
day
of
your
fast
you
wil
seeke
your
will
,
and
require
all
your
debts
.
Where
,
notwithstanding
the
laying
aside
of
their
costly
apparell
,
and
girding
themselues
with
sackcloath
,
faststing
,
&c.
so
long
as
they
remained
cruell
hearted
,
envious
,
&c.
Their
prayer
and
their
fasting
was
turned
into
sinne
.
of
such
deeds
,
that
they
who
doe
them
shall
not
inherite
the
kingdome
of
heaven
.
Wherefore
the
consequent
is
naught
,
Men
which
did
these
things
were
saued
.
●rgo
these
things
which
they
did
were
not
damnable
.
If
they
say
that
the
examples
are
not
like
in
life
and
doctrine
,
yet
I
say
that
the
forme
of
argument
in
both
these
cases
is
one
,
for
they
gather
,
These
men
were
saved
,
ergo
nothing
they
beleeued
was
damnable
.
And
why
not
as
well
these
were
saved
ergo
nothing
they
did
was
damnable
.
Moreover
when
our
first
parents
sinned
,
it
was
not
onely
in
eating
the
fruit
forbidden
,
but
in
hoping
to
become
like
vnto
God
,
Now
is
man
become
like
one
of
vs
.
Paule
,
Peter
?
&c.
And
because
they
doe
not
,
must
they
,
or
wee
therefore
necessarily
allow
their
errour
?
Whatsoever
they
can
except
against
this
argument
,
the
like
may
any
one
against
theirs
.
If
they
say
that
these
repented
them
,
even
the
same
may
we
say
of
our
Ancestors
.
David
,
Paul
&
Peter
,
&c.
And
though
this
be
true
,
wil
they
then
n
as
impenitent
all
them
of
whom
they
read
not
the
like
.
For
we
read
not
(
that
I
know
)
any
thing
of
Adams
conversion
,
nor
of
Lots
,
yet
cannot
we
condemne
therfore
our
first
parents
,
vnlesse
we
say
that
God
had
not
a
church
so
soone
as
the
Devill
had
a
chappel
.
And
we
cannot
take
from
Lot
that
honorable
commendation
which
the
holy
Ghost
giveth
him
,
for
hee
being
righteous
and
dwelling
amongst
them
,
in
seeing
&
hearing
vexed
his
righteous
soule
,
&c.
Cyprian
in
a
Councill
decreed
,
Cypr.
epist.
70.
ad
Ianuari●m
.
Cypr.
cp.
73.
ad
Iubaian
.
that
such
as
were
baptized
by
heretikes
should
be
rebaptized
.
Tertullian
condemned
vtterly
second
mariage
,
many
of
the
ancient
Fathers
favored
the
Millenaries
,
&
I
thinke
the
Papists
will
bring
slender
proofes
that
they
recalled
their
errors
,
Euseb.
l
,
7.
c
3.
Tertul.
lib.
1.
ad
●●orem
.
yet
I
think
no
Papist
so
presumptuous
as
to
condemne
al
these
to
hel
.
As
for
vs
,
as
w●e
rest
in
hope
that
many
of
our
Predicessors
are
saved
,
Iust.
Mart.
D●al●cum
.
Tryph.
p.
239.
Liaen
.
l
5.
c.
23.
vide
Hier.
Catalog
.
Papias
Tertu●
.
Chiliast●
fait
lib.
3.
con●
.
Marc.
so
also
hope
we
,
that
they
found
mercy
at
the
hands
of
our
mercifull
God
whereby
their
eies
were
opened
to
see
the
truth
so
much
as
was
necessary
to
salvation
,
and
to
renounce
the
contrary
errors
.
Yet
say
I
not
,
that
it
was
necessary
they
should
renounce
each
particuler
error
,
but
that
they
received
mercy
&
pardon
for
them
,
yea
although
they
knew
them
not
to
be
errors
.
Wherefore
the
Prophet
praieth
,
Cleanse
me
from
my
secret
faults
,
Lactant.
de
●ivin
.
praemio
l.
7.
cap.
23.
who
knoweth
how
oft
he
offendeth
?
Now
if
we
know
not
the
faults
for
which
we
pray
for
pardon
,
sure
it
is
wee
cannot
reforme
them
,
There
are
sins
some
-
1
Which
we
bring
with
vs
from
the
wombe
,
and
such
as
are
of
infirmity
.
-
2
Crying
sins
,
ruling
in
vs
and
carrying
vs
away
from
all
godlinesse
.
Such
as
are
of
the
first
sort
may
be
pardoned
&
yet
remaine
in
vs
,
els
could
there
not
possibly
any
flesh
be
saved
.
To
Paule
there
was
given
a
pricke
in
the
flesh
,
the
messenger
of
Satan
to
buffet
him
.
He
be
sought
the
Lord
●hrice
that
it
might
depart
from
him
.
It
was
answered
him
,
My
gr●ce
is
sufficient
for
thee
,
&c.
Paule
himselfe
was
buffeted
,
he
praied
,
yea
thrice
,
yet
could
not
be
delivered
,
but
received
com●ortable
answere
that
Gods
grace
should
not
fa●le
him
.
And
hence
may
we
gather
strong
consolation
that
when
we
feele
not
in
vs
that
zeale
in
praier
which
is
required
,
neither
present
release
from
those
pricks
of
sin
wherewith
all
we
are
troubled
,
yet
to
keep
vs
stil
on
this
ground
,
My
grace
is
sufficient
for
thee
.
The
second
sort
of
sins
are
Crying
sinnes
,
of
which
the
Apostle
speaketh
,
know
yee
not
the
vnrighteous
shall
not
inherit
the
kingdome
of
God
?
Be
not
deceived
,
neither
fornicators
,
nor
Idolaters
,
nor
adulterers
,
&c.
And
againe
,
no
whoremonger
,
&c:
hath
any
inheritance
in
the
kingdome
of
Christ
&
of
God
.
These
are
of
that
nature
,
that
although
the
children
of
God
before
their
calling
&
after
it
may
fall
into
them
,
yet
they
cannot
finde
pardon
for
them
,
vnlesse
they
leaue
and
forsake
them
.
As
is
plaine
by
the
wordes
of
the
Prophet
Isaiah
.
our
prayers
themselues
shal
be
turned
into
sinne
.
So
that
without
the
forsaking
of
them
they
cannot
be
pardoned
vs
.
For
it
is
not
enough
to
confesse
them
,
As
we
haue
devided
sins
so
may
we
also
distinguish
Errors
.
For
there
are
.
Some
-
1
Which
shake
the
very
foundations
of
faith
.
-
2
That
men
build
contrary
to
truth
,
yet
on
the
foundation
.
These
then
haue
a
divers
consideration
,
For
although
some
of
them
proceeding
from
ignorance
may
finde
mercy
,
as
the
Prophet
praied
,
Clense
thou
me
from
my
secret
sins
:
yet
when
ignor●ntly
we
defende
and
mainetaine
such
points
as
shake
the
foundation
:
so
far
off
is
it
that
ignorance
should
excuse
vs
,
that
rather
it
carieth
vs
on
to
greater
sin
&
punishment
,
where
the
Apostle
in
the
former
chapt.
setteth
this
ignorance
down
as
an
especiall
cause
procuring
Gods
everlasting
indignation
.
Rendring
ve●geance
vnto
them
that
do
not
know
God
.
As
on
the
contrary
part
,
It
is
life
to
know
God
to
bee
the
only
very
true
God
and
whom
he
hath
sent
Iesus
Christ
.
So
Paul
though
he
had
zeale
,
&
what
he
did
was
ignorantly
,
Amend
their
liues
&
turne
,
that
their
sinnes
might
be
put
away
.
The
word
that
thou
hast
spoken
vnto
vs
in
the
name
of
the
Lord
we
wil
not
heare
it
of
thee
:
But
we
wil
do
whatsoever
is
gone
out
of
our
mouth
,
as
we
haue
done
,
&
our
fathers
,
and
our
kings
,
and
our
Princes
.
It
was
a
notable
saying
of
Ierome
(
which
I
take
at
another
mans
word
,
not
knowing
where
it
is
in
his
works
)
but
it
is
a
saying
worthy
so
excellent
a
man
.
If
my
father
stood
weeping
on
his
knees
before
me
,
&
my
mother
hanging
on
my
necke
behinde
me
,
&
all
my
brethren
,
sisters
,
children
,
kinsfolke
,
howling
on
every
side
to
retaine
me
in
sinnefull
life
with
them
:
I
would
fling
my
mother
to
the
ground
:
despise
all
my
kinred
,
run
over
my
father
&
tread
him
vnder
my
feet
,
therby
to
run
to
Christ
when
he
calleth
me
.
Which
as
he
said
,
for
reforming
his
manners
,
so
might
he
also
say
wel
enough
concerning
faith
&
beliefe
.
And
howsoever
Ierome
either
said
,
or
thought
,
we
know
that
one
greater
then
Ierome
had
said
no
lesse
,
Whosoever
loueth
father
or
mother
,
&c:
more
then
him
,
is
not
worthie
of
him
.
Moreover
when
to
moue
vs
they
cite
a
Catalogue
of
fathers
,
whom
they
brag
to
haue
bin
of
their
Profession
,
●it
hath
bin
(
Gods
name
be
praised
therefore
)
made
evident
that
al
men
see
how
hitherto
with
this
vaine
shew
they
haue
deceiued
the
world
.
Iewel
in
his
Reply
&
Defence
.
For
it
is
manifest
that
these
fathers
and
their
childrens
children
were
gathered
to
their
fathers
before
the
grounds
of
Pope●y
were
laid
.
N●mo
D●stinct
96
cap
Duo
.
&
Nunquam
Dist.
40.
cap.
si
Papa
.
,
For
neither
to
Augustine
,
&c
:
nor
to
Gregory
were
these
articles
of
their
beliefe
ever
knowne
or
signified
,
of
the
absolute
authority
of
one
man
over
prince
&
people
,
to
set
vp
,
and
depose
princes
at
his
pleasure
,
on
whom
al
truth
hangeth
,
whose
power
is
so
great
,
tha●
how
great
so
ever
corruption
be
in
Religion
,
yet
that
no
man
may
correct
&
redresse
it
with
out
him
.
This
which
is
the
ground
of
all
Popery
began
indeed
to
work
,
Magdeb.
Cent.
5
cap.
10.
when
Zosimus
laboured
to
haue
all
appeales
made
to
Rome
,
to
which
purpose
was
alleadged
a
Canon
of
a
former
Councill
,
Concil.
Carthag.
6
cap.
3.4
.
which
the
Councill
withstood
,
finding
out
the
corruption
of
the
Canon
,
who
therfore
wrote
to
the
B.
of
Rome
of
their
determination
,
Concil.
Aphrica
cap
105.
and
of
the
forgery
of
the
Canon
.
The
like
did
Gregory
to
the
B.
of
Constantinople
seeking
preheminence
over
all
Bishops
.
cont
Primatum
Greg.
Ep.
lib
4
Ep
34.
So
that
although
this
Monster
began
then
to
breed
,
yet
tooke
it
such
a
blow
at
the
hands
of
those
good
fathers
that
being
smoothered
it
vanished
away
like
the
vntimely
fruit
of
a
woman
.
Gre
l
6.
Ep
30
Eg●
sidenter
dico
&c.
Dist.
99.
cap.
Primae
Sedis
&
seque●t
.
Conc.
Trid.
Sess.
13
,
cap
,
5.
The
like
may
said
of
the
breaden
God
,
their
private
masse
,
their
dry
communion
,
wherof
none
durst
put
forth
the
head
,
whiles
those
watchmen
stood
vpon
the
wals
.
Of
Fathers
therefore
we
may
say
,
that
although
they
haue
in
some
places
let
fall
from
thei●
pen
,
some
things
that
are
to
be
covered
,
yet
that
out
of
their
own
writings
&
sayings
,
we
may
deduce
such
speeches
as
correct
their
escapes
,
and
confirme
the
truth
against
the
foundations
of
Popery
:
I
will
not
cite
many
examples
hereof
,
one
may
suffice
for
many
.
Ambrose
&
Austen
haue
happely
somewhere
too
too
swelling
words
,
as
concerning
our
workes
,
yet
Ambrose
when
hee
was
ready
to
die
is
said
to
haue
vttered
these
words
,
Paulin
in
vita
Ambrosi
▪
I
haue
not
liued
as
that
I
am
ashamed
to
liue
any
longer
,
neither
haue
I
so
liued
as
that
I
am
afraid
to
die
presently
,
Possidou
in
vit●
August
.
because
I
haue
a
good
Lord
.
Of
which
Aug.
saith
,
that
considering
his
conversation
among
men
,
he
knewe
it
was
such
as
before
them
he
needed
not
to
be
ashamed
,
&
his
confidence
before
God
proceeded
from
the
affiance
he
had
in
Gods
mercy
,
because
he
had
a
good
Lord
.
Wherefore
we
are
to
come
to
the
reading
of
the
Fathers
,
as
to
a
●ich
treasure
,
whereas
is
much
gold
,
and
some
drosse
,
and
therefore
are
wee
to
pray
God
to
open
our
eies
that
wee
may
discerne
the
one
from
the
other
.
As
for
these
writers
of
later
sort
,
the
iudgement
of
them
is
harder
,
for
it
is
likely
that
many
of
them
liued
and
died
Papists
.
But
yet
we
say
that
as
in
Eliahs
time
,
God
had
reserued
seaven
thousand
that
never
bowed
to
Baal
,
so
it
might
bee
then
They
mocke
vs
,
I
wote
well
,
for
this
answer
.
But
they
cannot
refuse
it
,
without
refusing
also
the
truth
delivered
in
the
scriptures
.
Of
the
Church
it
is
prophecied
in
the
Revelation
,
that
shee
should
flee
into
the
wildernesse
.
Rhem.
in
Apoci
.
12.
Isai.
26.20
.
And
the
Rhemists
themselues
say
that
in
the
daies
of
Antichrist
this
shall
be
,
that
it
may
bee
verified
of
the
Church
,
which
is
said
by
the
Prophet
,
Goe
hide
thy selfe
in
thy
closser
,
&c.
And
as
in
the
daies
of
Eliah
besides
those
knowne
to
the
Lord
that
had
not
bowed
their
knee
to
Baal
,
the
Lord
he
is
God
the
Lord
he
is
God
:
Even
so
we
are
to
thinke
,
that
many
there
were
even
among
them
in
the
deepest
darknes
of
Popery
who
saw
most
,
and
yet
herein
offended
that
they
communicated
with
them
,
whom
yet
the
Lord
as
he
pleased
shewed
grace
vnto
to
confesse
him
.
Hereof
may
we
take
example
fro
the
daies
of
Edward
6.
how
many
were
there
who
vnfa●nedly
embraced
the
Gospell
,
then
freely
preached
,
when
it
might
haue
seemed
that
the
tyranny
of
the
6.
Articles
had
consumed
all
the
Professors
of
the
tru●h
.
In
which
res●ect
also
the
Church
wondereth
in
the
Prophet
at
her
suddaine
increase
▪
who
hath
begotten
me
these
.
As
concerning
our
Founders
,
we
answer
even
as
they
doe
for
vs
,
that
we
blesse
God
for
them
,
and
haue
hope
of
their
blessednesse
,
yet
so
as
wee
professe
that
the
building
of
all
the
Schooles
and
Colleges
in
the
world
cannot
deserue
the
ioy
of
one
day
in
the
kingdome
of
heaven
,
and
as
we
haue
an
honourable
opinion
of
them
for
the
purpose
which
they
had
,
though
they
did
many
things
which
we
cannot
commend
,
so
doe
wee
say
that
the
great●st
happinesse
and
blessednesse
which
could
come
vnto
them
,
but
tooke
away
her
vaile
from
her
,
as
the
spouse
in
the
Canticles
complaineth
,
yet
no
doubt
God
so
provided
,
that
such
as
hee
had
appointed
to
salvation
had
so
much
bread
as
would
saue
their
life
,
bread
in
a
measure
,
&
water
in
a
m●asure
,
though
not
enough
to
keep
them
in
good
plight
,
and
to
giue
them
a
fresh
colour
;
the
like
they
finde
not
among
the
Pagans
,
wherefore
wee
absolutely
say
for
ought
we
can
see
they
be
damned
.
Lastly
,
where
they
aske
vs
what
excuse
the
learned
can
find
who
cannot
be
said
to
haue
erred
ignorantly
,
we
tel
them
that
Paul
was
as
well
learned
as
they
,
who
yet
saith
,
that
what
he
did
,
h●
did
ignorantly
.
A●g
ep
48.
ad
Vincentium
.
And
to
the
learned
Athenians
hee
obiecteth
ignorance
,
the
time
of
this
ignorance
God
regarded
not
.
See
what
Augustine
saith
of
Cyprian
.
Else
if
lacke
of
learning
were
excuse
sufficient
to
saue
vs
,
&
there
were
no
excuse
for
learning
,
the
next
and
readiest
way
to
salvation
,
were
all
ignorance
and
Barbarisme
.
We
say
then
that
very
many
,
who
spent
great
labour
in
serving
of
sin
,
were
yet
saved
even
as
brands
halfe
consumed
and
so
pluckt
out
of
the
fire
.
And
howsoever
,
or
whatsoever
many
haue
spoken
before
men
,
yet
when
they
were
to
commune
with
God
himselfe
,
the
whole
stay
and
confidence
which
made
them
bold
to
die
,
they
felt
and
acknowledged
to
be
this
,
Paulin.
in
vito
Ambrosi●
.
Quia
bonum
habemus
Deum
,
to
pardon
our
errors
and
iudge
vs
according
to
our
works
.
Yea
when
many
were
in
the
waters
over
head
and
eares
,
&
nothing
out
but
even
the
haire
even
thereby
haue
they
beene
drawne
out
and
saved
.
To
conclude
,
the
former
times
were
cruel
times
when
the
watch
men
were
not
only
sleepie
,
but
even
hinderers
and
spoilers
of
the
citie
:
yet
God
had
meanes
to
keepe
some
from
falling
into
errour
,
others
that
fell
thereinto
,
hee
in
good
time
called
some
at
the
first
houre
,
others
at
the
last
.
Although
they
saw
not
all
the
errours
,
yet
such
as
overthrew
the
foundation
of
Christianitie
no
doubt
they
vnderstood
and
withstood
.
And
we
are
to
thinke
that
vnto
them
many
things
were
pardonable
,
which
now
to
vs
are
not
.
And
wee
boldly
say
as
did
the
Prophet
,
had
not
the
mercy
of
the
Lord
beene
great
to
leaue
vs
a
remnaent
we
had
beene
al
as
Sodome
,
and
had
beene
like
to
Gomorrha
.
But
when
we
speake
of
Gods
mercy
we
speake
of
a
thing
that
is
bottomlesse
and
incomprehensible
.
When
they
aske
of
vs
.
How
many
or
who
are
they
who
thus
were
saued
?
What
other
answer
can
they
haue
but
this
;
Who
hath
knowne
the
minde
of
the
Lord
,
or
who
hath
beene
his
counsellour
?
We
are
then
to
think
that
God
had
some
which
never
bowed
their
knees
to
Baall
,
many
who
although
partakers
of
many
their
errors
yet
held
the
foundation
.
Some
also
who
being
deepely
sunke
in
their
grosse
idolatries
,
were
notwithstanding
saved
as
brands
halfe
burnt
out
of
the
fire
,
beeing
effectually
called
,
some
sooner
,
others
later
according
to
the
rich
mercy
of
God
.
There
remaine
as
yet
two
points
of
those
which
haue
beene
proposed
.
The
former
,
the
Cause
why
God
sendeth
this
great
punishment
.
Wherin
we
are
to
consider
how
il
he
taketh
the
contempt
of
his
worde
.
The
later
,
the
order
and
severity
of
God
in
condemning
of
such
as
refuse
the
word
of
truth
offered
.
11
And
therefore
God
shall
send
them
strong
delusions
,
that
they
should
beleeue
lies
.
12
That
all
they
might
be
damned
which
beleeved
not
the
truth
but
had
pleasure
in
vnrighteousnesse
.
But
because
the
later
containing
the
grievousnes
of
the
punishment
doth
sufficiently
expresse
how
il
the
Lord
taketh
the
offence
which
deserveth
it
,
I
shall
touch
the
same
so
far
as
this
giveth
occasion
.
Some
there
are
to
whom
the
word
of
truth
was
never
sent
,
which
abide
in
darknes
and
ignorance
,
so
that
no
man
can
expresse
the
wrath
that
lyeth
on
them
.
Howbeit
if
we
compare
it
with
the
fircenes
of
that
wrath
which
is
here
declared
against
them
to
whom
the
word
of
truth
hath
bin
revealed
,
but
who
haue
refused
it
,
we
shall
see
,
that
it
is
but
very
little
.
For
here
is
laid
downe
the
displeasure
of
God
against
them
,
to
whom
bread
and
water
was
offered
,
but
they
as
scornefull
children
haue
cast
it
away
,
and
insteed
thereof
haue
poison
given
them
whereon
they
feed
,
and
drinke
to
their
vtter
destruction
.
Foolish
men
who
when
they
had
the
light
sent
amongst
them
,
loued
darknes
more
then
light
,
who
therefore
had
a
perpetuall
night
brought
on
them
,
and
so
were
led
from
iniquity
to
iniquity
,
til
that
punishment
of
damnation
light
vpon
them
.
The
Iudgements
here
threatned
are
two
.
-
1
One
in
this
life
.
-
2
The
other
in
the
life
to
come
.
The
former
,
a
punishment
and
sin
.
A
sin
in
that
they
take
pleasure
in
beleeving
lies
and
delusions
,
a
punishment
,
in
that
they
are
given
over
therevnto
.
The
later
a
punishment
only
.
In
the
first
men
are
both
doers
&
sufferers
:
in
the
later
they
are
sufferers
only
against
their
will
.
The
Pelagians
long
since
,
the
Papists
at
this
day
,
with
some
others
,
whose
names
I
spare
,
haue
so
interpreted
both
this
,
and
the
like
places
,
as
having
no
other
meaning
,
but
that
God
suffereth
them
to
be
given
vp
to
delusions
,
&c:
least
if
they
say
as
the
Apostle
doth
,
that
God
sendeth
them
,
they
should
make
him
the
author
of
sin
.
Iob
,
Is
it
fit
to
lie
for
God
?
We
must
say
that
which
is
the
truth
notwithstanding
the
vaine
imagination
which
men
haue
of
false
consequents
.
For
the
Scripture
is
plaine
that
God
not
only
is
a
sufferer
▪
but
a
worker
also
in
these
punishments
,
yet
without
all
sin
or
blame
.
For
seeing
it
is
said
that
he
sendeth
delusions
as
his
messengers
,
it
is
plaine
that
herein
he
hath
his
worke
.
After
which
manner
the
scripture
speaketh
in
other
places
.
The
Lord
put
a
lying
spirit
in
the
mouth
of
the
Prophets
.
And
in
the
Prophet
,
I
the
Lord
haue
deceived
that
Prophet
.
The
Rhemists
in
their
marginal
note
on
this
place
,
send
vs
to
a
place
in
Augustine
,
out
of
which
to
learne
how
to
expound
this
and
other
like
places
.
But
Augustine
sheweth
that
in
these
things
God
is
more
then
a
bare
sufferer
.
Aug
lib.
20
de
Civ
.
Dei
.
cap.
19
Iu●●o
ipse
●●dicio
Q●is
non
i●●a
●udicia
divina
cont●emisca●●uibus
agit
Deus
in
co●dibus
malorum
hominum
quicquid
vult
.
Mat
10
.
2●
.
Dan.
4.31.32
.
When
he
calleth
it
a
righteous
iudgement
,
which
iudgment
must
needs
be
his
work
;
but
to
know
S.
Aug.
meaning
read
the
5.
lib.
contra
Pelag.
c.
3.
where
hee
sheweth
that
herein
is
not
only
his
sufferance
but
his
power
.
So
that
God
marveilously
worketh
not
only
in
the
bodies
,
but
also
in
the
hearts
of
men
.
And
for
all
wo●ks
we
are
to
hold
this
:
that
if
we
say
that
God
suffereth
any
thing
which
he
careth
not
how
or
in
what
fort
it
falleth
out
,
we
deny
his
Providence
,
if
he
suffer
any
thing
against
his
will
,
we
deny
his
omnipotent
power
.
But
we
may
herein
note
the
exceeding
power
of
God
,
which
of
the
sins
of
the
godly
can
make
comfort
to
the
godly
&
raise
glory
to
his
name
;
O
that
you
would
hold
your
tongue
that
it
might
be
imputed
vnto
you
for
wisedome
.
After
then
that
men
refuse
the
loue
of
the
truth
,
God
in
wrath
leaveth
them
to
the
rage
of
Satan
,
who
finding
the
house
swept
returneth
with
7.
other
worse
▪
then
himselfe
,
and
there
taketh
vp
possession
,
leading
them
on
from
one
sin
to
another
,
and
to
haue
bin
forsaken
of
God
,
the
choice
had
bin
easie
.
Better
it
is
(
said
David
)
to
fall
into
the
hands
of
God
then
of
man
,
but
farre
better
had
it
bin
to
haue
fallen
into
all
the
evils
which
all
the
world
could
do
,
then
to
be
given
vp
to
be
punished
by
Satan
.
It
is
a
pitifull
sight
to
see
children
die
at
the
head
of
every
street
,
for
want
of
food
,
or
that
the
sworde
should
destroy
our
people
,
To
omit
the
East
churches
,
whose
candlesticks
are
removed
,
in
whom
Mahomet
the
enemy
of
God
sitteth
&
keepeth
them
in
most
miserable
servitude
,
we
may
see
how
in
the
West
churches
also
,
God
hath
punished
this
sin
.
For
having
at
first
for
the
doctrine
of
Christ
,
brought
in
the
doctrine
of
man
,
they
proceeded
farther
,
and
set
vp
one
man
to
vphold
it
and
so
holding
on
they
buried
Gods
word
in
ignorance
,
&
led
away
the
poore
people
to
dumbe
and
senslesse
creatures
,
In
the
midst
of
these
thicke
mists
it
pleased
God
to
open
his
light
in
sundry
places
,
as
in
this
country
of
ours
,
&
to
send
salvation
among
vs
,
which
many
haue
refused
,
and
some
of
them
fled
from
it
;
but
consider
how
the
iudgment
of
God
hath
fallen
on
them
,
into
what
grosse
absurdities
haue
they
run
,
and
how
like
foolish
builders
they
made
that
which
should
be
the
foundation
the
roofe
,
or
rather
indeed
haue
left
it
no
place
in
the
building
,
that
is
,
setting
aside
Gods
word
,
Pe●es
.
de
Trad.
Duran
.
Rat.
Concil.
Trid.
haue
made
for
the
ground
of
their
faith
&
religion
,
mens
traditions
,
mens
doctrines
,
&
devises
,
So
that
the
Divines
of
Spaine
and
Portugall
,
which
haue
not
heard
of
the
truth
,
as
these
men
haue
done
,
haue
thought
and
written
farre
more
of
the
truth
and
soundnes
of
the
original
,
of
the
dignity
&
sufficiencie
of
the
scripture
.
And
where
the
Divines
of
Lovan
haue
cleared
the
fathers
from
forgeries
&
singled
out
the
counterfaits
,
our
men
haue
stuffed
their
Testament
with
such
ware
.
I
know
not
who
saith
as
Stapleton
doth
,
that
the
Church
hath
authority
to
Canonize
for
scripture
▪
those
that
are
not
,
as
the
Canons
of
the
Apostles
,
the
booke
called
the
Pastor
,
long
since
condemned
for
a
notable
forgery
.
But
this
is
Gods
iudgement
fallen
vpon
them
for
their
refusall
of
Gods
truth
.
I
will
end
with
them
having
rehearsed
that
place
which
S.
Paule
did
against
the
Iewes
out
of
the
Prophet
.
Hearing
ye
shall
heare
&
shal
not
vnderstand
,
&c:
for
the
hart
of
this
people
is
waxed
sat
.
Now
let
me
speake
to
you
of
whom
I
hope
better
things
,
&
I
would
to
God
I
might
hope
so
good
,
that
I
might
not
haue
occasion
to
say
as
the
spirit
of
God
faith
to
the
Church
of
Eph.
I
haue
somewhat
against
thee
.
Hoseah
saith
,
The
iniquity
of
Ephraim
is
bound
vp
.
Alluding
to
the
manner
of
covetous
men
,
who
having
store
of
mony
before
hand
,
are
wont
to
bind
it
vp
&
lay
it
by
,
till
it
so
fal
out
that
they
may
purchase
some
gainefull
thing
thereby
.
In
which
manner
the
iniquity
of
Ephraim
is
said
to
be
bound
vp
,
as
reserved
and
kept
for
some
purpose
.
After
which
maner
also
the
Apostle
speaketh
of
vngodly
men
that
they
treasure
vp
to
themselus
wrath
against
the
day
of
wrath
.
I
am
afraid
lest
that
our
sins
be
bound
&
kept
togither
for
some
purpose
,
and
sealed
vp
as
Iob
speaketh
in
a
bag
for
some
purchase
.
before
God
to
heare
whatsoever
was
commanded
him
of
God
.
Such
as
feared
the
Lord
spake
every
one
to
his
neighbour
and
there
was
a
table
of
remembrance
.
Otherwise
,
vnlesse
we
reforme
this
falt
,
wee
are
to
feare
least
God
will
punish
it
in
displeasure
,
and
leaue
in
this
place
a
marke
▪
of
remembrance
for
the
contempt
of
his
mercy
.
To
you
my
brethren
of
the
Vniversitie
,
I
must
say
somwhat
In
the
2.
King
.
4.
it
is
said
that
when
the
famine
was
great
in
the
land
,
the
children
of
the
Prophets
dwelt
with
Elizeus
,
and
hee
appointed
to
make
pottage
for
them
:
it
seemed
that
that
was
their
ordinary
fare
,
for
it
is
reported
afterwardes
,
that
a
good
man
brought
Elizeus
bread
of
the
first
fruits
,
was
too
little
for
them
,
they
obtained
leaue
of
him
to
goe
to
Iordan
,
and
take
every
man
a
beame
,
and
so
make
a
place
to
dwell
in
.
Our
commons
are
I
confesse
in
many
places
very
slender
,
and
short
of
that
which
our
good
Founders
meant
for
vs
,
which
hath
risen
through
the
want
of
faithfull
stewardes
,
yet
no
where
is
it
so
scant
,
as
that
wee
are
enforced
to
gather
hearbes
to
make
pottage
,
or
to
feed
on
a
few
Barl●y
loaues
.
Their
dwelling
place
was
enlarged
by
themselues
,
&
it
is
likely
they
were
not
very
sumptuous
,
for
they
were
not
able
to
beare
the
charges
of
an
axe
head
which
they
had
borrowed
.
We
may
thanke
God
for
our
sumptuous
palaces
,
ready
prepared
for
vs
.
I
would
to
God
we
were
like
to
them
in
other
things
.
At
this
time
the
kings
of
Israel
had
banished
religion
from
amongst
them
:
these
men
for
the
loue
of
the
truth
&
knowledge
of
God
forsook
their
own
dwellings
,
contented
to
liue
far
from
all
courtly
preferment
,
preferring
their
own
buildings
before
the
stately
palaces
of
Samaria
.
These
men
dwelt
with
Elizeus
,
though
the
famine
were
great
without
murmuring
;
so
deare
vnto
them
was
it
,
to
heare
the
Covenant
,
and
be
made
partakers
of
the
promise
.
Elizeus
was
not
behind
for
his
part
,
but
as
they
were
obedient
vnto
him
,
not
to
build
without
his
leaue
:
so
went
he
in
and
out
before
them
,
looking
to
them
as
the
shepheard
to
his
flocke
:
not
only
instructing
and
teaching
them
,
but
also
in
providing
necessaries
for
them
,
yea
setting
his
owne
meat
&
provision
before
them
.
So
these
men
lived
in
this
maner
,
insomuch
that
I
thinke
if
Saul
had
come
into
the
midst
of
these
men
,
he
would
certainely
haue
prophecied
among
them
.
But
things
goe
not
so
among
vs
,
doe
the
Heads
and
Governours
goe
in
and
out
before
their
children
,
doe
they
take
that
which
is
sent
them
,
and
set
it
before
their
Companies
,
or
rather
take
they
not
that
which
is
appointed
for
others
,
and
devoure
it
themselues
alone
,
as
though
our
Colleges
were
made
only
for
Heads
,
not
at
all
for
members
.
We
need
not
as
Elizeus
did
,
part
with
our
owne
portions
,
or
not
rece●ue
as
Nehemiah
,
the
bread
of
the
Governour
,
nay
wee
lay
ou●
hands
on
that
which
is
none
of
ours
,
as
if
we
were
come
to
a
common
spoile
,
wee
set
all
things
to
sale
,
and
make
marchandise
of
that
which
wee
should
bestowe
freely
.
And
what
though
vnder
some
such
naughtie
Governours
,
there
haue
good
men
come
vp
,
this
is
no
great
commendation
,
nor
more
wonder
then
that
a
Buffard
should
hatch
good
haukes
.
As
for
the
common
order
;
to
contemne
Statuts
,
and
all
good
and
lawfull
orders
,
is
the
readiest
way
to
any
preferment
.
Popery
is
indeed
in
some
sort
banished
our
Colleges
,
so
that
I
thinke
there
be
not
in
any
of
them
,
any
manifest
recusant
,
yet
are
there
such
,
whom
we
may
looke
vpon
as
the
Prophet
did
on
Hazaeli
,
with
watry
eies
,
remembring
the
harme
that
he
should
do
to
Israel
But
let
vs
for
all
this
abide
in
Gods
feare
and
service
,
such
as
are
Governours
and
godly
,
continue
it
,
considering
what
a
worthie
thing
it
is
,
not
only
to
beget
children
to
God
,
but
even
many
Fathers
to
beget
many
children
.
Let
vs
content
our selues
with
the
small
portion
which
God
hath
allotted
vs
,
knowing
that
a
little
with
the
feare
of
God
and
his
favour
,
is
better
then
all
the
world
besides
.
And
as
God
did
increase
the
widdowes
oyle
in
her
cruse
,
when
their
corne
and
wine
&
oile
is
encreased
.
Let
vs
refuse
no
paines
for
pretious
things
.
Iacob
served
seauen
yeares
for
his
wife
and
it
seemed
a
short
while
vnto
him
,
because
he
loued
her
,
yea
though
it
should
cost
you
twenty
year●s
service
as
it
did
him
,
yet
the
delight
which
I
hope
you
haue
in
it
,
Blessed
is
hee
that
seeketh
after
wisdome
,
and
findeth
it
.
Take
that
counsell
which
Ioseph
gaue
his
brethren
,
fall
not
out
by
the
way
.
And
that
of
the
Apostle
,
Obey
them
that
haue
the
governance
of
you
.
If
we
shall
doe
this
,
wee
are
to
hope
,
that
in
the
midst
of
our
want
,
God
will
open
the
heart
of
some
well
minded
men
to
enlarge
his
benefits
,
as
he
sent
the
man
to
Elizeus
,
but
if
wee
hold
on
,
there
is
no
doubt
,
but
as
the
wrath
of
God
fell
in
abundance
vpon
Abbeyes
wherein
he
was
dishonoured
,
which
rased
the
foundation
,
and
left
not
a
stone
vpon
a
stone
▪
&
alienated
their
lands
from
doing
good
to
his
Church
,
so
shall
it
likewise
fall
vpon
our
Colleges
,
when
hee
will
remoue
the
light
of
our
Candlesticke
,
and
bring
vpon
vs
,
either
Poperie
,
or
Barbaritie
:
which
the
Lord
grant
that
by
hartie
and
vnfeigned
repentance
wee
may
turne
away
from
vs
.
13
But
we
ought
to
giue
thankes
alway
to
God
for
you
,
brethren
,
beloued
of
the
Lord
,
because
that
God
hath
from
the
beginning
chosen
you
to
salvation
through
sanctification
of
the
spirit
&
the
faith
of
truth
.
14
Wherevnto
he
called
you
by
our
Gospell
to
obtaine
the
glory
of
our
Lord
Iesus
Christ
.
The
Apostle
hath
heretofore
opened
the
rising
and
fall
of
Antichrist
,
the
place
where
he
should
set
,
the
pride
of
his
heart
how
farre
he
should
prevaile
,
the
righteous
and
severe
iudgement
of
God
vpon
such
as
should
refuse
the
truth
,
&
take
pleasure
in
vnrighteousnesse
,
howbeit
notwithstanding
that
multitudes
should
be
caried
away
with
the
spirit
of
deceaueablenesse
,
so
that
who
so
should
looke
vpon
the
outward
face
of
the
Church
with
a
carnall
eie
might
thinke
that
there
were
none
left
to
call
vpon
the
name
of
the
Lord
,
and
pray
with
Eliah
to
take
away
his
soule
,
both
smal
and
great
had
taken
the
marke
of
the
beast
in
their
foreheads
:
yet
the
Apostle
setteth
out
that
in
this
generall
backsliding
,
the
Lord
will
keepe
a
residue
,
though
in
comparison
of
the
rest
they
should
bee
but
as
a
cluster
in
the
vintage
,
or
as
one
grape
of
a
cluster
,
there
should
be
some
saued
,
though
they
were
not
but
as
a
leg
or
an
eare
caught
out
of
the
mouth
of
the
lion
,
a
number
to
stand
with
the
lambe
on
mount
Sion
,
and
to
accompany
him
whether
soever
hee
should
goe
.
The
Evangelist
shewing
that
when
our
Saviour
came
into
the
world
,
and
among
his
own
,
the
world
knewe
him
not
,
to
them
that
receaued
him
,
hee
gaue
power
that
they
should
be
the
sonnes
of
God
.
Therefore
the
Apostle
commeth
here
to
speake
of
the
comfortable
state
of
the
godly
,
how
God
preserueth
them
in
these
great
changes
.
-
1
First
,
then
in
the
person
of
the
Thessal
.
he
sheweth
from
whence
such
as
are
preserued
haue
this
grace
,
in
these
2
verses
.
-
2
Secondly
,
he
setteth
downe
a
rule
for
them
to
rest
vpon
vers.
15.
stand
fast
.
-
3
Thirdly
,
declaring
that
as
the
beginning
and
meanes
▪
so
the
end
also
and
continuance
was
from
God
,
he
shutteth
vp
the
whole
matter
with
prayer
vnto
God
.
But
we
ought
to
giue
thankes
,
&c.
in
which
wordes
hee
declareth
that
both
the
beginning
,
meanes
,
and
end
,
come
onely
from
the
mercy
of
the
Lord
,
therfore
least
the
wi●e
man
should
glory
in
his
wisdome
,
God
hath
from
the
b●ginning
chosen
you
:
even
as
hee
had
done
in
the
former
Chapter
:
because
your
faith
groweth
exceedingly
:
and
in
the
same
maner
he
beginneth
almost
every
Epistle
.
Not
only
to
note
that
these
things
are
Gods
benefits
and
blessings
,
as
are
food
,
and
rayment
,
and
health
,
(
for
these
are
common
to
the
good
with
the
bad
,
which
men
may
enioy
,
and
yet
bee
not
a
whit
in
their
nature
changed
)
but
that
these
are
moreover
so
proper
to
Gods
children
,
that
the
wicked
haue
no
part
in
them
,
they
being
such
as
are
able
to
make
a
change
and
alteration
in
them
,
&c.
Therefore
neither
the
Pelagians
attributing
so
much
to
free
will
as
that
by
it
without
the
speciall
grace
of
God
hee
may
performe
the
lawe
of
God
.
Nor
the
Papist
which
to
Gods
grace
ioineth
his
naturall
strength
,
is
sufficiently
thankfull
to
God
,
to
obtaine
like
pretious
faith
,
Christs
kingdome
is
encreased
,
therefore
this
minde
should
be
in
every
one
of
vs
,
that
was
in
the
disciples
,
they
were
his
Crowne
&
his
reioicing
in
the
Lord
,
Bellarm
Tom.
1
p●aef
.
ad
L●ct
.
M●●t
.
N●var
.
Cons●l
.
lib.
3.
Cons.
1.
Alle●
.
Apol.
pro
Seminar
.
cap.
2.
they
sticke
not
to
hazard
their
life
(
I
would
to
God
not
their
soules
also
)
to
win
any
in
whom
they
fee
any
towardnes
of
wit
or
learning
:
and
vse
all
incouragement
&
meanes
whatsoever
,
in
the
end
to
make
them
of
their
Proselits
.
I
would
that
halfe
this
care
were
in
vs
to
maintaine
the
truth
,
that
is
in
them
to
vphold
error
.
But
it
falleth
out
with
vs
otherwise
,
for
as
covetous
men
,
we
thinke
the
more
that
others
haue
of
Gods
graces
the
fewer
we
should
haue
our selues
.
It
followeth
,
for
you
beloved
in
the
Lord
]
Where
he
sheweth
plainely
whence
it
came
,
that
they
stoode
in
this
great
falling
away
,
even
from
God
,
because
he
had
set
his
loue
vpon
them
.
Here
then
is
the
cause
of
our
certainety
and
assured
stay
,
that
we
loved
God
first
,
but
that
he
loved
vs
.
Wherefore
we
are
here
taught
that
when
we
speake
of
the
certainty
of
our
standing
,
we
beware
that
we
thinke
not
any
thing
to
be
in
vs
,
for
which
God
should
the
●ather
loue
or
favour
vs
.
For
wee
must
●o
rest
on
Gods
loue
,
that
we
shut
out
our selues
quite
from
all
cause
therof
.
Even
as
Moyses
taught
the
Israelits
,
that
God
had
chosen
them
,
not
because
of
their
might
or
number
,
&c
:
but
for
that
he
had
a
loue
to
them
.
So
this
is
the
ground
of
all
,
when
we
seek
the
cause
of
loue
,
and
mercy
towards
vs
,
we
shall
finde
it
to
be
none
other
then
loue
,
&c.
to
fulfill
the
pleasure
of
his
goodnesse
,
]
where
not
content
to
haue
named
once
Gods
goodnes
,
he
doubleth
it
as
wanting
other
words
to
expresse
that
which
he
would
say
,
concerning
Gods
free
mercy
and
loue
.
He
addeth
,
for
that
God
from
the
beginning
hath
chosen
you
]
where
he
declareth
the
continuance
and
ancientnesse
of
this
loue
,
which
was
before
the
world
was
made
,
ere
the
heavens
were
made
,
the
earth
set
vpon
his
pillars
,
●ere
the
foundations
of
waters
appeared
,
that
he
should
be
changed
.
Wherein
as
we
haue
a
iust
exception
against
some
christians
,
which
set
downe
the
foreseeing
of
our
works
,
as
the
cause
of
our
election
,
whereas
the
Apostle
layeth
downe
the
loue
of
God
before
the
world
,
for
this
cause
,
that
we
might
know
there
was
no
respect
had
of
the
works
,
as
he
also
disputeth
elsewhere
of
the
choosing
and
reiection
of
Iacob
and
Esau
,
before
either
of
them
had
done
good
or
evil
:
Even
as
Austine
saith
,
that
he
chose
vs
not
because
of
the
works
which
he
foresaw
,
but
hee
foresaw
the
workes
because
he
chose
vs
;
as
the
moving
of
the
Wheele
,
is
not
the
cause
of
the
roundnes
of
the
Wheele
,
but
the
roundnesse
the
cause
of
the
moving
:
so
here
is
also
laid
a
foundation
of
consolation
,
for
such
as
faint
vnder
the
burden
of
their
sins
,
&
think
that
by
the
reason
of
the
greatnesse
of
them
,
they
cannot
bee
the
children
of
God
.
This
way
Satan
buffeteth
many
:
For
as
he
draweth
many
into
sin
by
laying
before
them
the
mercy
of
God
so
he
leadeth
not
a
sew
to
distrust
,
by
opening
vnto
them
the
severity
of
Gods
iudgements
.
Wherof
when
they
th●nke
▪
they
suppose
no
death
more
grievous
.
But
let
them
know
they
haue
no
more
dishonoured
God
by
the
sins
they
haue
committed
,
then
by
thinking
that
hee
will
not
pardon
and
forgiue
them
.
Wherefore
,
when
we
consider
that
God
of
his
free
grace
foreseeing
how
ill
we
would
be
,
did
yet
choose
vs
,
let
vs
be
stirred
vp
to
glorifie
his
name
,
and
breake
out
with
the
Apostle
into
these
words
,
who
shall
seperate
vs
from
the
loue
of
God
?
And
as
he
hath
set
downe
the
ground
of
our
salvation
,
(
through
sanctification
,
&c:
)
We
haue
seene
the
foundation
laid
before
in
the
former
words
,
to
bee
only
the
good
will
of
God
,
he
sheweth
how
he
goeth
on
in
bringing
his
purpose
to
passe
,
for
God
leaveth
not
his
worke
vnperfect
,
but
bringeth
his
decree
to
effect
,
and
whom
he
hath
chosen
,
them
he
calleth
,
&c.
The
meanes
he
vseth
are
two
-
1
Inward
,
his
Spirit
.
-
2
Outward
,
his
Word
.
Which
both
are
here
expressed
.
1
Through
sanctification
of
the
spirit
]
whereby
God
sanctifieth
our
mindes
,
and
causeth
vs
to
yeeld
obedience
vnto
him
.
(
sanctification
)
he
sheweth
how
loathsome
we
are
of
our selues
in
Gods
sight
till
he
make
vs
cleane
,
and
pure
.
And
where
he
nameth
the
(
spirit
)
he
sheweth
how
we
receiue
this
grace
,
and
what
the
cause
is
that
some
notwithstanding
they
heare
the
word
,
yet
remaine
vnfruitfull
.
It
is
his
heavenly
grace
,
and
holy
spirit
that
worketh
sanctification
in
vs
,
thereby
teaching
,
that
howsoever
Paule
plant
and
Apollo
water
,
that
it
is
God
alone
that
giveth
the
encrease
,
I
haue
laboured
in
vaine
,
&c.
the
founder
casteth
in
vaine
,
the
lead
is
consumed
&c:
yet
let
him
know
that
his
message
may
be
faithfull
,
&
that
he
may
say
with
Christ
,
my
worke
is
with
the
Lord
;
for
the
converting
of
soules
is
a
worke
proper
to
the
holy
Ghost
.
So
in
these
words
he
sheweth
the
especiall
and
first
cause
that
bringeth
this
to
passe
▪
viz:
the
holy
Ghost
working
in
vs
an
effectual
faith
,
which
is
the
meane
whereby
we
lay
hold
of
the
benefits
of
Christ
.
For
notwithstanding
Gods
grace
be
offered
to
all
,
yet
they
only
,
that
beleeue
shal
be
saved
,
so
that
all
receiue
not
commoditie
by
Christ
,
though
he
be
the
sonne
of
God
,
&
full
of
power
,
yet
all
are
not
profited
by
him
,
but
only
they
that
receaue
him
too
,
and
to
receaue
him
is
to
beleeue
in
him
.
But
for
asmuch
as
all
faith
doth
not
iustifie
,
the
faith
of
truth
.
Wherefore
the
zeale
of
the
Iew
in
this
case
profiteth
not
,
faith
of
truth
.
In
the
former
Chapter
it
was
obserued
that
such
as
are
to
be
eternally
punished
,
are
said
to
bee
such
as
haue
not
knowne
God
.
the
word
of
truth
,
Gods
word
is
truth
.
Here
haue
I
iust
occasion
to
complaine
of
our
adversaries
,
who
haue
made
it
a
ground
of
their
religion
,
to
bee
ignorant
:
for
which
they
labour
by
all
meanes
to
keepe
away
from
men
the
key
of
knowledge
:
Conc.
Trid.
Sess.
22.
cap.
8.
whatsoever
other
groundes
they
pretend
:
that
it
is
not
good
for
the
common
people
to
heare
or
read
the
Scriptures
.
Bellar
de
verbo
Dei
lib.
2
,
c.
15
yet
it
appeareth
that
their
meaning
is
to
bury
vp
the
true
knowledge
of
God
therein
conteined
.
In
their
fourth
rule
concerning
the
forb●dding
of
reading
certaine
bookes
,
they
so
terr●fic
the
multitude
from
medling
with
them
,
that
they
say
,
who
so
readeth
those
bookes
translated
without
permission
▪
Rh●●●
.
in
praes
.
they
cannot
haue
remission
of
their
sins
.
And
in
the
sixt
rule
they
teach
,
that
to
read
bookes
of
controversie
,
it
is
not
lawfull
,
no
not
for
some
Iesuits
.
So
even
for
those
that
must
bee
their
guids
,
it
is
not
lawfull
to
come
to
the
truth
any
further
then
they
giue
them
leaue
:
no
they
let
them
not
read
even
their
own
corrupt
translation
,
least
even
in
that
puddle
they
should
meet
with
some
cleane
water
.
Wherevnto
he
called
you
by
our
Gospell
]
here
he
expresseth
the
outward
meanes
:
for
the
inward
meanes
(
as
hath
beene
said
)
is
Gods
spirit
,
taking
possession
in
our
hearts
,
and
working
faith
in
vs
,
the
ordinary
meanes
to
bring
the
which
to
passe
,
is
the
preaching
of
the
Gospell
,
which
was
also
set
downe
in
the
former
chapter
(
because
our
testimony
towards
you
was
beleeued
)
which
he
calleth
our
testimony
,
because
they
delivered
it
.
The
Gospell
therefore
preached
by
the
Apostles
and
Pastors
,
is
the
ordinary
meanes
to
bring
men
to
salvation
,
the
onely
rule
to
direct
our
knowledge
and
deeds
.
And
when
he
calleth
it
ours
,
he
sheweth
also
,
how
the
grace
of
God
,
and
word
of
God
is
thus
fruitfull
in
vs
,
namely
when
it
is
preached
sincerely
,
by
such
as
are
therevnto
lawfully
called
.
For
though
it
be
profitable
to
read
and
meditate
in
the
word
of
God
,
&
necessary
for
parents
to
instruct
their
children
;
yet
the
word
hath
then
especially
the
promise
of
fruit
and
effect
,
when
it
is
to
vs
delivered
by
those
that
are
appointed
stewards
over
Gods
household
.
meeknesse
the
word
that
is
engraf●ed
,
&c.
where
hee
compareth
the
Minister
vnto
a
husbandman
,
by
whom
the
word
preached
is
as
it
were
engrafted
into
vs
.
So
also
St
Paul
,
that
saith
commeth
by
hearing
,
he
sheweth
what
hearing
,
nameof
a
preacher
,
and
how
can
they
heare
without
a
Preacher
.
This
as
it
is
to
bee
considered
,
and
obserued
against
the
fanaticall
dreames
of
the
Anabaptists
,
Bul.
cont.
Anab.
lib.
3.
c.
4.5
,
6.
lib.
1
cap.
3.
which
refuse
the
ordinarie
means
of
ingendring
faith
,
and
flie
to
their
dreames
and
revelations
,
so
also
to
the
iust
reproofe
of
our
adversaries
,
who
not
requiring
the
preaching
of
the
word
in
the
Ministers
,
haue
also
given
the
administration
of
the
Sacrament
vnto
them
that
are
no
ministers
.
●ellar
.
de
Cler.
lib.
1.
cap.
13.
For
we
are
to
thinke
that
as
the
ordinary
promise
appertaineth
to
the
word
lawfully
preached
,
so
also
the
promise
of
the
Sacrament
belongeth
to
the
due
and
lawfull
administration
thereof
.
over
whom
the
holy
Ghost
hath
made
them
overseers
,
&c.
To
obtaine
the
glory
of
our
Lord
Iesus
Christ
]
this
is
the
last
point
which
is
here
to
be
observed
of
vs
,
the
end
of
all
.
If
the
Apostle
had
said
that
God
had
chosen
vs
to
greater
store
of
health
,
wealth
,
honor
,
ease
,
&c.
then
the
rest
of
the
world
,
they
had
bin
great
things
,
and
such
as
we
should
bee
thankfull
for
,
but
when
it
is
said
,
that
it
is
to
obtaine
the
glory
of
our
Lord
Iesus
Christ
,
it
passeth
all
the
benefits
that
are
in
the
world
.
Whether
by
the
glory
of
our
Lord
be
meant
the
glory
which
he
is
in
,
or
which
he
hath
purchased
for
vs
,
I
knowe
not
:
the
doctrine
which
both
senses
minister
is
good
,
that
by
him
,
and
with
him
we
shall
obtaine
a
kingdome
,
FINIS
.