GODS
Arrowe
against
Atheists
.
By
Henrie
Smith
.
Printed
at
London
by
Iohn
Danter
,
and
are
to
be
sold
by
William
Barley
at
his
shop
in
Gratious-streete
ouer
against
Leaden-Hall
.
1593.
To
the
Right
Worshipfull
,
Vertuous
and
Godly
Ladie
Katherine
Hayward
,
Wife
to
Syr
Rowland
Hayward
,
the
graue
Father
and
Auntient
Alderman
of
the
famous
Citie
of
London
,
Iohn
Danter
,
wisheth
Health
,
with
increase
of
Authoritie
.
THe
Gardner
(
right
vertuous
&
Godly
Ladye
)
Walking
in
the
prime
of
Summer
,
in
a
fragrant
&
odoriferous
Garden
,
where
growes
all
sortes
of
sweete
Flowers
,
commonly
gathereth
the
pleasants
Rose
to
gratifie
his
Ma●●er
:
So
I
(
right
Worshipfull
)
hauing
come
to
my
hand
many
excellent
workes
to
be
published
abroad
the
worlde
:
haue
from
amongst
them
all
,
chosen
this
Booke
Entituled
,
Gods
Arrowe
against
Atheists
,
as
the
purest
Rose
for
your
Ladyship
to
delight
in
:
hoping
vpon
this
fauour
,
that
you
will
be
the
sweet
Patronesse
of
this
my
poore
good
will
,
and
to
shadow
it
vnder
the
winges
of
your
clemencie
from
the
bitter
stormes
of
al
Hereticall
Schismaticks
:
In
so
doing
my
minde
will
bee
fully
satisfied
,
that
long
hath
waited
the
time
,
to
shew
my
bounden
dutie
to
the
Graue
Fathers
and
●untient
Gouernours
of
this
famous
Ci●ie
of
London
,
but
especially
to
the
right
wor●hipfull
Sir
Rowland
Hayward
your
reuerent
Husband
,
who
thrice
hath
bin
Lieftenant
vnder
her
Maiestie
,
and
borne
the
chiefest
office
in
this
Citie
,
to
the
preseruation
of
Londons
Charter
:
And
you
sweet
Lad●●is
renowmed
wife
,
whose
vertuous
minde
hath
euer
yet
bin
willing
to
preferre
Schollers
to
the
setting
forth
of
Gods
truth
,
and
to
beautyfie
the
true
endeuours
of
vs
Citizens
,
I
therfore
stil
expecting
your
wonted
&
fauorable
liking
,
that
you
wil
spend
away
some
part
of
winters
weary
nights
&
Summers
plesant
Euenings
,
in
perusing
ouer
this
worthy
booke
,
made
by
that
famous
learned
man
Master
Henrie
Smith
,
before
he
departed
this
life
,
wherein
is
discoursed
,
the
vaine
Heresies
of
sundry
religions
now
vsed
in
England
,
to
the
great
hurt
of
this
flowrishing
Common
wealth
:
In
so
doing
I
haue
my
desire
,
wishing
you
the
increase
of
all
dignitie
in
this
world
,
and
in
the
world
to
come
euerlasting
happines
.
Amen
.
●●urs
in
all
Humble
and
dutifull
seruice
to
his
poore
power
,
Iohn
Danter
Printer
.
❧
A
Table
of
such
Chapters
as
are
handled
in
this
Booke
following
.
-
IN
the
first
Chapter
,
is
contained
the
absurditie
of
Atheisme
&
Irreligion
,
with
the
confutation
thereof
.
-
In
the
second
and
third
Chapters
,
the
Christian
Religion
is
approoued
to
be
the
only
true
Religion
,
against
the
Gentiles
and
all
the
Infidels
in
the
world
.
-
In
the
fourth
Chapter
,
the
Religion
of
Mahomet
is
confuted
.
-
In
the
fift
Chapter
,
the
Church
of
Rome
is
disproued
to
be
the
true
Church
of
God
.
-
In
the
sixth
Chapter
,
the
Brownists
and
Barrowists
,
with
their
detestable
Schismes
are
confuted
,
and
our
Church
approoued
to
be
the
only
true
Church
of
God
.
Gods
Arrowe
Against
Atheisme
,
and
Irreligion
.
The
first
Chapter
.
ATheisme
and
Irreligion
was
euer
od●ous
euen
amonge
the
Heathen
themselues
:
insomuch
as
that
Protagoras
for
that
he
doubted
whether
there
were
any
God
or
no
,
was
by
the
Athenians
vanished
out
of
their
Country
.
Diagoras
was
such
a
notorious
Infidell
that
he
helde
there
was
no
God
;
him
and
all
such
like
Atheists
the
very
Heathens
haue
abhorred
and
detested
,
as
being
more
like
rude
beastes
than
reasonable
men
:
For
Cicero
the
Heathen
Philosopher
doth
condemne
them
all
,
and
further
saith
,
Cice.
〈◊〉
de
natur
.
that
there
was
neuer
any
Nation
so
sauadge
,
or
people
so
barbarous
,
but
alwaies
confessed
there
was
a
God
:
whereunto
they
were
led
euen
by
the
light
of
Nature
,
and
naturall
instinct
.
For
the
very
same
is
confirmed
by
the
common
vse
of
all
Heathens
,
Tertull
in
Apolog.
in
lifting
vp
their
eyes
and
handes
to
heauen
,
in
any
sodaine
distresse
that
commeth
vpon
them
.
Yea
,
by
experience
of
all
ages
it
hath
beene
prooued
that
Atheists
themselues
,
that
is
,
such
as
in
their
health
and
prosperitie
for
more
libertie
of
sinning
,
would
striue
against
the
being
of
a
God
,
when
they
came
to
die
or
fall
into
any
great
miserie
,
they
of
all
other
would
shew
themselues
most
fearefull
of
this
God
,
Seneca
lib.
1
,
de
ira
.
as
Seneca
himselfe
declareth
:
Insomuch
as
Zeno
the
Philosopher
was
woont
to
say
,
that
it
see●ned
to
him
a
more
substantiall
proofe
of
this
matter
,
to
heare
an
Atheist
at
his
dying
day
,
preach
God
(
when
he
asked
God
&
all
the
world
forgiuenes
)
then
to
heare
all
the
Philosophers
in
the
worlde
dispute
the
point
:
For
that
at
this
instant
of
death
and
miserie
,
it
is
like
that
such
doe
speake
in
earnest
and
sobrietie
of
spirite
,
who
before
in
the
wantonnes
impugned
God
.
It
is
remembred
of
Caius
Caligula
,
(
that
wicked
and
incestuous
Emperour
)
that
he
was
a
notable
scorner
and
contemner
of
God
,
Sueton
in
calig
.
1.51
▪
Dion
in
caligula
.
&
made
no
reckoning
of
any
other
to
be
God
but
himselfe
,
yet
this
abhominable
and
wicked
Atheist
,
as
God
left
him
not
vnpunished
(
for
by
his
iust
iudgement
hee
was
slaine
by
some
of
his
owne
officers
)
so
whilest
he
liued
he
was
woont
(
as
the
Historiographers
report
of
him
)
at
the
terrible
thundering
and
lightning
,
not
onely
to
couer
his
head
,
but
also
to
get
himselfe
vnder
his
bed
,
and
there
to
hide
himselfe
for
feare
.
Whence
I
praie
●ame
this
feare
vpon
him
?
but
that
his
own
conscience
did
tell
him
(
howsoeuer
in
words
perchance
hee
would
not
affirme
so
much
)
that
there
was
a
God
in
heauen
,
able
to
quaile
and
cast
down
his
pride
and
all
the
Emperours
of
the
world
if
hee
listed
,
whose
thunderboltes
were
so
terrible
,
as
that
iustly
by
his
owne
example
he
shewed
,
hee
was
to
bee
feared
of
all
the
world
.
And
heereof
it
is
that
some
say
,
that
God
is
called
Deus
,
of
the
Greeke
word
Theos
,
which
signifieth
feare
,
because
the
feare
of
him
is
planted
and
engraffed
in
the
verie
natures
and
conscience
of
all
reasonable
creatures
,
yea
euen
in
the
conscience
of
the
greatest
contemners
,
and
ra●●kest
Atheists
of
the
world
,
who
say
what
they
list
,
and
doe
what
they
list
,
yet
shall
they
neuer
bee
able
to
root
out
this
impression
:
namely
,
that
there
is
a
God
,
whose
feare
is
engrauen
in
the
hearts
of
all
men
.
And
whence
I
pray
you
commeth
shame
in
men
after
an
offence
committed
?
Or
why
should
men
(
by
naturall
distinct
)
put
a
difference
betwéene
vertue
and
vice
,
good
and
euill
,
if
there
were
not
a
God
,
who
because
hee
loueth
the
one
,
and
hateth
the
other
,
hath
written
that
difference
in
euery
mans
heart
?
Therefore
conclude
,
that
euery
mans
knowledge
,
conscience
,
and
féeling
,
is
in
stead
of
a
thousand
witnesses
to
conuince
him
(
whosoeuer
he
be
)
that
there
is
a
God
which
is
to
be
feared
,
which
hateth
iniquitie
and
wicked
waies
,
and
which
in
time
of
trouble
and
déepe
distresse
is
to
be
sought
vnto
for
refuge
and
reliefe
(
as
the
acts
of
the
very
heathen
themselues
do
plainely
demonstrate
.
2
Moreouer
,
as
God
is
to
bee
felt
sensible
in
euerie
mans
conscience
,
so
is
he
to
be
séene
visibly
(
if
I
may
so
speake
)
in
the
creation
of
the
world
,
and
of
all
thinges
therein
contained
:
for
that
this
world
had
a
beginning
as
all
the
excellent
Philosophers
that
euer
were
haue
agréeed
,
except
Aristotle
for
a
time
,
who
helde
a
fancie
,
Vide
Plutarch
de
placit
philos.
Aristotle
.
Lib.
8.
Aristotle
.
lib
de
mundo
&
vide
Plotin
.
lib.
de
mundo
,
Iustine
in
Apolog.
that
this
world
had
no
beginning
,
but
was
from
all
eternity
:
but
at
last
in
his
old
age
,
he
confessed
and
held
,
the
contrary
in
his
booke
de
mundo
,
which
hee
wrote
to
King
Alexander
,
(
which
booke
Iustin
Martyr
estéemed
greatly
,
and
called
it
the
Epitome
of
all
Aristotles
true
Philosophy
.
)
This
then
being
so
,
that
the
worlde
had
a
beginning
,
it
must
néeds
follow
,
that
it
had
an
efficient
cause
or
maker
thereof
.
I
demaund
then
who
it
was
that
made
it
?
If
you
say
it
made
it selfe
,
it
is
absurd
,
for
how
could
it
make
it selfe
before
it selfe
was
,
and
when
it
had
no
being
at
all
?
If
you
say
that
something
within
the
worlde
made
the
world
,
that
is
,
tha●
some
one
part
of
the
worlde
made
the
whole
,
that
is
more
absurd
:
for
it
is
as
much
as
if
a
man
should
say
,
that
the
finger
(
and
this
before
it
was
a
finger
or
part
of
the
bodie
)
did
make
the
whole
bodie
.
Wherefore
it
may
bee
confessed
by
force
of
this
argument
(
which
is
plainely
demonstratiue
)
that
a
greater
and
more
excellent
thing
than
is
the
whole
world
put
togeather
,
yea
,
that
some
thing
which
was
before
heauen
and
earth
were
made
,
was
and
must
needes
be
the
maker
thereof
and
framer
of
this
worlde
,
and
this
can
be
nothing
else
but
God
the
Creator
of
all
things
,
who
was
before
all
his
Creatures
,
and
is
termed
in
the
sacred
writings
Alpha
and
Omega
the
first
and
the
last
:
For
that
hee
onely
was
without
beginning
himselfe
,
and
shall
be
and
remaine
without
ending
.
For
he
is
eternall
being
the
Primus
Motor
,
and
the
onely
Almightie
Creator
of
all
thinges
:
So
true
is
it
which
Paul
the
Apostle
doth
testifie
,
Rom
1.20
.
when
he
saith
,
that
the
inuisible
things
of
God
(
that
is
his
eternall
power
and
diuine
Essence
)
are
perfectly
seene
in
the
creation
of
the
world
,
being
perceiued
by
his
workes
which
he
hath
made
.
If
therefore
men
would
but
cast
vp
their
eyes
to
heauen
,
and
from
thence
looke
downe
againe
vppon
the
earth
and
so
beholde
the
excellent
beauty
and
building
of
this
worlde
,
he
cannot
be
so
sottish
or
dull
conceited
,
but
hee
must
knowe
there
was
and
is
a
God
which
was
the
maker
of
them
,
and
be
mo●ued
in
some
sort
to
glorifie
so
incomparable
and
excellent
a
Creator
.
Yea
,
the
Poets
and
others
haue
affirmed
of
God
that
he
is
Pater
hominum
,
the
Father
of
men
,
to
show
that
men
haue
their
originall
and
creation
from
him
,
so
that
if
we
should
draw
our
eyes
from
the
beholding
of
the
great
world
,
and
consider
but
Man
:
(
who
for
his
beauty
&
excellencie
is
called
in
Greeke
Michocosmos
,
the
litle
world
)
still
we
shall
be
enforced
to
acknowledge
God
the
Author
of
vs
,
the
Father
and
Creator
of
vs
.
So
true
is
it
that
which
Paul
the
Apostle
noteth
out
of
the
Poet
Aratus
which
saith
,
Act.
17.
●
.
●
that
Eius
progenies
sumus
We
are
the
issue
or
offspring
of
God
.
And
as
true
it
is
,
which
he
further
saith
in
that
place
,
that
in
him
we
liue
,
moue
,
and
haue
our
being
.
And
therfore
we
owe
all
duetifull
obedience
and
subiection
vnto
him
,
which
duety
and
nature
commands
vs
to
performe
,
in
regard
of
our
Creation
.
For
the
sonne
honoureth
his
father
by
naturall
duety
,
and
all
men
are
naturally
carried
to
be
gratefull
to
their
founders
to
whom
they
are
specially
bound
,
and
whom
they
ought
not
to
forget
,
neither
will
,
except
they
be
extreame
vnthankefull
and
dissolute
.
3
Not
onely
the
Creation
of
the
worlde
,
and
of
all
things
therein
contained
,
doth
proclaim
that
there
is
a
God
who
is
to
be
honoured
for
his
infinite
extended
authoritie
and
almighty
power
(
for
he
made
all
things
of
nothing
,
Heb.
11.2
Gen.
1.
onely
he
spake
the
word
and
they
were
created
)
but
his
daily
blessinges
and
benefites
sent
downe
vppon
the
earth
doe
show
also
there
is
a
God
(
which
is
prouident
and
hath
care
of
men
,
and
therefore
of
men
to
be
praised
,
thanked
,
and
glorified
for
euer
.
)
For
true
it
is
which
saint
Paul
saith
in
this
behalfe
,
Act.
14.17
that
God
left
not
himselfe
without
witnes
,
when
he
bestowed
benefits
from
heauen
,
giuing
vnto
vs
raine
and
seasonable
weather
,
and
filling
our
harts
with
meate
and
gladnes
.
By
meanes
of
these
and
all
other
his
blessings
,
men
might
,
and
still
may
daily
be
induced
not
only
to
beléeue
that
there
is
a
God
from
whome
they
receiue
all
these
,
but
also
to
acknowledge
and
attribute
all
praise
and
thankesgiuing
vnto
him
,
as
to
their
first
principall
and
speciall
benefactor
.
For
the
Oxe
doth
know
his
owne
,
and
the
Asse
his
Master
,
féeder
,
and
maintainer
.
And
therefore
how
can
it
bee
but
reasonable
men
should
much
more
knowe
God
,
not
onely
their
first
founder
and
Creator
,
but
their
daily
féeder
,
preseruer
,
kéeper
,
and
vpholder
.
For
so
of●
as
they
thinke
vpon
these
thinges
,
and
sée
and
haue
them
,
they
cannot
choose
but
bee
put
in
minde
of
God
the
sender
and
Author
of
them
all
,
and
be
mooued
with
a
gratefull
minde
towards
him
.
And
hereof
is
it
that
hee
is
called
Deus
,
à
dando
,
Of
giuing
:
And
in
english
wee
call
God
,
Mat.
19.17
Iam.
1.17
.
quasi
good
,
because
hee
is
onely
and
perfectly
good
of
himselfe
alone
,
and
the
giuer
of
all
goodnes
,
and
of
all
good
gifts
and
blessings
vnto
others
,
from
whom
as
from
the
fountaine
al
benefits
whatsoeuer
do
come
,
Rom.
1.8.19
.
descend
,
ffow
and
be
deriued
vnto
them
.
4
I
might
heere
shew
how
God
is
also
knowen
to
the
world
by
his
iudgements
vpon
wicked
and
vnrighteous
people
,
who
diuers
times
hee
maketh
visible
examples
of
his
seueritie
and
iustice
(
if
men
did
well
consider
them
)
for
heereby
also
hath
God
ministred
himselfe
,
as
Paule
the
Apostle
teacheth
.
These
promises
I
trust
may
suffice
,
(
if
there
were
no
more
to
bee
said
)
for
by
them
we
may
easily
sée
and
prooue
,
that
there
is
a
God
which
created
the
world
,
and
all
things
therein
:
which
preserueth
&
vpholdeth
the
same
with
his
mightie
puissaunce
,
which
supporteth
the
earth
,
and
all
the
creatures
thereof
with
his
prouidence
and
helping
hand
:
yea
,
behind
the
heauens
and
the
earth
,
which
are
the
worke
of
his
hands
.
Euery
mans
owne
conscience
doth
plentifully
teach
(
as
I
said
before
)
that
there
is
a
God
which
is
to
bee
feared
.
For
howsoeuer
many
a
man
that
hath
spent
his
life
in
a
wicked
way
,
and
most
damnabl●
course
,
could
wish
in
his
heart
there
were
no
God
,
because
hee
seeth
God
no
otherwise
than
in
his
vengeaunce
:
yea
,
hows●euer
many
a
wicked
person
doth
ssooth
himselfe
in
his
wickednes
,
Psa.
14.1
.
and
flatteringlie
say
vnto
himselfe
(
like
the
foole
in
the
Psalmes
)
There
is
no
God
:
yet
at
other
times
his
own
conscience
wil
so
prouoke
him
,
and
enforce
this
matter
(
that
there
is
a
God
)
that
with
the
horror
and
dread
of
him
,
it
will
make
him
quake
,
feare
,
and
tremble
,
for
the
feare
of
him
is
so
deepely
printed
in
the
natures
of
all
men
,
as
that
it
is
impossible
to
shake
it
off
.
And
(
which
is
more
)
a
kinde
of
deuotion
to
worship
him
being
the
Creator
and
preseruer
of
men
,
and
of
all
things
els
,
and
the
prouident
father
of
all
is
planted
,
and
inseparably
fixed
in
the
harts
of
al
men
:
though
al
men
of
all
nations
know
not
how
to
worship
him
aright
,
and
in
such
sort
as
he
requireth
.
This
is
manifest
by
the
examples
of
all
nations
and
people
in
the
world
,
who
all
haue
some
one
kinde
of
religion
or
other
,
though
all
finde
not
the
right
religion
.
All
be
deuoted
to
the
worship
of
God
howsoeuer
all
doe
not
finde
out
the
true
God
,
nor
his
right
name
of
worship
,
but
worship
him
according
to
the
deuises
of
their
owne
braine
.
Considering
then
that
there
is
no
Nation
vnder
the
sunne
so
barberous
(
nor
eu●r
was
)
but
aymed
at
the
worshippe
of
God
,
and
either
worshipped
him
or
some
thing
els
in
his
place
.
It
appeareth
to
be
a
most
vaine
and
foolish
conceit
which
Atheists
sometimes
vtter
:
namely
,
that
religion
is
nothing
els
but
a
matter
of
pollicie
,
or
a
politicke
deuise
of
humane
Inuention
:
For
it
is
euident
that
a
religious
a●●ection
to
worship
God
is
naturallie
sealed
(
and
euer
was
)
in
the
harts
of
all
men
:
And
the
conscience
of
euery
man
,
euen
of
the
greatest
scorner
and
contemner
of
God
,
which
sometimes
trembleth
before
his
iudgment
seate
,
doth
aboundantlie
testifie
that
a
religious
deuotion
of
feare
toward
,
God
is
bred
and
borne
with
euery
man
,
and
therefore
there
cannot
be
any
pollicie
of
humane
Inuention
:
in
as
much
as
if
there
were
no
lawes
of
men
,
yet
this
religious
affection
to
worship
God
,
and
the
feare
of
him
,
would
&
doth
remaine
written
by
the
finger
of
God
,
in
the
harts
and
consciences
of
all
men
liuing
,
howe
rude
sauage
or
barberous
soeuer
they
be
.
What
law
of
men
I
pray
was
there
to
make
Caligula
the
Emperour
when
hee
heard
the
tirrible
thundering
in
the
aire
and
sawe
the
flashing
flames
of
lightning
about
him
,
to
runne
vnder
his
bed
and
to
hide
himselfe
for
feare
of
this
tirrible
and
great
God
?
Or
what
maketh
the
rankest
Atheist
in
the
worlde
in
the
like
case
&
at
the
like
tempest
to
do
the
like
?
Or
what
made
the
heathen
in
any
dangerous
or
sodaine
distres
to
lift
vp
their
eies
or
hands
to
heauen
,
mightily
to
feare
and
to
be
astonished
?
None
can
say
it
is
the
law
of
men
for
no
law
of
men
doth
enforce
this
attempt
.
But
it
is
a
naturall
instinct
of
the
Feare
of
God
(
whome
hee
hath
offended
,
and
whose
vengeance
he
dreadeth
)
and
from
whome
he
thinketh
succour
may
come
,
seated
in
all
mens
harts
euen
from
their
Natiuitie
,
which
doth
make
him
to
feare
,
and
cause
him
to
seeke
to
God
for
refuge
.
Let
this
therefore
remaine
firme
and
most
vndoubted
,
that
the
feare
of
the
great
God
and
a
Religious
disposition
to
worship
the
same
God
,
is
not
enforced
by
lawes
of
men
,
but
naturaly
sowen
in
the
harts
of
all
men
,
though
all
finde
not
out
nor
obserue
the
right
religion
.
Let
vs
therefore
nowe
seeke
and
serch
out
which
is
the
true
Religion
,
which
is
acceptable
to
God
,
and
which
without
wauering
&
doubting
is
t●
▪
be
obserued
of
men
.
For
all
nations
&
people
haue
a
kinde
of
religion
(
as
I
said
before
)
but
all
haue
not
the
true
and
right
religion
.
Chap.
2.
Wherein
,
and
in
the
next
Chapter
is
shewed
that
the
Christian
Religion
,
is
the
onely
true
Religion
in
the
world
,
and
wherewith
onelie
God
is
pleased
.
IN
auntient
times
all
the
world
was
deuided
and
distinguished
into
Iewes
,
and
Gentiles
,
and
this
distinction
doth
and
may
still
remaine
among
vs
:
If
therefore
I
canne
proue
the
truth
of
this
our
Christian
Religion
against
both
Iewes
,
&
Gentiles
:
I
shall
then
proue
it
against
all
the
worlde
.
In
this
Chapter
I
will
first
proue
it
against
the
Iewes
,
and
in
the
next
against
the
Gentiles
.
Concerning
the
Iewes
they
will
easily
graunt
our
Religion
to
be
the
true
Religion
,
if
we
can
proue
Iesus
Christ
(
whome
we
beléeue
)
to
be
that
Messias
which
was
foretold
by
their
prophets
,
being
the
true
and
vndoubted
prophets
of
God
.
And
this
we
are
sure
may
easily
be
proued
,
and
therefore
in
vaine
doe
the
Iewes
looke
for
any
other
Messias
than
he
that
is
already
come
,
namely
Iesus
Christ
our
Mediator
,
Sauiour
,
and
Redeemer
,
in
whome
God
his
Father
is
well
pleased
,
and
for
whose
sake
(
if
we
beleeue
in
him
,
)
he
will
not
be
offended
with
vs
but
be
reconciled
to
vs
&
saue
vs
.
Whatsoeuer
was
foretold
to
belong
vnto
their
Messias
,
is
fullie
performed
and
perfectly
accomplished
in
our
Iesus
Christ
and
in
no
other
:
And
therefore
our
Iesus
was
,
and
,
is
the
true
Messias
and
no
other
.
Let
vs
herein
consider
the
markes
of
the
Messias
whereby
he
might
be
knowne
.
And
so
shal
I
we
see
that
our
Sauiour
Iesus
Christ
is
the
onely
true
Messias
&
none
but
he
.
1
One
marke
for
vs
to
know
the
Messias
by
,
Psal.
118
22
Esay
.
6.
Deu.
28.
Esay
.
65.
Esay
.
53.
Dan.
9.
is
that
when
hee
came
,
hee
should
not
be
knowne
or
acknowledged
to
be
the
Messias
,
but
should
be
reiected
and
refused
of
the
Iewish
Nation
,
to
the
end
he
might
be
put
to
death
amongst
them
according
to
the
fore-apointment
and
determinate
counsell
of
God
:
for
had
they
receaued
him
for
the
Messias
they
would
neuer
haue
vsed
him
so
shamefully
as
they
did
,
neither
shuld
he
then
haue
bin
slaine
amongst
them
as
was
foretold
he
should
.
This
then
being
one
marke
of
the
Messias
that
he
should
be
refused
for
the
Messias
of
the
Iewish
Nation
,
and
of
the
chiefest
rulers
amongst
them
,
is
a
great
confirmation
of
our
faith
in
as
much
as
it
is
found
fully
performed
in
our
Sauiour
Iesus
Christ
,
whome
they
scorned
,
reiected
,
condemned
,
and
put
to
death
.
And
therefore
as
if
the
Iewish
Nation
had
receaued
our
Iesus
for
the
Messias
,
It
had
bin
an
vndoubted
argument
that
he
had
not
bin
the
right
Messias
,
so
on
the
other
side
because
they
did
refuse
him
;
It
is
a
very
strong
perswasion
to
vs
that
he
was
and
is
the
very
true
Messias
indeede
.
In
vaine
therefore
it
is
if
any
do
looke
for
such
a
Messias
as
should
be
wholie
receaued
of
the
Iewish
Nation
for
none
such
was
promised
,
yea
it
was
foretold
(
contrarie
wise
)
that
hee
should
be
refused
of
them
▪
As
our
Iesus
was
:
that
so
he
might
be
made
an
offering
for
sinne
,
according
to
the
preordination
of
God
.
2
It
was
foretold
of
the
Messias
that
he
should
be
borne
of
a
Virgin
,
Esay
.
7.
ver.
14.
That
the
place
of
his
byrth
should
be
Bethlem
.
Mich.
5.
ver.
1.
That
at
his
byrth
all
the
Infantes
rounde
about
Bethlem
should
be
slaine
for
his
sake
Ier.
31.
ver.
15.
That
the
King
of
the
earth
should
come
and
adore
him
,
and
offer
gold
and
other
gifts
vnto
him
.
Psal.
71.10
.
That
he
should
be
presented
in
the
temple
of
Ierusalem
for
the
greater
glorie
of
that
second
temple
.
Mat.
3.
ver.
1.
That
he
should
fly
into
Egypt
and
be
recalled
thence
againe
.
Osc.
11.2
.
That
a
starre
should
appeare
at
his
byrth
to
notifie
his
comming
into
the
worlde
.
Num.
2.
That
Iohn
Baptist
(
who
came
in
the
spirite
and
power
of
Elias
,
and
therefore
was
called
Elias
.
Luk.
1.17
.
Mat.
11.10.14
.
)
should
be
the
messenger
to
goe
before
him
,
and
to
prepare
the
waie
and
to
crie
in
the
desert
.
Mal.
3.1
.
Mal.
4.1
.
Esa.
40.3
.
After
this
:
that
he
should
begin
his
owne
preaching
with
al
humilitie
,
quietnes
,
&
clemencie
of
spirit
.
Esay
.
42.2
.
That
he
should
be
poore
,
abiect
,
and
of
no
reputation
in
this
world
.
Esa.
53
Dan.
9.
Zacha.
9.
Ier.
14.
That
he
should
doe
strange
miracles
,
and
heale
all
diseases
.
Esay
.
29.8.6
.
ε
5.91
.
That
he
should
die
and
be
slaine
for
the
sinnes
of
his
people
.
Dan.
9.
Esay
.
53.
That
he
should
bee
betrayed
by
one
that
put
his
hande
in
the
dish
with
him
,
which
was
his
own
Deciple
.
Psa
40.
ver.
14.54
.
&
Psa.
18.
ver.
8.
That
he
should
be
solde
for
thirtie
peeces
of
siluer
.
Zacha.
11.
ver.
12.
That
with
those
thirtie
peeces
there
should
be
bought
afterwards
,
a
field
of
potsheards
.
Ier.
30.
That
hee
should
ride
into
Ierusalem
vpon
an
Asse
before
his
passion
.
Zacha.
9.9
.
That
the
Iewes
should
beate
and
buffet
his
face
,
and
defile
the
same
with
spitting
vpon
it
.
Esa.
50.6
.
That
they
should
whip
his
bodie
before
they
put
him
to
death
.
Esa.
53.2
.
Psal.
37.18
.
That
they
should
put
him
to
death
among
sheeues
and
malefactors
.
Esay
,
53.12
.
That
they
should
giue
him
Vineger
to
drinke
,
deuide
his
apparrell
,
and
cast
lots
for
his
vpper
garment
.
Psal.
68.22
.
&
Psal.
22.18
.
That
the
manner
of
his
death
should
be
crucifixtion
,
that
is
nailing
of
his
hanes
&
his
feete
vnto
the
crosse
.
Psal.
22.16
.
Zacha.
12.
That
his
side
should
be
●serced
,
and
that
they
should
looke
vppon
him
when
they
had
so
pierced
him
.
Zacha.
12.
That
hee
should
rise
againe
from
death
the
third
day
.
Psal.
16.10
.
Ose.
6.3
.
That
hee
should
ascend
into
Heauen
and
sitte
at
the
right
hand
of
his
Father
(
in
glorie
and
loyaltie
,
&
like
a
conquering
potentate
ouerruling
all
.
)
Psal.
110.1.2
.
All
these
things
,
and
whatsoeuer
els
belonging
to
the
Messias
are
found
perfectly
fullfilled
in
Iesus
Christ
and
in
no
other
:
And
therefore
hee
alone
and
no
other
is
the
true
Messias
.
3
Hitherto
haue
I
spoken
of
such
circomstances
and
accidents
,
as
did
belong
vnto
the
Messias
,
concerning
his
incarnation
,
byrth
,
life
,
death
,
buriall
,
resurrection
,
and
assention
into
heauen
,
and
there
sitting
at
the
right
hand
of
his
Father
:
and
also
of
his
reiection
by
the
Iewes
and
Iewish
Nation
:
which
things
albeit
they
be
very
wonderfull
and
sufficient
to
establishe
any
mans
beliefe
in
Christ
Iesus
our
Lord
,
in
whom
only
they
are
found
faithfull
:
yet
if
we
shall
consider
withall
,
the
time
of
the
Messias
his
apearing
,
&
when
he
should
come
into
the
worlde
our
faith
wil
bee
so
much
the
more
confirmed
towards
him
.
Daniell
the
prophet
of
God
(
who
liued
in
the
time
of
the
first
Monarchy
,
Dan.
2.39.44
.
)
foretold
that
there
should
hée
thrée
Monarchies
more
,
&
the
last
of
these
fowre
Monarchies
greatest
of
all
:
And
that
in
the
daies
of
this
fourth
and
last
Monarchy
(
which
was
the
Romayne
Monarchy
or
Empyre
:
)
The
eternall
King
or
Messias
should
come
&
build
vp
Gods
kingdome
thorughout
al
the
world
.
And
this
hapned
accordingly
,
for
Iesus
came
&
was
borne
in
the
fourth
Monarchy
,
which
was
the
Romaine
)
namely
in
the
daies
of
Augustus
the
Romaine
Emperour
.
But
yet
let
vs
goe
more
strictly
to
the
matter
.
The
Temple
of
Ierusalem
(
as
all
men
knowe
)
was
builded
twise
,
First
by
king
Salomon
which
lasted
about
440
yeares
,
&
then
was
destroyed
by
Nabuchodonozor
King
of
Babilon
:
Wherefore
about
70.
yeares
after
it
was
builded
againe
by
Zorobabell
,
who
reduced
the
Iewes
from
their
Captiuitie
.
1.
Esd.
3.
Agge
.
2.4
.
But
this
second
Temple
for
pompe
and
riches
of
the
materiall
building
was
nothing
like
vnto
the
first
(
which
the
old
men
in
the
booke
of
Esdras
doe
testifie
by
their
weeping
,
when
they
sawe
this
second
and
remembered
the
first
)
(
and
which
Aggeus
the
prophet
doth
expressely
testifie
.
Agge
.
2.5.6.7.8.9.10
.
And
yet
sayth
God
by
his
prophet
Aggeus
in
the
same
place
that
after
a
while
,
the
DESIRED
OF
AL
NATIONS
shall
come
,
and
then
should
that
second
house
or
Temple
be
filled
with
glorie
,
and
that
greater
should
bee
the
glorie
of
this
last
house
than
of
the
first
:
Which
prophecie
was
fulfilled
by
the
comming
of
our
Sauiour
Iesus
Christ
into
this
second
Temple
,
which
being
personally
done
,
was
farre
greater
dignitie
and
more
glorie
thereunto
,
than
any
dignitie
whatsoeuer
was
found
in
the
first
Temple
builded
by
Salomon
.
It
is
therefore
manifest
that
the
Desired
of
al
Nations
,
that
is
the
Messias
should
come
whilst
the
second
temple
stood
.
Dan.
9.26
.
And
so
doth
Daniel
also
shew
that
the
second
Temple
(
after
the
rebinding
thereof
)
should
not
be
destroyed
vntill
the
Messias
were
first
come
and
slaine
.
Mal.
3.1
.
And
Malachy
the
Prophet
doth
also
most
plainely
testefie
that
hee
should
come
during
the
second
Temple
.
And
so
indéede
he
did
:
for
Christ
Iesus
came
into
the
world
during
that
second
Temple
,
and
did
himselfe
likewise
foretell
the
destruction
thereof
,
ere
that
generation
passed
,
which
came
to
passe
accordingly
:
for
it
was
destroyed
about
46.
yeares
after
the
ascention
of
our
Sauiour
into
heauen
,
by
Titus
Sonne
to
Vespasian
the
Romane
Emperour
.
Most
vainely
therefore
doo
the
Iewes
or
any
other
expect
for
a
Messias
to
come
after
the
destruction
of
that
second
Temple
.
Let
vs
yet
moreouer
consider
the
prophecie
of
old
Iacob
concerning
the
particular
time
of
the
Messias
his
appearing
.
Come
hither
my
children
(
saith
hee
)
that
I
may
tell
you
the
thinges
that
are
to
happen
in
the
latter
dayes
,
Gen.
49.
&c.
The
scepter
shall
not
depart
from
Iudah
vntill
Shilo
come
,
which
is
the
expectation
of
the
Gentiles
.
By
Shilo
is
meant
the
Messias
(
as
both
Iewes
and
Christians
expound
it
.
)
This
prophecie
so
long
fortold
,
was
performed
at
the
birth
of
Iesus
Christ
,
in
the
dayes
of
Herode
king
of
Iewrie
.
For
from
the
time
that
the
scepter
was
giuen
to
king
Dauid
(
who
was
the
first
king
of
the
Tribe
of
Iudah
)
it
did
not
depart
from
that
Tribe
,
but
remayned
alwayes
in
it
vntill
the
dayes
of
king
Herode
,
in
whose
time
,
and
not
vntill
whose
time
all
gouernement
was
taken
away
,
and
cleane
departed
from
the
Tribe
of
Iudah
,
and
committed
to
a
straunger
:
and
therefore
in
the
time
of
Herode
was
the
Messias
to
bée
borne
,
and
neither
before
nor
after
his
time
.
That
the
scepter
or
gouernement
was
not
cleane
taken
away
or
departed
from
the
house
of
Iudah
(
after
it
was
once
setled
in
it
in
the
person
of
King
Dauid
)
euen
till
the
dayes
of
Herode
the
King
,
is
euident
:
for
from
Dauid
(
who
was
the
first
king
of
that
Tribe
)
vnto
Zedechias
that
died
in
the
captiuitie
of
Babylon
,
the
Scripture
sheweth
how
all
the
Kinges
descended
of
the
house
of
Iudah
:
Talo●
,
in
tract
.
Sanhed
,
ca.
Dinei
Man
mouth
.
Rab.
Moses
Egyp
.
in
praef.
Maimonim
Eld.
lib.
1.
cap.
1.2.3
.
Mac.
lib.
1.
cap.
2.3
.
Rab.
Kimhi
com
.
in
Agg.
Ioseph
.
lib.
13.
&
14.
Antiq.
And
during
the
time
of
theyr
captiuitie
in
Babylon
(
which
was
seuentie
yeares
)
the
Iewes
were
alwayes
permitted
to
chuse
vnto
themselues
a
gouernour
of
the
house
of
Iudah
(
whom
they
called
RESCHGALVTA
.
)
And
after
their
deliuerie
from
Babylon
,
Zorobabel
was
their
gouernor
of
the
same
Tribe
,
and
so
others
after
him
vntill
you
come
to
the
Machabees
,
who
were
both
gouernors
and
Priestes
,
for
that
they
were
by
the
mothers
side
of
the
Tribe
of
Iudah
,
and
by
the
fathers
side
of
the
Tribe
of
Leui
(
as
Rabbi
Kimbi
affirmeth
)
and
so
from
these
men
downe
to
Hircanus
King
of
Iewrie
,
who
was
the
last
King
which
was
lineally
descended
of
the
house
of
Dauid
,
and
of
the
Tribe
of
Iudah
.
For
after
Hircanus
came
the
afore-named
Herode
,
a
meere
straunger
,
whose
Father
(
as
Iosephus
(
who
well
knew
)
reporteth
)
was
called
Antipater
,
and
came
out
of
Idumaea
:
hée
came
into
acquaintaunce
and
sauour
with
the
Romanes
,
partly
by
his
sayde
Fathers
meanes
(
who
was
(
as
Iosephus
sayth
)
a
well
monyed
man
,
industrious
,
and
factious
)
and
partly
by
his
owne
diligence
and
ambition
,
béeing
of
himselfe
both
wittie
,
beautifull
,
and
of
most
excellent
and
rare
qualities
:
by
which
commendations
hée
came
at
length
to
marrie
the
daughter
of
Hircanus
aforesayde
King
of
Iewrie
,
and
by
this
marriage
obtayned
of
his
Father
in
lawe
to
bée
chiefe
gouernour
and
ruler
of
the
prouince
and
land
of
Galilee
vnder
him
.
But
Hircanus
afterwardes
in
a
battaile
against
the
Parthians
,
fell
into
theyr
handes
,
and
was
taken
and
carryed
prisoner
into
Parthia
.
Herode
then
tooke
his
iourney
to
Rome
,
and
there
hée
obtained
to
bée
created
king
of
Iurie
without
any
title
or
Interest
in
the
worlde
:
for
that
not
onely
his
father
in
Law
Hircanus
was
then
liuing
in
Parthya
,
but
also
his
yonger
brother
Aristobulus
and
three
of
his
sonnes
(
viz.
Antigonus
,
Alexander
,
and
Aristobulus
)
with
diuers
others
of
the
blood
Royall
in
Iurie
were
aliue
also
.
Ioseph
.
lib.
15.
Antiqu.
Herode
then
hauing
procured
by
this
meanes
to
be
king
of
Iurie
,
procured
first
to
haue
in
his
hands
the
king
Hircanus
&
so
put
him
to
death
.
He
brought
also
to
the
same
end
his
yonger
brother
Aristobulus
and
his
thrée
sonnes
likewise
.
Hée
put
to
death
also
his
owne
wife
Mariamnes
which
was
king
Hircanus
daughter
,
as
also
Alexandra
hir
mother
,
&
soone
after
two
of
his
owne
Sonnes
which
hee
had
by
the
same
Mariamnes
,
for
that
they
were
of
the
blood
royall
of
Iuda
:
And
a
little
after
that
againe
,
hée
put
to
death
his
third
sonne
named
Antipater
:
Hée
caused
also
to
be
slaine
forty
of
the
chiefest
Noble
men
of
the
tribe
of
Iudah
.
Philo.
lib.
de
temp.
And
as
Philo
the
Iew
(
who
liued
at
the
same
time
with
him
)
writeth
,
Hee
put
to
death
all
the
Sanhedrin
,
that
is
,
the
twenty
seauen
Senators
or
Elders
of
the
tribe
of
Iudah
that
ruled
the
people
.
Hée
killed
the
chiefe
of
the
Sectt
of
the
Pharisées
.
Hée
burned
the
Genealogies
of
all
the
kings
and
Princes
of
the
house
of
Iudah
,
and
caused
one
Nicolaus
Damascenus
,
an
Historiographer
,
that
was
his
seruaunt
,
to
drawe
●ut
a
petigrée
for
him
and
his
line
,
as
though
hée
had
descended
from
the
auntient
kinges
of
Iudah
.
Hée
translated
the
Priesthoode
and
sold
it
to
strangers
.
And
finally
,
hée
so
razed
,
dispersed
,
and
mangled
the
house
of
Iudah
,
in
such
sort
,
as
no
one
iote
of
gouernement
or
principalitie
,
remained
therein
.
Now
then
in
the
daies
of
this
king
Herode
and
not
till
then
,
was
the
Scepter
(
that
is
)
the
gouernement
departed
from
Iudah
,
and
therefore
then
and
not
till
then
was
the
Messias
to
appeare
according
to
that
prophecie
of
Iacob
,
and
so
it
came
to
passe
accordingly
:
For
Christ
Iesus
the
very
true
&
vndoubted
Messias
was
then
borne
,
viz.
in
the
time
of
Herode
king
of
Iurie
.
In
vaine
therefore
doe
the
Iewes
or
any
other
looke
for
any
other
Messias
to
come
after
the
daies
of
that
Herode
,
in
whose
time
(
and
not
before
)
was
the
Scepter
and
all
principality
and
gouernement
departed
vtterly
from
the
house
of
Iudah
,
and
therefore
in
his
time
,
and
neither
before
nor
after
was
the
Messias
to
appeare
and
come
according
to
Iacobs
prophecie
.
Daniell
the
Prophet
yet
goeth
néerer
to
worke
,
and
foresheweth
euen
the
very
day
and
time
of
the
day
when
the
Messias
should
bée
slaine
for
the
sinnes
of
his
people
,
for
in
the
first
yeare
of
Darius
sonne
of
Ahasuerus
king
of
the
Medes
,
about
the
time
of
the
euening
oblation
he
prayed
to
his
God
for
the
people
and
their
deliuerance
,
inasmuch
,
as
then
hée
perceiued
that
the
seauentie
yeares
of
their
captiuitie
(
foretolde
by
Ieremy
)
were
now
come
to
an
ende
.
So
Daniel
thus
praying
,
about
that
time
of
the
euening
Oblation
God
sent
his
Angell
Gabriel
to
signifie
and
show
vnto
him
,
that
at
the
very
beginning
of
his
Supplications
,
the
commaundement
came
foorth
for
the
returne
of
the
people
from
their
captiuitie
,
and
to
build
againe
Ierusalem
,
and
sheweth
likewise
that
as
the
people
had
nowe
béene
in
the
captiuitie
of
Babylon
seauentie
yeares
and
then
were
deliuered
from
that
their
earthly
bondage
:
So
it
should
come
to
passe
,
that
within
seauentie
wéekes
of
yeares
,
the
Messi●s
should
come
,
who
should
finish
wickednes
,
seale
vp
sinnes
,
blot
out
iniquitie
,
and
bring
in
euerlasting
righteousnes
,
and
bée
a
deliuerer
not
onely
from
the
outward
but
from
the
spirituall
Babylon
,
and
hellish
Aegypt
.
The
wordes
of
the
Angell
bée
these
following
:
At
the
very
beginning
of
thy
Supplications
,
the
commandement
came
forth
:
And
I
am
come
to
shewe
thee
,
Dan.
9.
for
thou
art
greatly
beloued
:
Therefore
vnderstand
the
matter
and
consider
the
vision
.
Seauentie
weekes
are
determined
ouer
thy
people
,
and
ouer
thy
holy
Citie
to
finish
wickednesse
,
and
to
seale
vp
sinnes
,
and
to
blot
out
iniquitie
,
and
to
bring
in
euerlasting
righteousnes
,
to
seale
vp
vision
and
Prophesie
,
and
to
annoint
the
HOLY
OF
HOLYES
,
or
the
MOST
HOLY
.
Know
therefore
and
vnderstand
,
that
from
the
going
forth
of
the
commandement
to
bring
againe
the
people
,
and
to
builde
Hierusalem
vnto
MESSIAH
THE
PRINCE
,
there
shall
bee
seauen
weeks
and
three
score
and
two
weekes
,
&c.
After
these
three
score
and
two
weekes
shall
MESSIAH
be
slaine
,
and
not
for
himselfe
,
&c.
Hee
shall
confirme
the
couenant
with
many
for
one
weeke
,
and
in
the
middest
of
the
weeke
hee
shall
cause
the
Sacrifice
and
the
Oblation
to
cease
.
For
the
better
vnderstanding
of
which
wordes
,
it
must
bée
remembred
,
that
this
worde
Hebdomada
signif●yng
a
weeke
,
or
seauen
,
is
sometimes
taken
for
a
wéeke
of
daies
,
that
is
,
seauen
daies
,
and
then
is
it
called
Hebdomada
dierum
,
a
wéeke
of
daies
,
as
in
this
prophecy
of
Daniel
hee
sayth
of
himselfe
,
that
he
did
mourne
three
weekes
of
daies
:
But
at
other
times
it
signifieth
the
space
of
seauen
yeares
,
Dan
10.2
.
and
then
is
it
called
He●domada
Annorum
,
A
weeke
of
yeares
,
as
in
Leuiticus
,
where
it
is
said
,
Thou
shalt
number
vnto
thee
seauen
weekes
of
yeares
,
that
is
,
Leuit.
25.8
&
cap.
23.
&
alibi
postea
.
seauen
times
seauen
yeares
,
which
make
fortie
and
nine
yeares
.
Nowe
it
is
most
certaine
that
these
seauentie
wéekes
are
to
bée
vnderstoode
wéekes
of
yeares
and
not
of
daies
(
for
that
euen
by
the
Iewes
owne
confession
,
as
also
by
the
bookes
of
Esdras
it
is
manifest
that
the
Temple
and
Hierusalem
were
many
yeares
in
building
before
they
were
finished
.
These
seauentie
wéekes
of
yeares
therefore
are
seauen
times
seauentie
yeares
,
which
make
in
a
summe
totall
foure
hundred
and
ninetie
yeares
:
within
which
time
the
Messias
should
bée
slaine
:
for
from
the
going
forth
of
the
commaundement
to
bring
the
people
backe
againe
,
and
to
builte
Hierusalem
(
which
commaundement
went
foorth
at
the
beginning
of
his
supplications
which
were
the
first
yeare
of
Darius
,
as
the
Text
sheweth
)
vnto
the
time
that
Messiah
the
Prince
was
annointed
to
preach
the
kingdome
of
God
(
which
was
after
his
baptisme
when
hée
began
to
bée
about
thirty
yeares
of
age
)
there
must
be
seauen
wéekes
,
and
thrée
score
and
two
wéekes
,
that
is
,
fortie
and
nine
wéekes
,
which
make
foure
hundred
foure
score
and
thrée
yeares
:
which
number
of
yeares
béeing
rightly
accounted
from
that
time
of
Darius
,
wherein
the
commaundement
went
foorth
,
are
fully
accomplished
in
the
fiftéenth
yeare
of
Tiberius
Caesar
,
at
which
time
,
Christ
Iesus
was
baptized
and
annoynted
by
the
spirite
of
GOD
descending
downe
vppon
him
in
the
forme
of
a
Doue
,
A
voyce
also
béeing
heard
from
heauen
saying
:
This
is
my
welbeloued
sonne
in
whom
I
am
well
pleased
.
Yet
is
there
one
wéeke
more
to
make
vp
the
number
of
seauenty
,
in
the
middest
of
which
wéeke
the
Messiah
should
bée
slaine
,
which
came
to
passe
accordingly
:
for
in
the
midst
of
that
wéeke
,
that
is
,
about
three
yeres
and
a
halfe
after
Christs
baptisme
,
Christ
Iesus
the
true
Messias
was
put
to
death
,
and
dyed
for
our
sinnes
,
which
was
in
the
eighteenth
yeare
of
Tyberius
Caesar
:
In
vaine
therefore
doo
the
Iewes
or
any
other
looke
for
an
other
Messias
to
come
after
the
dayes
of
that
Tyberius
Caesar
the
Romane
Emperour
.
4
The
Scriptures
doo
shewe
that
the
Messias
should
come
of
the
seede
of
Dauid
,
Psal.
●●
.
2.
King
.
7.
1.
Chro.
22.
according
to
the
words
of
God
,
I
haue
sworne
to
Dauid
my
seruant
,
I
will
prepare
thy
seede
for
euer
,
and
will
build
vp
thy
seate
to
all
generations
:
Which
cannot
bée
applyed
to
king
Salomon
his
sonne
(
as
the
latter
Iewes
apply
it
)
for
these
wordes
,
that
his
kingdome
shall
stand
for
euer
,
and
for
all
eternitie
,
cannot
be
verified
in
Salomon
,
whose
earthly
kingdome
was
rent
and
torne
in
pieces
straight
after
his
death
by
Ier●boam
,
and
not
long
after
as
it
were
extinguished
:
neither
can
they
bee
vnderstoode
of
any
terrestiall
king
,
but
they
must
néedes
bée
vnderstoode
of
an
eternall
king
,
which
should
come
of
Dauids
séede
:
The
promise
then
made
to
Dauid
for
Christ
to
come
of
his
séede
is
againe
repeated
after
his
death
by
many
prophets
and
confirmed
by
God
as
in
Ieremie
,
where
God
vseth
these
wordes
,
Ier.
23.6
.
&c.
&
33.16
.
Behold
the
daies
come
on
,
that
I
will
raise
vp
to
Dauid
a
iust
seede
,
and
hee
shall
raise
a
King
,
and
shall
bee
wise
,
and
shall
doe
iudgement
and
Iustice
vpon
earth
,
and
in
his
daies
shall
Iuda
be
saued
,
and
Israell
shall
dwell
confidently
,
and
this
is
the
name
that
men
shall
call
him
,
Our
iust
God
.
All
this
was
spoken
of
Dauid
aboue
foure
hundred
yéers
after
Dauid
was
deade
,
which
proueth
manifestlie
that
the
promises
and
spéeches
were
not
made
vnto
King
Dauid
,
for
Salomon
his
sonne
,
nor
for
any
other
temporall
King
of
Dauids
lyne
,
but
for
Christ
,
who
was
particularly
called
the
Sonne
of
Dauid
,
for
that
Dauid
was
the
first
King
of
the
tribe
of
Iudah
,
and
not
onely
was
Christs
progenitor
in
the
flesh
,
but
also
did
beare
his
tipe
&
figure
in
many
other
thinges
.
For
which
cause
likewise
in
Ezechiel
(
who
liued
about
the
same
time
that
Ieremie
did
)
the
Messias
is
called
by
the
name
of
Dauid
himselfe
:
for
thus
sayth
God
at
that
time
to
Ezechiel
:
I
will
saue
my
flocke
,
Ezech.
34.
●
.
&c.
neyther
shall
they
any
longer
bee
left
to
the
spoyle
,
I
will
set
ouer
them
a
shepheard
,
and
he
shal
feede
them
,
euen
Dauid
my
seruant
,
he
shall
feede
them
,
and
he
shall
be
their
shepheard
,
and
I
will
bee
their
God
,
and
my
seruaunt
Dauid
shall
be
their
Prince
.
In
which
words
not
onely
wée
that
are
Christians
,
but
the
latter
Iewes
also
themselues
doo
confesse
in
the
Thalmud
,
that
their
Messias
is
called
Dauid
,
for
that
he
was
to
descend
of
his
seed
.
Now
then
lette
vs
sée
whether
Iesus
Christ
our
Lord
did
come
of
the
séed
of
Dauid
,
as
was
foretolde
the
Messias
should
.
It
is
plaine
that
he
did
,
for
neuer
any
man
doubted
or
denyed
but
that
Iesus
was
directly
of
the
tribe
of
Iudah
,
and
descended
lineally
by
his
mother
of
the
onely
house
of
Dauid
(
as
was
foretolde
hée
shoulde
)
which
is
confirmed
most
clearely
by
the
two
genealogies
and
petigrees
set
downe
by
Saint
Mathew
and
saint
Luke
,
Luke
.
●
.
Math.
1.
of
the
blessed
virgins
whole
discent
from
Dauid
to
Ioseph
,
that
was
of
the
same
tribe
and
kinred
with
her
:
for
according
to
the
lawe
of
the
Iewes
,
they
vsed
to
marry
in
their
owne
tribe
.
And
therefore
the
Euangelistes
shewing
the
lyne
of
Ioseph
,
doe
thereby
also
declare
the
lynage
and
stocke
of
Marie
(
the
mother
of
Iesus
)
as
béeing
a
thing
then
sufficiently
knowne
vnto
all
,
though
they
speake
no
more
.
Secondly
,
it
is
confirmed
by
their
repayring
vnto
Bethleem
(
when
commaundement
was
giuen
by
Augustus
Caesar
,
Luk.
2.1.2.3.4.5
.
that
euerie
one
shoulde
repayre
to
the
head
Cittie
of
their
Tribe
and
familie
,
to
bée
taxed
or
sessed
for
their
tribute
)
for
by
their
going
thither
it
is
shewed
,
that
they
were
both
of
the
lynage
of
Dauid
,
in
as
much
as
Bethleem
was
the
proper
Cittie
onely
of
them
that
were
of
the
house
and
linage
of
Dauid
,
for
that
king
Dauid
was
borne
therein
.
Thirdly
,
it
may
appéere
by
this
,
for
that
the
Iews
who
sought
out
all
exceptions
they
could
agaynst
him
,
yet
neuer
excepted
this
,
nor
alleadged
agaynst
him
that
hee
was
not
of
the
house
of
Iuda
,
nor
of
the
house
of
Dauid
,
which
they
would
neuer
haue
omitted
if
they
might
haue
done
it
with
anie
colour
,
for
such
a
spéech
(
if
it
could
truly
haue
béen
spoken
)
would
easilie
haue
conuinced
our
Iesus
not
to
bée
the
true
Messias
.
But
it
appeared
they
neuer
doubted
of
this
.
Yea
I
adde
further
,
that
it
remaineth
registred
in
the
Iewes
Thalmud
it selfe
,
Thal.
tract
.
Sanh
.
cap.
Higmar
.
that
Iesus
of
Nazareth
crucified
was
of
the
bloud
royall
,
from
Zorohabel
of
the
house
of
Dauid
.
Wherewith
agréeth
that
saying
of
Paule
the
Apostle
,
where
hée
testifieth
thus
:
Iesus
Christ
was
borne
of
the
seede
of
Dauid
according
vnto
the
flesh
,
Rom.
1.3.4
though
hee
were
also
the
Sonne
of
God
in
power
,
according
to
the
spirite
of
sanctification
.
5
That
the
mother
of
Iesus
was
a
Virgin
,
is
plentifully
testified
by
the
Euangelists
,
&
that
so
the
Messias
mother
shuld
be
,
the
scripture
of
the
Iews
do
sufficiently
shew
.
For
in
Esay
.
7.14
.
it
is
tolde
as
a
strange
thing
to
king
Achas
(
and
so
it
is
in
déede
)
that
a
virgin
should
conceaue
and
bring
foorth
a
Son
(
and
they
should
call
his
name
Emmanuel
,
that
is
,
God
with
vs
.
)
Which
could
not
be
strange
,
if
the
Hebrew
word
in
that
place
did
signifie
onely
a
yoong
woman
(
as
some
later
Rabbins
doe
affirme
)
for
that
is
no
strange
or
new
thing
,
but
common
and
ordinarie
for
yong
women
to
conceaue
and
beare
children
:
wherfore
the
Septuagints
doe
rightly
translate
the
worde
Parthenos
,
which
properly
and
fully
signifieth
a
Virgin
,
and
so
did
also
the
Elder
Iewes
vnderstand
it
,
Rab.
Sim.
●
.
Bea.
Iohar
.
in
cap.
2.
Gen.
Rab.
Moses
Hadars
.
in
Psal.
14.
as
Rabbi
Simeon
well
noteth
.
And
Rabbi
Moses
Hadasan
(
of
singular
credit
among
the
Iewes
)
vpon
these
words
of
the
Psalme
,
Truth
shall
bud
foorth
of
the
earth
,
saith
,
that
it
is
not
said
,
Truth
shall
be
ingendred
of
the
earth
,
but
Truth
shall
bud
forth
,
to
signifie
thereby
that
the
Messias
(
who
is
meant
by
the
word
Truth
)
shall
not
bee
begotten
as
other
men
in
carnall
copulation
:
Rab.
Mos.
Had.
in
Ge.
25.
he
also
citeth
Rabb●
Berechias
to
bée
of
the
same
opinion
:
and
finally
Rabbi
Hacadosch
proueth
by
art
Cabalisticall
out
of
many
places
of
Scripture
,
Rab.
Hacad
ad
quaest.
3.
in
ba.
cap.
9
Rab.
Hacad
in
Esay
.
9.
not
onely
that
the
mother
of
the
Messias
shall
be
a
virgin
,
but
also
that
her
name
shall
be
Marie
.
Like
as
also
the
same
Rabbi
Hacadosch
proueth
by
the
same
art
out
of
many
textes
of
Scripture
,
that
the
Messias
name
at
his
comming
shall
be
Iesus
.
And
that
the
mother
of
the
Messias
should
be
a
virgin
may
further
appeare
in
the
prophecie
of
Ieremie
,
where
God
saith
:
I
will
worke
a
new
thing
vpon
earth
,
Ier.
31.22
.
A
woman
shall
enuiron
or
inclose
a
man
:
which
were
no
new
thing
,
but
vsuall
and
wanted
,
except
it
be
vnderstood
of
a
virgin
that
should
beare
a
child
.
6
Now
because
Ch●ist
Iesus
by
the
wonderfull
works
and
surpassing
myracles
which
hée
did
,
béeing
such
as
no
man
could
doo
(
if
hée
had
béene
but
a
bare
man
)
as
also
by
his
heauenly
doctrine
,
wordes
,
and
déedes
,
did
declare
himselfe
to
bée
the
Sonne
of
God
,
sent
from
the
bosome
of
his
Father
,
let
vs
also
sée
as
we
haue
found
the
Messias
to
be
man
,
so
search
whether
he
ought
not
to
bee
God
also
.
The
sacred
scripture
of
the
Iewes
giue
answer●
,
that
hée
ought
to
bée
God
also
,
and
so
to
bee
both
God
and
man
.
Which
thing
is
signified
by
the
Prophet
Esay
,
when
he
saith
:
They
shall
call
his
name
Emmanuel
,
Esay
.
7.14
.
which
is
by
interpretation
,
God
with
vs
.
Againe
the
same
Esay
testifieth
,
that
the●
shal
call
his
name
wonderful
counsellor
,
Esay
.
9.6
.
the
mightie
God
,
the
euerlasting
Father
,
the
Prince
of
peace
.
Esay
.
4.2
.
Againe
by
Esay
hee
is
called
The
issue
of
the
Lord
,
and
also
the
fruite
of
the
earth
,
to
signifie
him
to
bee
both
the
Sonne
of
God
and
the
Sonne
of
man
.
And
Ieremie
the
Prophet
doth
testifie
of
him
,
Iere.
23.6
.
&
33.16
.
that
hée
shall
bée
called
The
righteous
God
,
or
God
our
righteousnes
.
And
God
himselfe
saith
of
him
,
Psal.
2.7
.
Thou
art
my
Sonne
,
this
day
haue
I
begotten
thee
.
And
Dauid
proueth
him
plainely
to
be
the
Son
of
God
,
for
though
hée
knewe
hée
should
come
of
his
s●ede
as
touching
the
flesh
,
yet
doth
hee
also
call
him
his
Lord
,
Psal.
110.1
.
saying
thus
:
The
Lord
said
vnto
my
Lord
,
sit
thou
at
my
right
hande
vntill
I
make
thine
enemies
thy
foote-stoole
.
Sith
Dauid
calleth
him
his
Lord
,
it
is
manifest
that
hee
taketh
him
not
onely
to
bée
man
,
but
God
also
,
euen
the
Sonne
of
God
,
the
second
person
in
the
Trinitie
.
This
matter
is
testified
almost
euerie
where
in
the
scripture
of
the
Iewes
,
and
therefore
I
néed
not
further
to
amplifie
.
7.
Yet
because
the
Iewes
doo
looke
for
the
Messias
to
be
a
terrestriall
king
which
should
raigne
in
Iewrie
,
and
subdue
all
their
enemies
with
his
terrestriall
power
and
force
,
wherein
how
grossely
they
erre
,
as
the
premisse●
doo
partly
shew
so
is
it
not
impertinent
héere
to
speake
some
what
to
conuince
their
so
grosse
an
opinion
.
For
first
the
time
is
past
long
ago
wherin
the
Messias
should
come
,
and
yet
no
such
terrestriall
King
as
they
dreame
of
,
hath
béene
raigning
in
Iewrie
:
and
therefore
very
experience
and
knowledge
of
the
times
might
teach
them
to
abandon
so
foolish
a
conceit
.
Daniel
calleth
him
the
Eternal
king
:
Dan.
2.44
.
Mich.
4.5
.
Micheas
saith
he
shall
raigne
for
euer
:
which
cannot
bée
supposed
of
an
earthly
kingdome
.
Againe
,
Aske
of
me
(
saith
God
to
his
sonne
)
the
Messias
,
Psal.
2.
and
I
will
giue
vnto
thee
the
heathen
for
thine
inheritance
,
and
the
vttermost
parts
of
the
world
for
thy
possession
.
Which
word●
do
shew
,
that
the
Messias
should
bée
an
vniuersall
king
,
to
rule
not
onely
euer
the
Iewes
,
but
ouer
the
Gentiles
also
,
Psal.
71.
●
euen
ouer
all
the
world
.
Againe
it
is
said
,
that
he
shal
endure
with
the
Sunne
,
and
before
the
Moone
from
generation
to
generation
,
he
shall
raigne
from
Sea
to
Sea
vnto
the
end
of
the
world
:
All
kings
shall
adore
him
,
&
all
nations
shal
serue
him
,
all
tribes
of
the
earth
shal
be
blessed
in
him
,
and
all
nations
shal
magnifie
him
.
Gen.
18.
And
it
was
tolde
Abraham
,
that
in
his
séede
(
that
is
in
the
Messias
which
should
come
of
his
séede
)
all
nations
of
the
earth
should
be
blessed
.
How
then
should
hee
ouerthrowe
any
nations
for
the
Iewes
sake
(
as
they
dreame
)
when
all
nations
were
to
receiue
their
blessing
from
him
.
In
the
prophecie
of
Es●y
,
the
commission
of
God
his
father
vnto
him
is
thus
set
down
.
Esay
.
49.6
.
It
is
too
little
that
thou
be
vnto
me
a
seruant
to
raise
vp
the
tribes
of
Iacob
,
and
to
conuert
vnto
mee
the
dregs
of
Israel
,
beho●d
I
haue
appeared
vnto
thee
also
to
be
a
light
vnto
the
Gentiles
,
that
thou
be
my
saluation
vnto
the
vttermost
parts
of
the
earth
.
Euerie
where
almost
it
is
testified
,
that
the
Gentiles
should
haue
euery
way
as
much
interest
in
the
Messias
as
the
Iewes
,
and
should
bee
as
beneficial●
vnto
them
.
The
Messias
therefore
,
though
hee
be
tearmed
a
king
,
and
is
so
indéed
,
yet
is
to
be
supposed
a
spirituall
and
eternall
king
(
as
the
Prophets
declare
him
)
for
it
is
too
childish
and
fond
to
imagine
him
to
bée
an
earthly
king
,
which
should
raigne
only
in
Iudea
,
and
be
a
great
&
mightie
terrestriall
conqueror
.
Doth
not
Zachary
(
as
touching
his
state
in
this
world
)
shewe
,
Zachar.
9.
that
he
should
come
poorely
riding
vpon
an
Asse
?
doth
not
Esay
say
,
Esay
.
53.
that
in
this
world
hee
should
bee
a
man
despised
,
Dan.
9.
abiect
,
and
of
no
reputation
?
doth
not
Daniel
expresly
say
,
that
he
should
come
to
be
slain
,
that
with
his
sa●rifice
he
might
take
away
sinne
,
and
cease
al
other
sacrifices
?
Zachar.
12.
doth
not
Zachary
say
,
that
they
shuld
look
vpon
him
after
they
had
pierced
or
cru●ified
him
?
And
doth
not
the
Prophet
Esay
say
of
him
,
that
hee
gaue
his
soule
an
offering
for
sin
,
Esay
.
53.
and
that
hee
should
be
lead
as
a
shéepe
to
the
slaughter
,
and
as
a
lamb●
dumb
before
his
shearer
,
so
opened
not
he
his
mouth
?
Where
then
is
his
pompe
,
when
he
was
to
be
poore
?
Where
was
his
earthly
honor
,
when
hee
was
to
bee
abiect
and
of
no
reputation
?
Where
was
his
worldly
conquest
,
when
he
was
himself
to
be
slain
:
Where
should
his
fles●ly
resistance
●ee
,
when
hee
was
not
so
much
as
to
offer
it
,
yea
when
his
enemies
were
to
lead
●im
to
death
as
the
shéepe
to
the
slaughter
,
and
as
a
lambe
dumbe
before
his
shearer
,
not
opening
his
m●ut●
to
saue
himselfe
?
yea
,
how
should
the
Iewes
thinke
(
if
they
would
throughly
consider
)
that
the
Messias
should
be
such
a
one
as
they
dream
of
,
when
they
were
the
men
that
should
pursue
him
to
death
,
and
whome
they
should
looke
vppon
when
they
had
pierced
him
.
These
things
which
haue
béene
spoken
(
though
in
very
briefe
and
plaine
sort
)
are
I
trust
sufficient
to
conuince
the
Iewes
,
that
our
Lord
and
Sauiour
Iesus
Christ
is
that
séede
of
the
woman
which
shoulde
breake
the
Serpents
head
,
which
deceiued
Adam
and
Eue
our
first
parents
,
and
hee
in
whom
all
the
Nations
of
the
earth
should
be
blessed
,
and
is
in
all
points
the
verie
,
true
,
certainè
,
and
vndoubted
Messias
,
which
was
fore-promised
and
fore-told
by
their
prophets
:
for
all
thinges
which
were
fore-tolde
of
the
Messias
,
doo
fitly
,
fully
,
and
onely
agrée
to
him
,
and
to
no
other
.
And
therefore
I
conclude
against
them
,
that
the
Christian
Religion
(
which
wee
professe
,
&
which
we
hold
deriued
to
vs
from
that
Christ
the
true
Messias
,
the
author
thereof
)
is
the
onely
true
Religion
which
is
acceptable
to
God
.
CHAP.
III.
Wherein
is
shewed
that
the
Christian
Religion
is
the
only
true
Religion
,
against
the
Gentiles
and
all
Infidels
of
the
world
.
THat
there
is
a
God
the
heathen
haue
euermore
confessed
,
and
that
there
is
but
one
God
(
as
the
Christian
religion
holdeth
)
all
the
learned
sort
of
the
heathen
philosophers
haue
acknowledged
:
for
howsoeuer
they
dissembled
at
some
times
,
&
applied
themselues
outwardly
to
the
errour
of
the
vulgar
sort
in
naming
of
gods
,
yet
surely
they
neuer
spake
of
mo
than
of
one
God
.
Which
thing
may
appeare
by
Plato
in
an
Epistle
which
hée
writeth
vnto
Dionisius
king
of
Sicilie
,
Plato
epist
13.
ad
Dyonis
.
Plotin
.
Enneae
.
1.
lib.
8
1.2
.
&
En.
6.
lib.
4.
cap
12.3.4
.
Porph.
lib.
2.
de
Abst.
&
lib.
de
occa
.
cap.
2.
Procl
.
in
Theolog.
Platon
.
&
lib.
de
Anima
&
daem
1.31.42.55
.
wherein
hee
giueth
him
a
signe
when
hee
spake
in
ieast
,
and
when
in
earnest
.
Hinc
disces
tu
scribam
ego
seriò
,
nec
ne
cum
seriò
ordior●
pistolam
ab
vno
Deo
:
cum
secus
,
a
pluribus
:
hereby
(
〈◊〉
he
)
shall
you
know
whether
I
write
in
earnest
or
not
,
for
when
I
write
in
earnest
,
I
begin
my
letter
with
one
God
:
and
when
I
write
not
in
earnest
,
I
doo
beginne
my
letter
in
the
name
of
manie
Gods
.
And
three
of
the
most
learned
that
euer
professed
the
Platonicke
Sect
,
Plotinus
,
Porphyrius
,
&
Proclus
,
doo
all
testifie
and
proue
in
diuers
partes
of
their
workes
(
béeing
themselues
but
Heathens
)
that
both
themselues
,
and
their
Maister
Plato
,
neuer
beleeued
indéede
but
one
God
.
Aristotle
that
insued
Plato
,
Arist.
lib.
de
mundo
.
and
began
the
sect
of
the
Per●pateticks
,
though
he
were
a
man
so
much
giuen
to
the
search
of
nature
,
as
that
sometime
hée
seemed
to
forget
God
the
author
of
nature
,
yet
in
his
old
age
,
when
hee
wrote
the
booke
of
the
world
,
hee
resolueth
the
matter
more
clearely
,
acknowledging
also
one
God
,
and
saith
moreouer
in
the
same
place
,
that
the
multitude
of
Gods
was
inuented
to
expresse
the
power
of
this
one
God
by
the
multitude
of
his
ministers
,
whereby
dooth
appeare
,
that
belike
the
foolisher
sort
of
heathens
did
imagine
of
God
as
of
earthlie
Princes
,
for
they
sawe
that
euery
earthly
Prince
had
a
great
manie
men
ministers
,
otherwise
called
seruantes
,
and
attendantes
vppon
him
,
thereby
to
declare
and
shewe
his
power
,
his
magnificence
,
and
high
honor
,
and
therefore
they
thought
likewise
that
the
great
&
high
God
could
not
be
sufficiently
conceiued
of
,
except
it
were
supposed
that
hée
had
a
greate
number
of
inferiour
gods
waiting
and
attending
vpon
him
,
in
like
sort
to
shew
his
greatnes
and
magnificence
.
This
opinion
of
their
Master
concerning
One
God
,
Theophrastus
and
Aphrodiseus
,
Theoph.
in
Metaph.
Alex.
Aphro
.
lib.
de
prouid
.
two
principal
Peripateticks
doo
confirme
at
large
.
Zeno
the
chiefe
and
father
of
all
the
Stoicks
was
wont
to
say
(
as
Aristotle
himselfe
reporteth
)
that
either
one
God
,
or
no
God
.
Which
opinion
of
One
God
,
is
auerred
euery
where
by
Plutarch
and
Seneca
,
two
most
excellent
writers
,
and
great
admirers
of
the
Stoicke
seueritie
:
And
before
them
by
Epictetus
,
a
man
of
singuler
account
in
that
sect
,
whose
wordes
were
estéemed
Oracles
,
Dicondum
ante
omnia
vnum
esse
Deum
,
omnia
negere
,
omnibus
prouidere
,
Before
all
thinges
(
sayth
hee
)
wee
must
affirme
that
there
is
one
God
,
and
that
this
God
gouerneth
all
,
and
hath
prouidence
ouer
all
.
As
for
the
Academickes
although
their
vsage
was
to
doubt
and
dispute
euery
thing
as
Cicero
séemeth
to
doo
in
his
discoerse
concerning
the
gods
,
Cicero
.
lib.
de
natura
De.
Apuleius
.
Aleg
.
&
Laert.
in
vita
Socra
.
yet
at
last
he
concludeth
in
this
point
with
the
Stoicks
,
who
beléeued
One
God
.
And
as
for
Socrates
who
was
the
father
and
founder
of
the
Academicke
Sect
(
and
who
was
iudged
by
the
Oracle
of
Apollo
to
bée
the
wisest
man
in
all
Gréece
)
the
worlde
doth
know
that
hée
was
put
to
death
for
●easting
at
the
multitude
of
gods
among
the
Gentiles
.
All
these
foure
Se●●s
of
Philosophers
then
(
who
in
their
time
ba●e
the
credit
of
learning
)
made
(
as
we
sée
)
profession
of
one
God
,
Vide
apud
Plutarch
.
De
placit
Philos.
Trismeg
.
paeman
.
in●
Ascl.
&
●
when
they
came
to
speake
as
they
thought
.
And
yet
if
wée
will
ascend
vp
higher
to
the
daies
before
these
sects
began
,
that
is
,
to
Pythagoras
,
and
Archytas
,
Tarentinus
,
and
before
them
againe
to
Mercurius
,
Trismegistus
that
was
the
first
Parent
of
Philosophy
to
the
Aegyptians
wée
shall
finde
them
so
plaine
and
resolute
herein
,
as
none
can
bée
more
.
It
is
true
that
the
Heathen
did
honour
such
men
as
were
famous
either
for
their
valiant
actes
,
their
singuler
inuention
in
matters
,
their
good
turnes
to
others
,
or
their
owne
rare
gifts
and
quallities
aboue
others
)
with
their
titled
gods
,
but
yet
they
beléeued
not
that
those
men
were
gods
:
yea
,
they
knewe
them
to
bée
no
other
than
mortall
men
,
which
thing
Trismegistus
sheweth
,
when
hée
sayth
,
Trisme
.
in
paeman
.
ca.
2.3.4.5
.
&c
in
Asclep
.
ca.
2.6
.
&c.
Deos
non
natura
ratione
,
sed
honor
is
causa
nominamus
:
Wee
name
them
Gods
not
in
respect
of
their
natures
,
but
for
honours
sake
.
That
is
,
wée
call
them
gods
not
for
that
we
thinke
them
to
be
so
,
but
because
vnder
that
title
,
we
would
honour
some
famous
acts
,
or
rare
parts
and
quallities
which
were
in
them
.
Cicero
his
opinion
concerning
the
gods
of
the
Painyms
.
Cicero
likewise
testifieth
the
same
in
these
words
:
The
life
of
man
(
sayth
hée
)
and
common
custome
haue
now
receaued
to
lift
vp
to
heauen
by
fame
and
good
will
,
such
men
as
for
their
good
turnes
are
accounted
excellent
.
And
hereof
it
commeth
that
Hercules
,
Perseus
his
opinion
.
Herod
li.
1
Castor
,
and
Pollux
,
Aesculapius
,
and
Liber
,
(
which
were
but
men
)
are
not
reckoned
for
gods
.
Persons
likewise
Zenoes
scholler
testifieth
the
same
:
And
therefore
did
the
Gretians
truly
thinke
,
who
(
as
Herodotis
reporteth
)
thought
that
their
gods
(
whom
they
so
called
)
were
no
other
at
first
than
mortall
men
,
and
so
is
the
common
opinion
of
all
.
And
when
men
and
women
that
were
famous
,
excellent
,
and
surpassing
others
dyed
,
because
the
memory
of
them
should
not
dye
with
them
,
but
remaine
as
presidents
to
follow
,
or
as
persons
to
be
admired
at
,
those
that
were
liuing
coulde
not
bée
content
to
honour
them
with
the
title
of
gods
and
goddesses
,
The
beginning
of
Idolatry
.
but
also
woulde
néeds
haue
their
pictures
or
Images
drawen
,
and
s●t
vp
some
where
for
posterity
●
behold
:
Her
of
it
ame
that
they
after
a
while
began
(
as
mans
naturall
corrupt
inclination
is
too
prone
that
way
)
to
giue
honour
and
to
doo
reuerence
vnto
them●
and
not
so
contented
,
they
procéeded
further
and
builded
Altars
and
Temples
vnto
them
,
and
at
length
consecrated
Priestes
and
appointed
certaine
rites
,
ceremonies
,
and
sacrifices
to
be
done
there
:
The
Diuell
hereupon
taking
occasion
and
fit
oportunity
(
purposing
alwaies
to
seduce
the
world
,
and
to
hold
them
in
error
so
far
forth
as
he
might
)
entred
at
last
into
those
Altars
(
which
were
dedicated
to
those
men
)
and
vnder
the
names
of
those
men
,
made
a
way
to
haue
himselfe
worshipped
,
(
in
st●ede
of
the
true
God
.
)
For
true
it
is
which
the
sacred
Psalme
witnesseth
,
That
the
Gentiles
sacrificed
their
Sonnes
and
their
Daughters
vnto
Diuels
:
And
which
Paul
saith
,
Psal.
105.
1.
Cor.
10
,
20.
that
whatsoeuer
the
Gentiles
offer
,
they
offer
vnto
Diuels
,
and
not
to
God
.
For
the
diuels
being
entred
into
those
altars
receiued
their
sacrifices
offred
to
them
,
being
glad
they
had
them
in
such
a
predicament
,
and
because
their
delusion
shoulde
bée
the
stronger
,
vnder
the
names
〈◊〉
those
men
they
would
yéeld
forth
〈◊〉
is
to
such
as
came
to
demaund
any
questions
of
them
,
and
those
their
answers
were
written
by
their
Priestes
,
and
called
Oracles
,
and
with
such
fights
those
diuellish
spirits
bewitched
the
world
and
deceiues
them
:
Of
which
their
Oracles
,
more
shall
bee
spoken
hereafter
:
But
here
first
I
make
this
Argument
against
them
.
They
which
(
howsoeuer
ignorantly
)
worshippe
Diuels
,
are
far
from
the
true
Religion
:
this
is
plaine
.
But
the
Gentiles
worshipped
Diuels
:
Ergo
,
&c.
That
the
Gentiles
worshipped
Diuels
(
not
God
)
may
appeare
,
first
by
this
reason
,
for
that
those
their
Gods
allowed
(
yea
required
)
not
beasts
but
men
to
to
be
sacrificed
vnto
them
,
delighting
themselues
in
such
infinite
murders
and
manslaughters
,
as
were
most
cruell
and
vnnaturall
,
signifiyng
themselues
to
bee
thereby
appeased
,
wherin
God
is
most
displeased
.
Polid.
de
Inuen
.
li.
5.
cap.
8.
For
(
as
Polydore
Virgill
hath
collected
)
the
people
of
Rhodes
sacrificed
a
man
to
Saturne
:
In
the
Iland
Salamis
,
a
man
was
acci●●ced
to
Agrauala
:
To
Diomedes
in
the
Temple
of
Pallas
,
a
man
was
offred
,
who
being
thrise
led
about
the
Altar
by
yong
men
,
was
at
last
by
the
Priest
runne
through
with
a
speare
and
put
into
the
fire
and
burnt
:
Among
the
people
of
Cyprus
,
Teucrus
sacrificed
humane
sacrifice
vnto
Iupiter
,
and
left
the
same
to
posteritie
to
follow
:
To
Diana
likewise
humane
sacrifices
were
offred
:
The
like
was
done
to
Hesus
and
Teutate●t
Amongst
the
Aegyptians
three
men
a
day
which
were
sought
out
(
if
they
were
cleane
)
were
sacrificed
to
Iuno
:
:
Amongst
the
Lacedemonians
they
were
wont
to
sacrifice
a
man
to
Mars
:
The
Phenicians
in
the
calamitous
times
of
warre
and
pestilence
,
were
wont
to
sacrifice
vnto
Saturne
their
déerest
friends
:
The
people
called
Curetae
sacrificed
children
vnto
Saturne
:
At
Laodicia
a
virgin
was
sacrificed
to
Pallas
:
And
amongst
the
Arabians
,
euery
yeare
a
child
was
sacrificed
and
buried
vnder
the
Altar
▪
Also
the
Thracians
,
Scythians
,
the
Carthaginian●
,
and
almost
all
the
Grecians
(
especially
when
they
were
to
goe
to
warre
)
sacrificed
a
man
:
All
barbarous
Nations
haue
doné
the
like
:
yea
,
the
Frenchmen
and
Germanes
:
yea
,
the
Romanes
themselues
did
the
like
sacrifice
,
as
namely
to
Saturne
in
Italy
a
man
was
Sacrifice●
at
the
Altar
:
and
not
onely
so
,
but
he
was
also
to
bée
cast
downe
from
a
bridge
into
the
riuer
Tyher
:
Dionyl
.
Halicar.
1.
Antiqui
.
Dionysius
Halicarnesseus
writeth
,
that
Iupiter
and
Apollo
were
〈◊〉
angry
,
for
that
the
tenth
part
of
men
were
not
sacrificed
vnto
them
,
and
therefore
sought
they
reuenge
vpon
Italy
:
Diodorus
reporteth
,
that
the
Carthaginians
when
they
were
ouercome
of
Agathocles
king
of
the
Sicilians
thought
their
Gods
to
bée
angry
with
them
,
and
therefore
to
appease
them
,
sacrificed
vnto
them
two
hundred
of
the
Noble
mens
sonnes
at
a
time
.
Omonstrous
cruelty
!
Who
then
can
possibly
be
perswaded
otherwise
,
but
that
these
gods
of
the
Gentiles
(
which
they
thus
worshipped
and
sacrificed
vnto
)
were
méere
Diuels
,
considering
that
such
monstrous
vnkinde
and
vnnaturall
slaughters
at
men
(
which
must
néedes
offende
God
the
more
)
were
the
appeasements
of
their
anger
and
wrath
?
Againe
these
gods
of
the
Gentiles
were
not
only
well
pleased
with
the
sacrifices
of
the
blood
of
men
,
but
also
well
liked
and
allowed
of
fornications
,
adulteries
,
and
all
vncleannes
:
For
at
Alexandria
the
Image
of
Saturne
was
most
deuoutly
worshipped
,
whose
Priest
Tyna●●us
by
name
,
Ruffin
.
li.
●
Eccles.
hist.
brought
certaine
Matrons
of
the
Citie
,
which
he
had
selected
out
vnto
that
image
,
or
idoll
,
as
being
sent
for
by
their
god
,
and
there
when
the
lights
were
put
out
had
to
doo
with
them
in
the
name
of
that
their
god
.
Also
among
the
Nasamones
it
was
the
custome
that
the
Bride
the
first
night
after
her
marriage
should
lie
with
all
the
guests
,
Polid.
de
Inuent
.
lib.
5.
cap.
8.
in
honour
●f
the
●oddesse
Venus
.
I
therefore
conclude
,
that
those
gods
of
the
Gentiles
which
delighted
in
the
slaughters
of
men
,
and
likewise
in
their
filthines
and
vncleannes
,
must
néeds
be
diuels
:
for
the
kind
and
righteous
God
ran
abide
none
of
these
things
(
as
any
mans
owne
reason
,
sense
,
and
vnderstanding
may
teach
him
.
)
2
An
other
●●●ument
to
prooue
that
the
gods
of
the
gentiles
were
diuels
,
is
this
:
because
the
oracles
which
they
gaue
foorth
in
matters
méerely
contingent
,
were
either
false
,
or
els
so
ambiguous
and
vncertaine
,
Porphyr
.
lib.
de
respons.
&
oracul
.
as
that
they
were
deceitfull
,
and
thereforé
could
not
come
from
God
,
but
from
the
diuell
.
This
falshood
and
deceitfulnes
of
their
Oracles
Porphyry
himselfe
,
the
great
patron
of
Paganisms
testifieth
in
a
speciall
booke
of
the
answers
of
the
gods
,
wherein
he
professeth
,
that
he
hath
gathered
truely
without
addition
or
detraction
,
the
Oracles
that
were
most
famous
before
his
time
,
with
the
false
and
vncertaine
euent
thereof
:
in
consideration
of
which
euent
,
he
setteth
downe
his
owne
iudgement
of
their
power
in
predictions
after
this
manner
.
The
gods
doe
foretell
some
naturall
things
to
come
,
for
that
they
obserue
the
order
of
their
naturall
causes
:
But
in
things
which
are
contingent
,
or
doe
depend
vppon
mans
will
,
they
haue
but
coniectures
,
onely
in
that
by
their
subtiltie
and
celeritie
they
preuent
vs
:
But
yet
they
oftentimes
lie
,
and
deceaue
vs
in
both
kindes
,
for
that
as
naturall
thinges
are
variable
,
so
mans
will
is
much
more
mutable
.
Thus
far
Porphyry
,
of
the
prophecies
of
his
gods
:
whereunto
agréeth
another
Heathen
among
the
Grecians
named
Oenomaus
,
Oenomaus
de
falsitatis
oraculorum
&
de
artificibus
maleficiis
.
who
for
that
he
had
béene
much
delighted
with
Oracles
,
and
more
deceaued
,
wrote
also
a
speciall
booke
in
the
ende
of
their
falshood
and
lies
,
and
yet
sheweth
that
in
many
thinges
wherein
they
deceiued
,
it
was
not
easie
to
conuince
them
of
open
falshood
,
for
that
(
cunningly
)
they
would
in●olue
their
answers
(
of
purpose
)
with
such
obscurities
,
Acquinotations
,
Amphibologies
,
and
doubtfulnes
,
as
that
alwaies
they
would
leaue
themselues
a
corner
wherein
to
saue
their
credits
.
As
for
example
,
when
Craesus
that
famous
and
rich
king
of
Lydia
,
consulted
with
the
Oracle
of
Apollo
,
whether
he
should
make
warre
against
the
Persians
,
and
thereby
obtaine
their
Empire
,
the
Oracle
gaue
aunswere
thus
:
If
Craesus
without
feare
shall
passe
ouer
Halys
,
(
which
was
a
riuer
that
lay
betwéene
him
and
Persia
)
hee
shall
bring
to
confusion
a
great
rich
kingdome
.
Upon
which
wordes
Craesus
passed
ouer
his
Armie
in
hope
to
get
Persia
,
but
he
lost
Lydia
his
owne
Kingdome
,
and
so
was
deceaued
by
that
vncertaine
Oracle
.
Like
answer
gaue
the
Oracle
of
Apollo
to
Pyrrus
king
of
Epirus
,
demaunding
whether
he
shoulde
prosper
in
the
warre
against
the
Romanes
,
for
it
was
deliuered
in
these
words
.
Aio
te
Aeacid●
Romanos
vincere
posse
:
I
say
that
the
Sonne
of
Aeacus
,
the
Romanes
may
ouercome
.
Uppon
which
Oracle
,
Pyrrus
the
sonne
of
Aeacus
thinking
to
be
the
Conqueror
,
was
himselfe
vanquisht
by
the
Romanes
.
A
number
more
such
Oracles
there
were
wherewith
the
world
was
deceiued
,
that
trusted
them
,
but
I
néede
not
recite
them
,
for
(
as
it
appeareth
)
the
Oracles
and
answers
which
their
wicked
spirits
gaue
forth
in
matters
future
and
méerely
contingent
,
were
such
as
might
be
taken
and
construed
two
waies
,
and
therefore
their
worshippers
(
if
they
had
béene
wise
to
haue
noted
their
cunning
and
deceitfull
answers
,
con-containing
no
certainety
at
all
)
they
had
béene
as
good
neuér
to
come
at
them
to
inquire
of
any
matter
future
,
for
they
had
such
ambiguous
answers
,
as
whereby
they
might
remaine
as
doubtfully
,
and
as
vnresolued
as
they
were
at
first
,
and
so
depart
home
as
wise
as
they
came
,
or
rather
more
fooles
than
when
they
went
.
But
what
might
be
the
reason
why
these
diuels
or
diuellish
spirites
,
gaue
no
cert●●●er
aunsweres
to
their
worshippers
in
these
matters
future
whereof
they
were
demanded
?
The
reason
is
manifest
,
for
no
doubt
they
would
if
they
could
,
that
so
their
credit
might
haue
beene
the
more
:
But
it
was
a
thing
not
in
their
power
,
but
onely
reserued
vnto
God
to
knowe
and
foretell
certainely
the
thinges
that
are
to
come
,
for
here
in
God
prouoketh
all
the
gods
of
the
gentiles
to
make
triall
and
experience
of
their
power
in
these
words
:
Declare
vnto
vs
(
saith
hée
)
what
shall
ensue
hereafter
,
Esay
.
41
,
23
and
thereby
wee
shall
know
that
yee
are
Gods
indeede
.
Which
sheweth
that
the
certaine
foretelling
of
things
future
,
doth
manifest
a
diuine
power
,
whereof
these
diuellish
spirits
are
not
pertakers
,
for
had
these
wicked
spirits
such
a
power
in
them
,
as
certainely
to
know
and
foretell
such
thinges
as
were
to
come
,
out
of
all
doubt
they
would
then
haue
giuen
such
certaine
,
plaine
,
and
vndoubted
Oracles
and
answers
in
this
behalfe
,
as
would
haue
purchased
them
euerlasting
credit
in
all
the
world
:
but
now
the
falshood
and
vncertainty
and
deceitfulnes
of
them
,
haue
got
them
iustly
perpetuall
discredit
in
all
the
world
,
and
manifested
them
to
be
no
better
than
lying
spirits
,
whose
worshippers
were
miserably
deluded
by
them
(
as
euen
the
Heathen
themselues
haue
testified
.
Hauing
thus
briefly
,
yet
I
trust
sufficiently
,
disprooued
the
religion
of
the
gentiles
,
as
being
a
cruell
,
wicked
,
false
,
lying
,
and
deceitfull
religion
hauing
in
it
no
certaintie
at
all
,
whereupon
men
might
relye
or
assure
themselues
,
it
remaineth
now
that
I
shewe
and
proue
against
them
the
truth
of
the
Christian
religion
,
which
we
profasse
.
Where
in
the
first
Argument
,
to
shewe
the
powerfull
and
vndoubted
trueth
thereof
shall
bée
this
:
namely
,
the
confession
of
the
gods
of
the
Gentiles
,
that
is
,
of
Diuels
and
hellish
spirits
themselues
,
who
haue
giuen
testimonie
thereof
,
euen
to
their
owne
worshippers
,
especially
when
the
time
of
Christ
his
appearing
in
the
worlde
(
who
should
bée
the
light
of
the
Gentiles
)
drew
néere
an●
approched
:
for
the
manifestation
whereof
,
two
Oracles
of
Apollo
may
su●●ice
,
the
one
whereof
was
to
a
Priest
of
his
owne
that
demaunded
him
of
true
Religion
,
and
of
God
:
to
whome
hee
aunswered
thus
in
Gréeke
.
O
thou
vnhappy
Priest
,
Suidus
in
Thulis
,
&
Porphyr
.
&
Plut.
de
oraculis
.
why
dost
thou
aske
mee
of
God
,
that
is
the
Father
of
all
thinges
,
and
of
this
most
renowned
kings
deare
and
onely
Sonne
,
and
of
the
spirit
that
conteyneth
all
,
&c.
Alas
that
spirit
will
enforce
mee
shortly
to
leaue
this
habitation
and
place
of
Oracles
.
The
other
Oracle
was
to
Augustus
Caesar
,
euen
about
the
very
time
that
Christ
was
readie
to
appeare
in
the
flesh
:
for
the
said
Emperour
now
drawing
to
age
,
would
néedes
go
to
Delph●s
,
and
there
learne
of
Apollo
who
shuld
raigne
after
him
,
and
what
should
become
of
things
when
he
was
dead
?
Apollo
for
a
great
〈◊〉
would
make
no
aunswere
,
notwithstanding
Augustus
had
béene
very
liberall
in
making
the
great
sacrifice
called
Hecatombe
:
but
in
the
end
,
when
the
Emperour
began
to
iterate
his
sacrifice
,
and
to
bée
instant
for
an
aunswere
,
Apollo
(
as
it
were
enforced
to
speake
)
vttered
these
strange
wordes
vnto
him
:
Suida●
in
vita
Augusti
.
An
Hebrew
childe
that
ruleth
ouer
the
blessed
gods
,
commaundeth
mee
to
leeue
this
habitation
,
and
out
of
hand
to
get
mee
to
hell
.
Niceph.
li.
●
.
hist.
c.
17.
But
yet
doe
thou
departe
in
silence
from
our
Altars
.
Thus
it
appeareth
,
that
this
Hebrew
childe
(
which
is
our
Christ
Iesus
)
hath
power
ouer
the
gods
of
the
Gentiles
,
to
command
them
vnto
hell
from
whence
they
came
,
to
inioyne
them
silence
,
and
to
remoue
them
from
their
habitations
.
And
therfore
the
religion
of
this
powerful
Iesus
(
whereof
he
is
the
author
)
must
needes
,
euen
by
the
acknowledgement
of
the
Diuels
themselues
(
whom
he
doth
command
)
be
the
true
religion
.
3
Another
Argument
of
the
diuinitie
and
trueth
therof
is
this
:
namely
,
that
it
hath
remoued
by
the
puissant
force
thereof
,
all
the
gods
of
the
Gentiles
in
despite
of
them
,
ceased
their
oracles
,
and
driuen
them
cleane
out
of
the
earth
,
so
that
now
they
are
no
where
to
be
found
.
Ioph-2
.
And
so
it
was
fore-told
by
the
Prophets
,
that
Christ
(
when
he
came
)
Attennuabit
omnes
deos
terrae
,
shall
weare
out
all
the
gods
of
the
earth
.
The
trueth
whereof
all
the
world
doth
now
sée
clearely
to
be
certaine
and
vndoubted
by
the
euent
.
The
Oracles
and
aunsweres
of
of
these
gods
,
Cicero
lib.
de
diuin.
2.
euen
in
Ciceroes
time
(
as
Cicero
himselfe
witnesseth
,
who
syued
somewhat
before
the
comming
of
Christ
)
began
to
cease
:
and
at
last
by
little
and
little
they
ceased
altogether
,
Polid.
lib.
5.
cap.
8.
and
were
vtterly
extinct
.
It
is
reported
that
in
Egypt
(
when
Christ
was
there
with
Ioseph
and
his
mother
Marie
)
all
the
Adals
of
that
foolish
and
superstitious
Nation
fell
downe
of
theyr
owne
accord
.
Afterwardes
,
in
the
time
of
the
Emperour
Adrian
,
all
sacrifices
vnto
those
gods
ceased
,
as
also
the
Oracle
of
Apollo
,
and
all
other
Oracles
became
d●nube
.
luuenad
.
Wherefore
Iunenal
sayth
,
Cessant
oracula
Delphis
,
that
is
,
The
oracles
cease
at
Delphos
.
And
another
Poet
sayth
:
Lucan
.
Excessere
omnes
a
ditis
arisque
relictis
,
Dij
quibus
imperium
hoc
steterat
,
&c.
that
is
,
All
the
gods
whereby
this
Empire
stoode
,
haue
departed
from
their
Temples
,
and
left
their
Altars
and
place
of
their
habitation
.
Plutarch
affirmeth
the
like
,
Plutarch
de
defectus
oraculorum
,
and
is
much
busied
to
search
out
the
cause
&
reason
of
the
ceasing
of
their
Oracles
,
who
being
a
heathen
was
much
troubled
heerewith
,
gessing
at
the
matter
,
and
vainly
deuising
fond
conceits
in
his
brain
not
able
indéede
to
pierce
into
the
very
cause
thereof
.
But
Porphiry
(
euen
that
great
patron
of
Paganisme
,
and
enemie
of
Christian
Religion
)
can
teach
him
or
any
other
the
true
cause
thereof
,
shewing
them
that
since
the
comming
of
Iesus
their
gods
are
dumbe
,
&
can
doo
them
no
good
,
but
are
all
gone
and
departed
from
them
.
His
words
bee
these
,
Nune
vero
mirantur
(
inquis
)
fi
tam
multos
annos
ciuit
as
peste
vexetur
,
Porphyr
.
●
aduers.
rel.
Christ
.
cum
&
Aesculopius
&
alii
dii
longe
absint
ab
ea
:
postea
enim
quam
IESVS
colitur
,
nihil
vtilitatis
adiìs
consesequì
possumus
.
Now
(
saith
he
)
they
maruell
why
this
citie
is
so
many
yeares
vexed
with
pestilence
,
when
as
(
indeed
)
Aesculapius
and
other
gods
bee
far
gone
and
departed
from
it
:
for
since
the
time
that
Iesus
is
worshipped
,
all
our
gods
haue
beene
vnprofitable
to
vs
.
Considering
then
that
Iesus
(
the
author
of
the
christian
religion
)
hath
silenced
&
utterly
destroied
the
gods
of
the
Gentiles
(
as
histories
&
the
visible
event
them
,
his
religion
must
needs
be
the
only
true
religion
.
4
What
should
I
say
more
&
euen
the
Gentiles
themselues
,
the
most
ancient
,
&
the
best
,
haue
testified
of
Iesus
Christ
,
&
of
the
truth
of
his
religion
:
for
in
as
much
as
Christ
was
appointed
before
the
creation
of
the
worlde
,
to
worke
the
redemption
both
of
the
Iew
and
Gentile
,
and
to
make
them
both
one
people
in
the
seruice
of
his
Father
:
héere-hence
it
is
that
hée
was
fore-tolde
,
and
not
altogether
vnknowne
or
vnheard
of
to
both
these
Nations
,
and
therefore
diuers
fore-warnings
and
significations
of
him
were
leste
,
aswell
amongst
the
Gentiles
as
the
Iewes
,
to
stirre
them
vp
to
expect
his
comming
.
For
first
by
the
consent
of
writers
it
is
agréed
,
that
in
those
ancient
times
there
were
thrée
famous
men
that
liued
together
:
namely
Abraham
(
who
descending
from
Heber
,
Euseb.
in
Chron.
was
the
father
or
beginner
of
the
Hebrews
,
who
were
afterwards
called
the
Iewes
)
and
with
him
Iob
&
Zoroastres
,
that
were
not
of
that
Iynage
of
Heber
,
but
(
as
wée
call
them
for
distinations
sake
)
heathens
or
Gentiles
.
Iob.
19.25.26.27
.
Iob
(
wee
knowe
)
testifieth
of
Christ
,
calling
him
the
Redeemer
,
and
was
most
assured
to
sée
him
one
day
with
his
owne
eyes
,
and
none
other
for
him
,
although
wormes
should
destroy
that
body
of
his
(
as
he
himselfe
testifieth
.
)
Zoroastres
liuing
thus
in
Abrahams
time
also
,
might
(
by
account
of
scriptures
)
see
or
speake
with
Noe
,
for
Abraham
was
borne
60
yéers
before
Noe
deceased
:
and
héere
of
it
is
,
that
in
the
writings
of
Zoroastres
,
Clem
,
Alex
.
lib.
1.
Strom.
&
Orig.
lib.
6.
contra
Cel
sum
,
&
Procl
.
lib.
2
,
&
3
Parm
,
Plato
.
which
are
yet
extant
,
or
recorded
by
other
Authors
in
his
name
,
there
bée
founde
verie
manie
plaine
spéeches
of
the
Sonne
of
God
,
whome
hée
calleth
Sucundam
mentem
,
the
second
mind
:
but
much
more
is
to
bee
seene
in
the
writings
of
Hermes
Trismegestus
(
who
receiued
his
learning
from
this
Zoroastres
)
h●
whome
appeareth
,
that
these
first
heathen
philosophers
had
manifest
vnderstanding
of
this
second
person
in
Trinitie
:
whom
Hermes
calleth
the
first
begotten
Sonne
of
God
:
Herm.
in
Paeman
.
cap.
1.
&
deinceps
.
his
onely
Sonne
:
his
deare
,
eternall
,
immutable
,
and
incorruptible
Son
,
whose
sacred
name
is
ineffable
.
〈◊〉
are
his
wordes
.
And
after
him
againe
amongst
the
Grecians
,
were
Orpheus
,
Hesiodus
,
and
others
,
that
vttéred
the
lyke
speeches
of
the
Sonne
of
God
,
as
also
did
the
Plateniffs
,
whose
words
and
sentences
were
too
long
to
repeate
.
Moreouer
the
Gentiles
must
remember
,
that
they
had
also
some
Prophets
among
them
:
Nam
.
24.
for
Balaam
was
a
Prophet
among
the
Gentiles
,
and
a
Gentile
,
and
hee
is
such
a
one
as
testified
of
Christ
,
&
of
the
Starre
that
should
appears
at
his
birth
,
by
means
of
whose
prophecie
(
it
shoulde
séeme
)
the
wise
men
in
the
East
séeing
that
Starre
,
were
assured
that
Christ
was
borne
,
and
therefore
came
a
long
iourney
to
Iudea
to
sée
him
(
as
one
Gospell
sheweth
.
)
The
same
Starre
is
mentioned
by
diuers
heathen
writers
,
Plin.
lib.
●
.
cap.
25.
as
by
Plini●
vnder
the
name
of
a
Comet
(
for
so
they
tearme
all
extraordinarie
Starres
)
which
appeared
in
the
latter
dayes
of
Augustus
Caesar
,
and
was
farre
different
from
all
other
that
euer
appeared
.
And
Pliny
saith
of
it
,
Is
comet
a
vnus
tote
orbe
colitur
,
that
onely
Comet
is
worshipped
throughout
all
the
worlde
.
Calcidius
a
Platonicke
doth
say
,
Calcid
.
apud
martil
.
vicin
.
tract
.
de
stella
mag.
Lact.
contra
gent.
that
the
Chaldean
Astronomers
did
gather
by
contemplation
of
this
Starre
,
that
some
God
descended
from
heauen
to
the
benefite
of
mankind
.
The
Gentiles
also
had
certaine
women
called
Sibylla
,
which
were
Prophetesses
,
who
béeing
endued
with
a
certaine
spirit
of
prophecie
,
vttered
most
wonderfull
particularities
of
Christ
to
come
:
one
of
them
beginning
her
Gréeke
m●eter
in
these
very
wordes
.
Know
thy
God
,
which
is
the
Sonne
of
God
.
Another
of
them
maketh
a
whole
discourse
in
Gréek
verse
called
Accresticki
,
expressely
affirming
therein
,
that
Christ
Iesus
(
by
name
)
should
be
the
Sauiour
,
&
that
he
was
the
Sonne
of
God
,
&
expressely
saying
that
he
should
bée
incarnate
of
a
virgin
,
that
he
should
suffer
death
for
our
sinnes
,
and
that
hee
should
bee
crucified
,
that
he
should
rise
againe
and
be
exalted
into
the
glorious
heauens
,
and
from
thence
(
at
the
time
appoynted
)
and
at
the
day
of
the
resurrection
of
all
flesh
come
againe
to
the
last
iudgement
.
Of
these
Sybils
there
were
ten
in
number
,
Sibyl
.
Samia
apud
Betu●
.
&
talking
of
his
first
comming
into
the
world
,
they
also
say
,
that
Rutilans
cum
fidus
monstrabit
,
A
blazing
Starre
shal
declare
him
.
These
Sybils
speake
so
plainly
of
Christ
Iesus
,
as
the
Prophets
among
the
Iewes
did
,
yea
more
plainely
,
and
as
plainely
as
may
bée
,
and
in
a
manner
as
fully
as
our
Gospell
speaketh
:
and
therefore
if
the
Gentiles
will
beléeue
their
own
Prophets
,
they
must
likewise
beléeue
the
Christian
religion
(
wherof
Iesus
Christ
is
the
author
,
of
whome
they
aboundantly
testifie
.
)
Now
least
it
might
bée
thought
by
some
suspitious
heades
,
that
Christians
haue
deuised
and
inuented
these
thinges
,
as
also
that
it
may
yet
more
fully
appeare
,
that
Christ
before
his
comming
was
notified
ouer
the
world
,
by
meanes
of
those
verses
of
the
Sybils
,
Varro
lib.
de
reb.
diuin.
ad
Caesarem
.
Font.
Max.
it
must
be
remembred
,
that
Marcus
Varro
a
learned
Romane
(
who
liued
almost
a
hundred
yéeres
before
Christ
)
maketh
mention
at
large
of
the
Sybils
,
(
who
in
number
,
he
saith
,
were
ten
)
and
of
their
writings
,
countries
,
and
ages
,
as
also
of
the
writers
and
authors
that
before
his
time
had
left
memorie
of
them
:
and
both
he
&
Fenestella
(
another
heathen
)
do
affirme
,
Fenest
.
cap.
de
15.
viris
that
the
writings
of
the
Sybils
were
gathered
by
the
Romanes
,
See
the
oration
of
Constant
,
in
Euseb.
lib.
4.
cap.
32.
de
vita
Const.
from
all
partes
of
the
world
where
they
might
be
heard
of
,
&
laid
vp
with
great
diligence
and
reuerence
in
the
Capitol
.
Sybilla
Erithraea
,
who
made
the
former
accrostoick
verses
,
testifieth
of
her selfe
(
as
Constantine
the
Emperour
doth
record
)
that
shee
lyued
about
fire
hundred
yeares
after
the
floud
of
Na●
:
And
her
countryman
Apollidorus
,
Erithraeus
&
Varro
doo
report
that
she
liued
before
the
warre
of
Troy
,
and
prophecied
to
the
Grecians
that
went
to
that
warre
,
that
Troy
should
be
destroied
:
(
as
it
came
to
passe
)
which
was
more
then
a
thousand
yéeres
before
Christ
was
born
.
Cicero
also
(
that
died
more
than
40
yeares
before
Christ
was
borne
)
translated
into
latin
the
former
accrosticke
verses
(
as
Constantine
sayth
)
which
translation
was
to
be
séen
in
his
works
,
when
Constantine
wrote
that
his
oration
:
sée
Cicero
of
these
accresticke
verses
of
Sybilla
,
lib.
2.
de
diuinatione
.
Cice.
lib.
2
de
diuin.
Sueton.
Tranq
,
cap
,
3.
de
vita
And
finally
Suetonius
an
heathen
recordeth
,
that
Augustus
Caesar
(
before
our
Sauiour
Christ
was
borne
)
had
such
speciall
regard
of
the
sayinges
of
the
Sybils
,
that
hée
laide
them
vp
in
more
straighter
order
than
before
vnder
the
Altar
of
Apollo
in
the
hil
Palatine
,
where
no
man
might
haue
the
sight
of
them
but
by
speciall
licence
.
And
so
much
for
the
credit
of
the
Sybils
,
who
gaue
full
testimonie
of
our
Sauiour
Iesus
Christ
(
by
name
)
and
therefore
if
the
Gentiles
wil
beléeue
them
(
who
were
their
owne
Prophets
,
&
highly
reuerenced
of
all
the
world
)
they
must
also
beleue
our
Gospell
,
and
the
Christian
religion
to
bée
the
onelie
true
religion
.
Lastly
,
the
Gentils
might
haue
the
vnderstanding
of
Christ
the
Messias
by
the
Hebrew
scriptures
,
which
were
in
the
Gréek
language
diuers
ages
before
Christ
was
borne
.
For
Ptolomy
king
of
Egipt
,
which
had
the
famous
library
,
was
studiously
inquisitiue
to
search
out
the
originall
of
all
nations
&
religions
,
&
he
found
that
the
people
of
the
Iews
was
the
most
ancient
,
and
that
they
onely
had
the
most
certaine
and
vndoubted
historie
of
the
creation
of
the
world
,
&
therfore
he
sent
vnto
them
to
send
to
him
from
Ierusalem
seuentie
men
,
by
whose
helpe
the
sacred
Bible
might
bée
translated
out
of
Hebrew
into
their
tongue
,
which
was
doone
accordingly
:
as
also
the
Gentiles
might
haue
knowledge
of
this
Messias
,
eyther
by
accesse
into
the
Iewish
cuntry
,
or
by
the
access
of
the
Iewes
into
their
country
:
as
namely
by
their
long
bondage
in
Egypt
,
as
also
their
long
captiuitie
in
Babylon
,
&c.
But
I
conclude
this
matter
thus
:
Sith
the
Prophets
of
both
Iewes
and
Gentiles
(
that
is
to
say
,
the
Prophets
of
all
the
worlde
)
haue
giuen
full
,
plaine
,
&
euident
testimonie
of
Iesus
Christ
the
sonne
of
God
,
that
therefore
his
religion
is
the
onelie
true
religion
,
and
all
other
to
be
reiected
and
detested
.
5
That
religion
which
is
most
ancient
is
the
true
religion
(
for
truth
was
first
,
insomuch
as
error
is
nothing
else
but
the
corruption
of
truth
,
or
wandering
from
truth
:
)
but
the
religion
whereof
Christ
is
the
author
is
the
most
ancient
(
in
as
much
as
Christ
the
author
thereof
is
the
most
ancient
of
dayes
,
béeing
the
Sonne
of
God
,
as
also
because
hée
is
testified
of
by
the
Hebrew
records
,
which
are
the
most
ancient
writings
in
the
world
:
)
Ergo
the
Christian
religion
is
that
which
must
néedes
bée
the
onely
true
religion
in
the
world
.
Tertul.
contra
Pra●
.
For
it
is
a
true
saying
of
Tertullian
,
Verum
quod
primum
,
quod
posterius
adulterinum
est
:
that
is
true
whatsoeuer
is
first
,
&
that
is
adulterate
which
is
not
the
first
.
That
the
Hebrew
records
doo
testifie
and
foreshew
Christ
to
come
,
is
declared
before
in
the
second
Chapter
,
and
none
can
denie
it
.
For
hee
was
promised
to
Adam
the
first
man
that
euer
God
made
,
vnder
the
name
of
the
séede
of
the
woman
,
that
should
breake
the
Serpents
head
:
hée
was
fore-tolde
to
Abraham
that
hée
should
come
of
his
séede
,
in
whom
all
the
Nations
of
the
earth
should
bée
blessed
.
Iacob
fore-tolde
of
him
,
calling
him
Shilo
,
and
that
hée
should
bée
the
expectation
of
the
Gentiles
.
God
telleth
Moses
of
him
,
and
fore-sheweth
to
him
that
he
should
be
the
Prophet
whose
voice
all
should
heare
and
obey
,
&c.
Considering
then
that
hée
is
come
,
and
that
hee
is
the
very
same
that
was
fore-tolde
by
the
writings
of
Moses
,
and
by
the
Hebrew
records
,
which
are
the
most
ancient
recordes
of
the
worlde
,
I
conclude
,
that
his
religion
(
whereof
hée
is
the
author
)
is
the
onely
true
religion
.
The
antiquitie
of
the
Hebrew
historie
to
bée
long
before
al
other
,
is
acknowledged
by
the
heathen
them selues
,
and
therefore
I
néed
not
to
proue
it
:
only
this
I
say
,
that
Eupolonius
and
Eusebius
also
doe
say
,
Euseb.
lib.
10.
de
praepar
.
Euang
that
letters
(
which
are
the
beginning
of
words
that
should
bée
written
)
were
first
found
out
by
Moses
,
&
by
him
deliuered
to
the
Iewes
,
and
that
the
Iewes
taught
them
to
the
Phenicians
,
and
that
lastly
the
Grecians
receiued
them
of
the
Phenicians
:
and
therefore
the
Hebrews
most
néedes
bée
they
,
amongst
whome
the
first
and
most
ancient
records
of
the
world
were
to
be
found
,
as
Ptolemy
also
king
of
Egypt
did
find
,
and
affirme
,
and
therefore
made
much
of
the
Hebrew
scriptures
.
Now
then
for
as
much
as
the
Hebrew
wrytings
and
histories
bée
the
most
ancient
,
they
must
also
néedes
bée
supposed
true
,
in
as
much
as
in
themselues
they
all
agrée
in
a
swéet
harmony
,
and
no
other
records
are
able
to
disproue
them
:
yea
,
if
men
will
be
so
incredulous
as
to
doubt
of
Moses
historie
(
because
it
is
so
ancient
)
why
may
they
not
(
with
as
good
reason
also
)
doubt
of
any
other
historie
which
is
ancient
,
and
long
before
their
times
?
But
because
some
are
of
so
little
beléefe
(
although
the
historie
doo
sufficiently
giue
credite
to
it selfe
)
yet
for
better
setling
of
their
minds
in
this
behalfe
,
I
will
briefly
shew
,
that
euen
the
heathen
historiographers
&
writers
doo
confirme
the
same
,
that
so
the
credite
and
reuerence
due
vnto
Moses
may
be
reserued
,
&
wicked
tongues
that
barke
against
him
may
bée
stopped
.
The
verie
heathen
and
prophane
writers
themselues
that
speake
of
Moses
,
speake
of
him
most
reuerently
,
Treb.
Pol.
in
Claud.
insomuch
that
Trebellius
Pollio
speaking
of
Moses
,
Solum
Dei
familiarem
vocet
,
doth
call
him
the
onely
man
with
whom
God
was
familiar
.
Tacit.
Annal
,
lib.
21.
Cornelius
Tacitus
although
he
speaketh
what
hee
can
against
the
religion
of
the
Iewes
,
yet
cannot
discredit
Moses
historie
,
but
is
inforced
to
confesse
(
according
to
the
historie
written
by
Moses
)
that
after
there
were
botches
and
swelling
,
sores
sent
into
the
land
of
Egypt
,
which
were
noysome
both
to
men
&
beastes
,
the
king
of
Egypt
then
tooke
order
that
the
people
of
the
Hebrews
should
go
out
of
his
land
,
and
depart
whither
they
should
be
directed
.
Procopius
also
mentioneth
Iosuah
the
sonne
of
Nun
,
Moses
successor
,
and
saith
that
the
people
of
Phenicia
,
for
feare
of
Iosuah
and
of
the
Israelites
,
left
their
owne
country
,
&
departed
into
Affrike
,
he
mentioneth
likewise
the
Iehusites
,
Gergesites
,
&
the
other
people
named
in
the
sacred
Bible
.
Orpheus
one
of
the
most
ancient
wryters
next
to
Moses
,
and
an
heathen
,
doth
mention
the
two
Tables
of
stone
wherein
the
lawe
of
God
was
written
,
and
wisheth
moreouer
all
such
as
he
studious
of
vertue
,
to
learn
out
of
his
verses
diuine
knowledge
,
whereby
(
saith
he
)
they
shall
vnderstand
and
knowe
the
author
of
the
worlde
,
which
is
one
God
which
created
all
things
,
cherisheth
all
things
,
nourisheth
all
things
,
who
is
not
seene
with
humane
eyes
,
but
is
perceiued
only
by
the
mind
,
which
doth
no
hurt
to
mortal
men
,
insomuch
as
hee
is
the
causer
&
procurer
of
all
good
things
,
Furthermore
he
addeth
that
no
man
mortall
hath
seene
God
at
any
time
,
except
onely
a
certaine
most
godly
olde
man
that
came
of
the
Chaldeans
(
vz.
Moses
.
)
At
last
hee
concludeth
with
this
saying
,
that
hee
had
learned
these
thinges
out
of
the
monuments
which
God
in
times
past
had
deliuered
in
two
Tables
of
stone
,
Linus
also
saith
that
God
created
all
thinges
,
&
in
the
seuenth
day
had
finished
all
things
.
Homer
also
&
Hesiodus
testifie
the
same
,
the
one
saying
that
the
seuenth
day
did
perfect
&
finish
al
things
,
the
other
,
septimam
lucem
fuisse
sanctam
&
praefulgidam
,
that
the
seuenth
day
was
most
holy
&
bright
.
How
the
earth
was
without
forme
before
it
was
fashioned
by
God
;
Ouid
testifieth
,
calling
it
a
Chaos
,
which
is
rudus
indigestaque
moles
,
a
rude
&
vnfashioned
heape
:
which
Homer
&
Hesiodus
also
testifie
,
calling
it
Hyle
,
a
certaine
vnshapen
&
rude
matter
,
which
God
afterwards
brought
into
good
forme
&
fashion
.
These
haue
testified
we
sée
of
the
creation
of
the
world
(
which
is
the
great
maruaile
of
maruels
)
affirming
in
a
manner
the
very
words
of
Moses
which
he
writeth
in
Genesis
,
the
wing
that
the
world
had
a
beginning
,
&
that
God
treated
heauen
&
earth
▪
&
at
therin
in
seuen
dayes
,
and
that
the
seuenth
day
was
holie
vnto
the
Lord.
Vide
Plut
de
placit
,
philos.
And
this
truth
of
Moses
historie
concerning
the
creation
of
the
worlde
;
all
the
chiefe
&
best
learned
Philosophers
amongst
the
heathen
did
also
firmly
beléeue
.
The
floud
that
drowned
the
worlde
,
which
we
cal
the
floud
of
Noe
,
Ioseph
.
li.
de
antique
Iud.
Euseb.
lib.
●
.
de
praep
▪
Euang
,
not
only
Ouid
testifieth
in
his
Metamorphosis
,
but
also
diuers
ancient
heathen
writers
,
namely
Berosus
,
Chaldaeus
,
Ieronimus
Egiptius
,
Nicholaus
Damascenus
,
Abydenus
,
&
others
(
according
as
both
Iosephus
and
Eusebius
doo
proue
.
)
Concerning
the
tower
of
Babylon
,
and
institution
of
tongue●
〈◊〉
which
Moses
recordeth
Gen.
●●
●
testimo●●
〈◊〉
●●en
by
A●ydenus
that
liued
abo●●
king
〈…〉
▪
Euseb.
.
li.
9.
de
praep.
●●
.
4.
the
word●
of
〈…〉
of
Sennar
where
●
was
〈◊〉
:
and
these
Gentiles
doo
shew
by
reason
,
that
●
there
had
not
béene
〈◊〉
such
myracle
in
the
din●●●on
of
tongues
,
no
doubt
but
that
all
tongues
being
deriued
from
one
(
as
all
men
are
of
one
Father
)
would
still
haue
reteyned
the
same
〈◊〉
which
we
sée
and
was
séene
long
,
not
to
bee
the
worlde
:
the
difference
of
languages
in
the
world
is
a
proose
of
that
confusion
of
tongues
.
Of
the
long
life
of
the
first
Patriarchs
,
not
onelie
,
the
fore-named
Baerosus
,
Chaldeus
,
Ieronimus
Aegiptius
,
Nicholaus
Damascenus
,
Abydenus
,
but
also
Manethus
,
that
gathered
the
historie
of
the
Egyptians
,
Molus
Hestians
that
wrote
the
actes
of
the
Phen●●ans
,
Hesiodus
,
Hecatenus
,
Abd●rica
,
H●lamicus
,
Acusilans
,
and
Epherus
doo
testifie
,
that
these
first
inhabitants
of
the
world
did
liue
so
long
.
And
they
alledge
the
reason
thereof
to
bée
for
the
multiplication
of
people
,
and
for
the
bringing
of
all
sciences
to
perfection
,
especially
Astronomie
and
Astrologie
,
which
(
as
they
write
)
could
not
be
brought
to
any
sufficient
perfection
by
any
one
man
that
had
liued
lesse
than
sixe
hundred
yeares
,
in
which
space
the
great
yeare
(
as
they
call
it
)
returneth
about
.
Alex.
Poly
hist.
lib.
de
Indaica
historia
.
Of
Abraham
and
his
affaires
I
haue
alleadged
some
heathen
writers
before
,
as
Barosus
H●cataus
,
&
Nicholaus
Damasc●nus
:
but
of
all
others
Polyhistor
alleadgeth
Eupol●mus
most
at
large
of
Abrahams
being
in
Egypt
,
of
his
fight
and
victorie
in
the
behalfe
of
Lot
,
of
his
entertainment
by
king
Melchisede●h
,
of
his
wife
and
sister
Sara
,
and
of
other
his
dooinges
,
especially
of
the
sacrifice
of
his
sonne
Isaac
.
To
●ehem
agréeth
Melo
in
his
books
written
against
the
Iews
,
and
Artabanus
,
of
the
strange
lake
whereinto
Sodoine
and
Gomorrha
were
turned
,
by
their
destruction
called
Mare
m●rtuum
,
the
dead
Sea
,
where
nothing
can
liue
:
both
Galen
,
Pausanius
,
Galen
de
simpli
.
Paul
,
in
Eliae
.
Solin
.
in
Poly
hist.
Tacit.
lib.
vlt.
trift
.
Solinus
,
Tacitus
,
and
Strabo
,
doo
testifie
and
shewe
the
particular
wonders
thereof
.
From
Abraham
downe
to
Moses
,
writeth
very
particularly
the
said
Alexander
Polyhistor
,
albeit
he
mingleth
sometime
certaine
fables
:
whereby
appeareth
that
he
tooke
not
his
storie
wholie
out
of
the
Bible
.
And
he
alledgeth
one
Leodemus
who
(
as
he
saith
)
liued
with
Moses
,
&
wrote
the
selfe
same
things
that
Moses
did
:
and
with
these
also
doo
cancurre
Theodorus
a
most
ancient
Poet
,
Artabanus
&
Philon
Gentiles
.
And
therefore
it
is
manifest
that
Moses
history
,
(
as
also
all
the
rest
of
the
sacred
and
canonicall
scriptures
)
is
no
fable
or
feined
matter
(
as
the
deuil
would
make
vs
beléeue
)
but
a
true
;
certaine
,
&
most
vndoubted
historie
in
all
points
.
All
which
matters
be
sufficiently
and
substantially
shewed
also
euen
by
the
heathens
writings
,
which
are
too
tedious
to
hée
héere
rehearsed
.
But
the
great
wonders
and
miracles
which
Moses
did
,
béeing
acknowledged
to
bée
doone
not
by
his
owne
power
,
but
by
the
power
of
God
,
doo
sufficiently
giue
credit
vnto
him
:
of
whom
and
of
whose
actes
doo
beare
witnesse
,
not
onely
the
fore-named
(
especially
Artabanus
in
his
booke
of
the
Iewes
)
but
manie
others
also
(
especially
Eupolemus
)
out
of
whome
Polyhistor
reciteth
very
long
narrations
of
the
wonderful
and
strange
things
done
by
Moses
in
Egypt
.
Yea
the
myracles
done
by
him
,
the
greatest
enemies
that
euer
he
had
in
the
world
,
Appion
li.
4.
contra
Iudaeos
.
Porph.
lib.
4.
aduersus
Christian.
that
is
Appion
in
the
fourth
booke
against
the
Iewes
,
and
Porphiry
in
his
fourth
booke
against
the
Christians
doo
confesse
.
And
Porphiry
adioineth
more
for
proofe
thereof
,
namely
,
that
hée
found
the
same
thinges
confirmed
by
the
storie
of
one
Sacontathon
a
Gentile
,
who
liued
(
as
hée
saith
)
at
the
same
time
with
Moses
:
but
all
those
myracles
(
say
those
two
his
great
enemies
)
were
doone
by
Art
Magicke
,
and
not
by
the
power
of
God
.
But
first
where
could
Moses
a
simple
shepheard
learne
so
much
magicke
?
or
why
could
not
then
the
great
Magitians
of
Egypt
either
doo
the
like
,
or
at
least
wise
deliuer
themselues
from
those
plagues
that
were
in
Egypt
,
(
especially
since
their
study
was
in
Art
Magick
from
their
infancie
)
yea
why
did
they
crie
out
The
finger
of
God
is
heere
,
Exod.
8.18
when
they
could
not
doo
as
hée
did
?
or
let
them
aunswere
why
Pharao
king
of
Egypt
did
speake
to
Moses
and
Aaron
,
Exod.
8.9.10.11
,
&c.
saying
:
Pray
yee
vnto
the
Lord
,
that
he
may
take
away
the
frogs
from
mee
and
from
my
people
.
His
great
Magitians
belike
could
not
doo
it
,
yea
hee
signifieth
in
that
spéech
that
none
can
doo
it
but
God
,
yea
and
that
neither
Moses
nor
Aaron
could
doo
it
any
otherwise
than
by
praying
vnto
God
.
And
indéede
Moses
and
Aaron
did
by
praier
vnto
God
effect
it
,
at
the
very
same
time
that
the
king
did
appoint
it
to
be
done
:
that
he
&
all
the
world
might
knowe
,
that
there
was
not
anie
like
vnto
the
God
of
Israell
.
Where
did
you
euer
heare
of
such
workes
done
by
Art
Magicke
as
Moses
did
?
when
hée
diuided
the
great
and
mightie
redde
Sea
,
that
the
people
of
Israell
might
goe
through
on
drie
lande
?
Exod.
●4
.
when
the
waters
came
together
agayne
vppon
Pharao
and
all
his
host
,
and
drowned
them
and
all
theyr
glorie
in
the
Sea
?
Exod
,
16.
when
hee
called
so
manie
Quailes
vppon
the
sodayne
into
the
Campe
,
as
suffised
to
feede
sixe
hundred
thousand
men
,
beside
women
and
children
?
Exod
,
17.
when
hee
made
a
verie
Rocke
by
smiting
it
,
to
yéelde
foorth
abundance
of
water
,
sufficient
for
the
whole
companie
of
Israell
?
Num
,
16.
when
hee
caused
the
ground
to
open
and
swallowe
downe
aliue
thrée
of
the
greatest
of
his
Armie
,
Corah
,
Dathan
,
and
Abyram
together
,
with
their
tabernacles
,
bagges
and
baggages
?
Beside
,
what
wondrous
workes
or
myracles
soeuer
Moses
did
,
hee
alwayes
acknowledged
to
come
from
God
,
reiecting
vtterly
all
glorie
from
himselfe
,
and
attributing
and
yéelding
all
the
glorie
vnto
God
.
Agayne
,
Deut.
32.
Gen.
49.
Num.
12.
Deut.
14.
in
his
writinges
hee
dooth
not
excuse
nor
conceale
his
owne
sinne
,
nor
the
sinne
of
his
people
,
no
not
the
sinne
of
Aaron
his
owne
brother
,
nor
of
Marie
his
sister
,
nor
of
Leui
his
grandfather
,
nor
of
anie
other
of
his
lynage
and
kinred
:
neyther
did
hee
once
séeke
or
goe
about
(
although
hee
were
in
place
of
power
and
authoritie
to
doo
it
)
to
bring
in
anie
of
his
owne
Sonnes
into
the
rule
and
gouernement
after
his
decease
(
although
hee
had
manie
)
but
left
the
onely
rule
and
gouernement
vnto
a
stranger
named
Iosuah
,
as
God
commanded
.
Deut.
3.
Num.
37.
All
which
thinges
doo
shewe
(
and
many
more
too
tedious
to
rehearse
)
that
Moses
both
in
his
writings
,
in
his
wordes
,
and
in
his
works
,
was
no
man
of
ambition
,
or
of
worldly
spirite
,
but
of
a
méeke
,
humble
,
dutifull
,
obedient
,
and
faithfull
seruant
of
God
in
all
matters
.
The
historie
of
Moses
therefore
béeing
the
most
ancient
,
and
the
same
béeing
most
vndoubted
and
certaine
true
,
insomuch
as
he
and
his
history
do
plentifully
testifie
of
Christ
,
which
was
to
come
,
&
should
bée
heard
in
all
that
he
should
say
and
teach
,
it
remaineth
that
his
religion
which
hée
hath
taught
vnto
the
world
,
is
the
onely
true
religion
,
and
all
other
religions
(
not
grounded
of
the
like
antiquity
and
truth
)
to
bée
abandoned
.
6
None
can
discredit
Moses
,
nor
the
Psalms
,
nor
any
of
the
Prophets
amongst
the
Iewes
,
but
they
must
withall
discredit
Christ
:
for
Christ
saith
thus
of
himselfe
,
Luk.
24.44
that
All
must
be
fulfilled
which
were
written
of
him
in
Moses
,
the
Prophets
,
and
the
Psalmes
.
And
againe
hée
sendeth
such
as
would
knowe
of
him
whether
hée
were
the
true
Messias
,
to
the
scriptures
of
the
Iewes
,
saying
thus
:
Search
the
Scriptures
,
for
they
are
they
that
testifie
of
me
.
So
that
Christ
,
Moses
,
Iohn
.
5.39
.
the
Psalmes
,
and
the
Prophets
,
and
in
a
word
the
whole
canonicall
scriptures
of
the
Iewes
doo
got
arme
in
arme
,
and
bée
linked
together
like
inseparable
friends
that
will
not
bée
sundred
:
and
therfore
the
one
is
alwayes
a
proofe
for
the
other
,
as
likewise
a
disproofe
of
the
truth
of
the
one
,
is
a
disproofe
of
the
other
:
and
therefore
is
it
that
though
the
incredulous
Iews
be
so
false
in
friendship
,
as
that
they
will
not
(
through
vnbeléefe
)
take
part
with
the
Christians
,
yet
the
Christians
bée
more
firme
,
and
will
holde
with
the
Scriptures
of
the
Iewes
to
the
death
.
Now
if
there
were
no
more
to
proue
the
diuinitie
of
Christ
,
but
the
great
and
wonderfull
miracles
which
he
did
(
some
wherof
were
such
,
as
neuer
any
did
before
,
nor
could
doe
but
God
onely
)
it
were
sufficient
to
proue
him
to
bee
the
S●nne
of
God
,
and
that
hée
came
from
the
bosome
of
his
Father
.
The
great
and
many
myracles
that
hee
did
(
béeing
famous
not
onely
in
Iudea
,
but
in
all
the
Romane
Empire
,
and
so
ouer
all
the
worlde
)
are
and
were
such
as
none
of
the
heathen
dare
doo
,
or
can
denie
,
but
all
acknowledge
.
And
therefore
I
conclude
,
that
the
Christian
religion
,
procéeding
from
so
diuine
a
power
,
and
from
one
whose
workes
and
wonders
is
aboue
all
the
world
,
is
the
most
vndoubted
true
religion
.
7
Christ
did
neuer
any
hurt
on
earth
,
but
hee
did
maruellous
much
good
,
hée
healed
all
manner
of
diseases
,
he
caused
the
dumbe
to
speake
,
the
halt
to
goe
,
the
blind
to
sée
,
and
the
deafe
to
heare
:
hée
stilled
the
raging
of
the
windes
and
seas
,
gaue
sight
to
him
that
was
borne
blind
;
raised
the
deade
to
life
againe
,
cast
out
deuils
,
knew
mens
thoughts
,
and
did
such
works
as
no
man
could
doo
except
God
with
him
,
yea
except
himselfe
were
God
.
Moreouer
his
life
was
such
,
as
none
was
able
to
accuse
him
of
any
sinne
,
so
pure
and
vnreproouable
was
he
.
Againe
,
the
doctrine
he
taught
was
farre
from
a
worldly
spirit
,
béeing
most
heauenly
,
most
innocent
,
and
most
diuine
,
for
neuer
any
man
spake
as
hee
spake
,
nor
with
such
authoritie
.
Agayne
,
hée
alwaies
pronounced
that
he
sought
not
his
owne
glorie
(
which
deceiuers
are
wont
to
doo
)
but
the
glory
of
his
Father
,
and
as
hée
spake
so
it
was
indeede
.
The
whole
course
of
his
life
and
death
,
resurrection
,
and
ascention
doth
shewe
the
same
:
for
when
the
Iewes
would
haue
made
him
an
earthly
king
,
hee
would
none
of
it
,
but
conueyed
himselfe
away
.
Iohn
.
6.15
.
teaching
his
Ministers
to
doo
the
like
also
.
Luk.
22.25
26.
for
hée
proclaimed
that
his
kingdome
was
not
of
this
world
.
Iob.
18.36
.
but
that
hée
came
to
doo
the
wil
of
his
Father
.
Ouer
and
aboue
all
this
,
hée
was
the
greatest
Prophet
that
euer
was
,
and
fore-told
diuers
things
(
as
namely
,
that
hee
should
bée
crucified
of
the
Iewes
,
and
the
third
day
rise
againe
:
that
Ierusalem
and
the
Temple
should
bée
destroyed
ere
that
generation
passed
:
that
after
his
Ascention
the
holy
Ghost
shoulde
come
downe
vppon
his
Disciples
assembled
at
Ierusalem
,
and
diuers
others
)
all
which
the
world
doth
knowe
came
to
passe
accordingly
.
And
nothing
which
hée
hath
spoken
but
it
shall
bée
performed
,
for
there
was
neuer
any
fraud
within
his
lippes
,
or
falshood
within
his
tongue
.
And
therefore
I
conclude
,
that
the
Religion
of
him
(
who
was
most
holy
in
his
life
,
most
harmlesse
towardes
others
,
most
beautifull
towardes
all
,
most
wonderfull
in
his
workes
,
most
true
in
his
propecies
,
most
heauenly
in
his
doctrine
,
not
sauouring
of
any
carnall
delight
or
worldly
affection
,
nor
by
any
way
or
meanes
séeking
his
owne
glorie
,
but
the
glorie
of
God
,
and
to
doo
the
will
of
his
Father
)
is
and
must
néedes
bée
the
onelie
true
Religion
.
8
An
other
argument
I
frame
thus
:
that
Religion
which
procéedeth
vndoubtedly
from
God
,
is
the
true
Religion
:
But
the
Christian
Religion
proceedeth
vndoubtedly
from
God
:
Ergo
&c.
that
it
procéedeth
vndoubtedly
from
God
,
I
proue
thus
.
Either
it
must
procéed
from
God
,
or
from
the
Deuill
,
or
from
men
:
But
it
is
too
holie
to
procéede
either
from
men
or
Deuilles
,
for
it
ouerthroweth
the
workes
and
kingdome
of
the
one
,
and
forbiddeth
the
reuenging
spirite
of
the
other
(
commaunding
men
to
loue
theyr
enemies
,
to
doo
good
to
them
that
hate
them
and
persecute
them
)
it
condemneth
their
wanton
eye
,
and
the
adulterous
thoughts
of
their
harts
,
and
their
couetous
humour
,
admitting
no
vncleannes
or
impuritie
,
and
forbidding
all
iniquitie
and
wickednes
bee
it
neuer
so
secrete
or
close
:
Sith
therefore
it
is
so
opposite
and
contrary
to
mens
affections
,
wherewith
naturally
they
bee
carryed
,
and
that
it
commandeth
to
bée
holie
,
euen
as
God
is
holie
,
it
is
manifest
,
that
it
can
neither
bee
of
mans
deuising
,
nor
of
the
deuils
inuention
,
it
remayneth
therefore
,
that
it
must
néedes
bée
of
God
,
and
consequently
the
onelie
true
Religion
.
9
An
other
Argument
is
this
:
that
Religion
which
respecteth
onely
the
glorie
of
God
,
is
and
must
néedes
bée
the
onely
true
Religion
.
But
such
is
the
Christian
Religion
:
for
it
alloweth
not
anie
man
to
glorie
in
himselfe
,
but
sheweth
that
whatsoeuer
gloryeth
should
glorie
in
the
Lorde
.
1.
Cor.
1.30.31
.
Rom.
4.2
.
Therfore
the
Christian
Religion
is
the
onlie
true
Religion
.
10
Lastly
,
the
spreading
and
preuailing
of
the
Gospell
of
Christ
ouer
the
vniuersall
world
,
when
as
all
the
worlde
(
both
Iewes
and
Gentiles
)
were
sette
and
opposed
against
it
,
doth
demonstrate
plentifully
and
effectually
,
that
the
Christian
Religion
procéeded
from
God
,
and
that
God
is
the
author
thereof
:
for
if
it
had
not
had
a
God
to
protect
and
patronage
it
,
and
to
make
it
passe
currantly
through
the
world
,
it
must
needes
haue
béene
vtterly
suppressed
and
choked
euen
in
the
springing
and
first
rising
thereof
.
For
after
the
ascention
of
Christ
Iesus
into
heauen
,
what
were
his
few
Apostles
(
in
the
iudgement
of
reasonable
men
)
able
to
doo
,
for
the
spreading
and
preuailing
thereof
,
against
the
force
and
power
of
all
the
world
,
which
was
then
readie
bent
with
all
both
furie
and
fraud
,
violence
and
vengeance
,
&
with
all
their
deuises
which
they
could
inuent
to
suppresse
it
?
or
what
eloquence
had
his
few
Apostles
to
perswade
the
worlde
,
or
any
therein
,
to
the
receiuing
and
imbracing
of
that
Christian
Religion
which
they
were
appointed
to
preach
:
they
(
as
al
men
know
)
were
reputed
&
known
to
bée
vnlearned
men
,
but
only
that
they
were
taught
and
instructed
by
the
spirit
of
God
,
which
(
according
to
the
promise
of
Christ
their
maister
)
at
the
time
appointed
descended
downe
vpon
them
,
béeing
assembled
at
Ierusalem
,
by
which
spirite
they
were
enabled
to
speake
all
languages
,
and
imboldned
to
preach
his
Gospell
and
religion
,
in
such
sort
and
with
such
puissant
and
diuine
wisedome
,
as
none
should
bée
able
to
resist
that
spirit
they
spake
by
,
howsoeuer
their
persons
might
bée
hindered
,
molested
,
vexed
,
and
persecuted
.
This
,
euen
this
is
a
wonder
of
wonders
,
and
an
infallible
demonstration
of
the
diuine
vertue
of
the
Christian
religion
,
that
it
hauing
so
few
to
publish
it
,
and
such
as
they
were
,
and
beeing
encountred
by
all
the
Princes
and
Potentates
of
the
worlde
,
it
shoulde
notwithstanding
so
strangely
preuaile
,
as
within
a
short
time
to
bée
vniuersally
spread
ouer
the
face
of
the
whole
earth
.
Who
can
now
say
but
that
it
was
protected
and
preuailed
by
the
power
of
God
:
for
the
power
of
all
the
world
was
against
it
:
and
if
the
Christian
religion
had
béene
no
better
protected
by
God
than
by
men
,
alas
it
had
perished
long
ago
,
yea
,
it
had
neuer
liued
vntill
this
day
,
but
it
had
béene
choked
euen
at
the
first
vprising
,
&
as
it
were
in
the
cradle
or
infancie
thereof
.
Let
all
wittes
therefore
throw
downe
themselues
,
and
let
all
tongues
fréely
confesse
the
diuine
vertue
of
the
Christian
religion
,
which
could
not
bée
stopped
or
suppressed
,
but
was
so
mightie
,
as
that
the
power
of
all
the
worlde
,
and
of
all
the
deuils
in
hel
ioyning
with
them
,
was
not
able
to
stay
the
course
and
passage
thereof
,
but
that
it
did
preuaile
,
and
that
within
short
space
ouer
all
the
earth
.
And
therefore
the
Christian
religion
(
without
al
doubt
)
is
the
onely
true
religion
,
which
came
downe
from
heauen
,
béeing
brought
by
Iesus
Christ
the
true
Messias
,
from
the
bosome
of
God
his
father
.
Of
which
(
hauing
so
many
and
so
infallible
arguments
to
prooue
to
euery
mans
sence
the
truth
thereof
)
none
can
doubt
except
hée
will
also
doubt
whether
the
eye
dooth
see
,
the
eare
doth
heare
,
and
the
heart
dooth
vnderstand
:
the
euidence
thereof
is
so
cleare
and
manifest
,
as
that
it
is
able
,
if
not
to
conuert
,
yet
to
conuince
all
gayne-sayers
whosoeuer
,
and
to
make
vs
that
alreadie
professe
,
firmely
to
hold
the
same
,
knowing
for
certayne
,
that
the
Christian
Religion
is
the
onely
true
religion
in
the
world
,
and
that
saluation
is
no
where
els
to
be
sought
.
For
run
ouer
all
the
religions
of
the
worlde
,
and
where
shall
you
finde
any
so
pure
,
so
diuine
,
so
powerfull
,
so
miraculous
?
It
hath
all
the
signes
,
tokens
,
argumentes
,
and
proofes
that
may
bée
,
for
the
splendent
truth
thereof
,
and
to
demonstrate
that
vndoubtedly
it
came
from
God
.
CHAP.
IIII.
Wherein
is
briefly
shewed
,
the
Religion
of
Mahomet
to
be
a
false
and
wicked
Religion
.
IF
I
shall
speake
some
thing
of
the
Mahometish
Religion
,
I
thinke
the
truth
of
the
Christian
Religion
will
appéere
so
much
the
more
:
for
when
blacke
and
white
are
laid
together
,
the
white
carrieth
the
greater
estimation
and
glorie
with
it
.
And
beside
,
Mahomet
himselfe
testifieth
of
Christ
to
be
a
great
Prophet
of
God
,
Math.
Paris
.
hist.
A●●n
H●●
.
3.
and
a
great
worker
of
miracles
,
And
that
the
same
Iesus
Christ
was
Borne
of
the
Virgin
Marie
,
that
he
liued
without
sin
among
men
,
that
hee
was
a
Prophet
,
and
more
than
a
Prophet
,
and
that
hee
ascended
into
the
heauens
:
and
therefore
he
reproued
the
Iewes
,
for
that
they
would
not
beléeue
him
to
bée
borne
of
a
Uirgin
.
But
on
the
other
side
,
because
he
would
not
haue
Christ
to
beare
credit
aboue
him
,
hee
disliked
that
hee
should
be
called
or
reputed
the
Sonne
of
God
.
But
beside
the
testimonie
of
all
the
former
Prophetes
of
the
worlde
,
both
Iewes
and
Gentiles
(
as
is
before
shewed
)
who
all
do
teach
,
Suidas
.
that
hee
should
bée
the
Sonne
of
God
,
Suidas
doth
moreouer
confute
this
false
Prophet
,
who
reporteth
in
his
historie
,
that
the
Pharisées
at
Ierusalem
called
a
Councell
to
finde
out
the
Father
of
Iesus
.
They
enioyned
certaine
women
to
search
his
mother
:
the
women
affirmed
they
found
her
a
Virgin
.
Then
was
it
recorded
in
the
famous
register
booke
of
the
Temple
,
Iesus
the
Sonne
of
God
,
and
of
Marie
the
Virgin
.
This
proueth
,
not
onely
that
the
mother
of
Iesus
was
a
Uirgin
(
which
Mahomet
truely
held
)
but
also
that
Iesus
was
the
Son
of
God
(
which
Mahomet
allowed
not
.
)
And
indeed
Mahomets
Religion
is
a
patched
religion
,
mixt
partly
with
Iudaism
,
partly
with
Gentilism
,
partly
with
Papisme
,
partly
with
Christianisme
,
béeing
subtilly
contriued
for
the
erecting
of
the
same
,
and
to
bring
followers
after
him
,
whereof
shall
be
spoken
more
hereafter
.
The
beginning
of
Mahomets
vprising
,
and
of
his
Sect
,
Mathaeus
Palm
.
Mathaeus
Chro.
li.
13
Drenchsle●r
.
chro
.
de
Saracen
.
&
Turc
.
orig.
was
thus
:
Many
hundred
yéeres
after
Christ
,
namely
,
in
the
yéere
of
our
Lord
,
597.
&
in
the
raigne
of
Mauricius
the
Emperour
,
when
as
Gregorius
magnus
was
Byshop
of
Rome
,
this
Mahomet
was
borne
,
béeing
of
the
lyne
of
Ismael
the
Sonne
of
Abraham
,
by
Agar
the
bond-woman
,
hauing
vnto
his
Father
one
Abdara
,
and
vnto
his
Mother
▪
one
Emma
,
béeing
verie
obscure
and
base
parentes
,
in
Mecha
a
Cittie
of
Arabia
:
his
parents
deceased
,
and
left
him
a
verie
yoong
Orphan
,
who
in
short
time
by
misaduenture
was
taken
captiue
.
This
béeing
once
knowne
vnto
his
kindred
,
Volat.
Geogr
.
lib.
12.
one
Abdemonapl●s
(
sayth
Volateran
)
and
Israelite
,
bearing
him
good
will
,
for
his
fauour
and
forwardnes
of
wit
,
payde
his
raunsome
,
and
made
him
seruant
and
factor
in
all
his
merchandize
.
Not
long
after
his
maister
died
without
issue
,
and
his
seruant
Mahomet
matched
with
his
mistresse
,
a
widowe
of
fiftie
yéeres
of
age
,
called
Eadigam
,
and
(
saith
Paulus
Diaconus
)
his
owne
kinswoman
:
so
that
his
maister
béeing
of
credite
and
substance
,
Paul
.
Dia●rer
.
Rom.
lib.
18.
and
his
mistresse
(
afterwards
his
wife
)
of
no
lesse
account
,
and
also
shortly
after
departing
this
life
,
hée
succéedeth
them
both
in
credit
,
and
al
their
substance
,
and
by
this
meanes
grew
of
great
power
and
estimation
.
Diaconus
further
sayth
,
that
this
Mahomet
for
the
space
of
tenne
yéeres
gaue
himself
secretly
by
perswasion
to
bewitch
the
people
,
and
other
tenne
yéeres
after
,
with
Rogues
and
vagabonds
that
repayred
vnto
him
,
with
force
of
Armes
,
with
sworde
,
and
shedding
of
bloud
,
hée
spent
in
subduing
of
Countryes
:
And
lastly
,
nine
yéeres
hée
openly
and
manifestly
enioyed
as
a
deceiuer
,
a
false
Prophet
,
and
a
king
ouer
those
whome
hée
had
already
infected
throughout
Arabia
.
Sabellicus
writeth
,
Sabel
.
Aenead.
8.
li.
8
that
Mahomets
Father
was
an
Heathen
,
and
his
Mother
an
Ismaelite
,
wherby
it
came
to
passe
,
that
whilest
his
Mother
taught
somewhat
of
the
religion
of
the
Hebrews
,
and
his
Father
on
the
other
side
the
religion
of
the
Gentiles
,
Mahomet
(
like
a
dutifull
child
,
but
not
like
a
discréete
sonne
)
obeyed
both
,
and
that
was
some
cause
of
his
mirt
and
patched
religion
.
Hee
had
the
falling
sicknesse
,
which
tooke
him
extremely
,
so
that
hée
groueled
along
the
ground
,
and
fumed
piteously
at
the
mouth
.
His
wisbéeing
of
great
honour
and
substance
,
bewayled
her
hard
hap
in
matching
with
a
beggerly
rascall
,
and
a
diseased
creature
:
but
hée
(
with
his
wilie
companions
)
hauing
taught
a
Doue
to
féed
at
his
eare
,
wherin
he
had
put
graines
of
corne
,
perswaded
his
wife
to
be
content
,
and
that
he
was
another
manner
of
man
than
she
tooke
him
to
be
:
namely
,
that
he
was
a
Prophet
,
that
the
spirit
of
God
tell
vpon
him
,
and
that
the
Angell
Gabriel
in
the
forme
of
a
Doue
came
to
his
eare
,
and
reuealed
him
secretes
from
God
,
whose
presence
he
was
not
able
to
abide
:
and
therefore
was
it
that
hee
so
prostrated
himselfe
,
and
lay
in
a
traunce
.
His
wife
béeing
herewith
satisfied
,
shee
began
to
that
the
same
amongst
her
Gossips
,
saying
:
Say
nothing
,
my
husband
is
a
Prophet
.
The
women
after
theyr
manner
(
wherof
some
of
them
all
can
kéepe
no
counsell
)
blazed
abroad
that
Mahomet
was
a
Prophet
,
&
so
from
women
it
came
to
men
.
This
béeing
once
noysed
,
they
flocked
vnto
him
from
all
parts
of
Arabia
.
He
béeing
throughly
instructed
in
Satans
schoole
,
and
well
séene
in
Magicke
,
obserued
the
present
opportunitie
.
Auentin
.
Annal.
li.
3.
The
Romanes
and
Persians
then
warred
together
,
Mahomet
with
his
Arabians
want
,
&
first
tooke
part
with
the
Romanes
,
but
afterwardes
serued
them
a
life
touch
,
and
forsooke
them
,
Zonaras
Annal.
Tom.
3.
and
thereby
weakened
that
side
.
In
a
while
after
he
espyed
the
Persians
goe
to
wracke
,
and
hauing
despised
the
Romans
,
he
setteth
lesse
by
the
Persians
,
and
then
setteth
foorth
himselfe
with
might
and
main
with
his
Captaines
and
Lieutenants
(
called
Amirai
)
to
subdue
Nations
,
and
to
destroy
the
Christians
,
to
th●
end
that
he
might
e●tablish
that
false
religion
,
deuised
by
himselfe
and
his
wicked
confederates
:
hée
preuailed
wonderfully
,
and
in
short
time
after
his
decease
(
in
the
time
of
Ebubezer
and
Haumar
,
that
successiuely
raigned
after
him
in
Arabia
)
there
were
got
and
subdued
to
the
Arabians
,
the
Region
of
Gaza
,
the
Citie
Bostra
in
Arabia
,
Damascus
Phenicia
,
Egypt
,
Palestina
,
the
Citie
Ierusalem
,
all
Syria
,
Antioch
,
Edessa
,
Mesopotamia
,
all
Persia
,
yea
,
and
in
a
manner
all
Asia
:
But
I
may
not
forget
the
ende
of
Mahomet
,
who
in
an
euening
fitting
vp
late
in
his
pallace
,
and
hauing
taken
his
fill
of
wine
,
wherein
one
of
his
companions
had
powred
some
poyson
,
felt
his
wonted
sicknesse
approching
and
made
hast
forth
,
saying
hée
mu●t
néedes
depart
to
conferre
with
the
Angell
Gabriel
,
and
goe
aside
,
least
his
glorious
presence
should
bée
an
occasion
of
their
deathes
:
forth
he
went
,
and
remembring
that
a
soft
place
was
best
for
his
falling
sicknes
,
downe
hee
fell
vppon
a
dunghill
,
groueling
along
with
great
paine
,
fuming
at
the
mouth
,
and
gnashing
his
teeth
.
The
Swine
came
about
the
dunghill
,
fell
vppon
him
,
wounded
him
sore
,
and
had
eaten
him
vp
▪
had
not
his
wife
and
others
of
his
house
heard
the
noyse
of
the
hogges
,
and
rescued
the
false
Prophet
.
Antoninus
reporteth
,
Antonin
.
chro
.
part
.
a.
tit.
13.
ca.
●
that
hee
was
not
without
sundry
diseases
,
which
his
intemperate
dyet
brought
him
:
namely
,
the
Plurifie
,
and
a
kinde
of
Lithargie
,
for
oftentimes
his
sences
seemed
to
bee
taken
from
him
.
He
continued
drooping
the
space
of
fourtéene
daies
,
at
length
he
departed
this
life
,
his
bellie
had
such
a
swelling
that
it
séemed
readie
to
burst
,
&
his
little
finger
bowed
backwards
.
In
the
time
of
his
sicknes
,
he
commanded
them
that
were
about
him
that
when
breath
departed
his
bodie
,
they
should
not
straightway
burie
him
,
for
he
saide
,
that
within
thrée
dayes
hée
would
ascen●
into
heauen
:
but
hereby
appeared
that
he
was
a
false
Prophet
,
for
they
kept
him
aboue
the
ground
the
third
and
fourth
day
,
yea
(
as
Flores
historiarum
testifieth
)
the
space
of
thirtie
daies
,
in
great
hope
hee
would
rise
and
ascend
according
to
promise
,
but
they
saw
nothing
,
sauing
that
they
felte
an
intollerable
stinch
,
so
that
in
great
disdayne
(
sayth
Antoninus
)
Eum
longe
à
domibus
proiecerunt
,
they
cast
him
farre
from
houses
.
But
his
companions
(
such
as
consulted
with
him
,
and
concealed
his
falsehoode
and
trecherie
)
remembring
themselues
,
&
iudginge
that
the
disdayne
of
Mahomet
woulde
bee
their
discredit
,
and
his
fall
their
foyle
and
shame
,
they
fetch
him
agayne
,
Sabel
.
Enead
.
lib.
6.
Naucl.
Gene.
22.
they
chest
him
in
an
iron
coffin
,
(
saith
Sabellicus
and
Nauclerus
)
they
bring
him
vnto
the
famous
Temple
of
Mecha
(
in
which
Citie
hée
was
borne
)
with
great
solemnitie
,
as
if
hee
had
neuer
béene
seared
vpon
the
dunghill
with
swine
:
they
conuey
to
the
roofe
of
the
Temple
mighty
loadstones
,
they
lift
vp
the
iron
Coffin
,
where
the
loadstones
according
to
their
nature
drawe
to
them
the
iron
,
and
holde
it
vp
,
and
there
hangs
Mahomet
▪
on
high
.
Anton.
Chro.
part
.
●
.
cap.
5.
Volfgang
.
Drenchsle●er
Chron.
Naucler.
Gen.
22.
Sabel
.
Enead.
8
,
lib.
6.
Those
that
imbrace
the
Religion
of
Mahomet
,
are
called
Saracens
,
for
it
was
the
pride
of
Mahomet
to
haue
them
so
called
,
to
aduaunce
his
owne
doctrine
and
profession
,
because
he
knew
himselfe
lineally
descended
of
Ismael
the
sonne
of
Agar
the
bondwoman
:
therefore
to
auoide
this
reproch
,
he
bare
the
worlde
in
hand
that
hée
came
of
Sara
the
frée-woman
,
the
wife
of
Abraham
,
and
called
himselfe
and
his
followers
Saracens
.
Sabellicus
writeth
,
that
the
Grecians
of
spite
are
wont
to
cal
the
Saracens
,
Agarens
:
for
that
they
came
not
of
Sara
,
but
of
Agar
.
This
Mahomet
while
he
liued
vsed
the
companie
of
Christians
,
Iewes
,
and
Infidels
.
Sabel
.
Enead.
3.
lib.
6
Et
vt
popularior
esset
eius
lex
,
ex
omnium
gentium
sectis
aliquid
assumpsit
,
&
to
the
end
his
law
might
be
the
more
fauored
,
he
borrowed
some
thing
of
euery
sect
.
Fascicul
.
Temp.
Satan
furnished
him
with
thrée
instruments
,
as
helys
to
bring
his
mischéeuous
intent
about
.
The
first
was
a
Iew
,
a
great
Astronomer
,
&
a
Magitian
,
who
opened
to
him
at
large
the
Iewish
follies
:
the
second
,
one
Iohn
of
Antioch
:
the
third
,
one
Sergius
a
Monke
,
both
abhominable
heretikes
.
Euery
one
plaid
his
part
.
To
slatter
the
Christians
,
he
was
content
to
be
baptized
of
Sergius
,
Sabel
.
Enead.
8.
lib.
6.
&
of
these
heretiks
he
learned
with
the
Sabellians
to
denie
the
Trinitie
,
with
the
Manichees
to
establish
two
beginnings
,
with
Eunomius
to
denie
the
equal
power
of
the
Father
and
the
Sonne
,
with
Macedonius
to
call
the
holy
Ghost
a
creature
,
and
with
the
Nicolaites
to
allow
many
wiues
,
&
wanton
lust
.
Ant.
Chro.
part.
2.
tit.
15.
cap.
2.
Sergius
the
Monke
also
perswaded
Mahomet
in
his
Alcoran
(
so
is
the
booke
of
his
lawe
tearmed
)
to
commend
the
humilitie
of
Christian
Monks
&
Priests
,
he
made
him
also
deliuer
the
Saracens
a
Monkes
coule
,
which
they
vse
to
this
day
.
Also
instar
Monachorum
multos
genuflexiones
,
many
duckings
&
crouchings
like
the
Monke
.
Matthias
â
Michou
addeth
,
Mathias
a
Michou
de
Sarmat
.
Asian
.
lib.
1.
lib.
7.
that
they
vse
shauing
:
&
this
no
doubt
was
the
Monks
doctrine
.
They
commend
the
blessed
virgin
Mary
,
confesse
God
to
be
the
gouernor
of
al
things
,
&
that
Iesus
Christ
was
the
Apostle
of
God
,
begotten
by
the
Angel
Gabriel
on
Mary
the
virgin
,
who
neuer
knew
man
,
Laonic.
de
Turc
.
lib.
3.
&
that
he
was
greater
&
worthier
than
man
:
they
allow
the
miracles
that
Christ
did
,
&
the
Gospell
(
so
far
forth
as
it
agréeth
with
the
Alcoran
)
and
Moses
,
Sabel
.
Enead.
8.
lib.
6.
and
the
old
Testament
,
correcting
therein
(
so
presumptuous
is
the
spirit
)
certaine
errors
.
Hee
called
himselfe
a
Prophet
,
and
that
hee
was
sent
of
God
to
supplie
the
imperfections
of
all
lawes
,
hee
forbad
his
followers
all
pictures
and
images
in
their
Temples
,
hee
forbad
the
eating
of
swines
flesh
,
he
commanded
purifiyngs
and
washings
,
and
similitudinem
Iudaeorum
,
after
the
manner
of
the
Iewes
.
The
Christians
haue
Sunday
for
their
Sabaoth
,
the
Iewes
Saturday
,
and
Mahomet
Friday
,
to
dissent
from
the
Hebrewes
and
Christians
:
or
as
Antoninus
writeth
,
in
the
honour
of
Venus
the
Goddesse
of
Arabia
,
thereby
the
rather
to
winne
that
country
people
:
and
thus
it
pleased
him
to
deuise
a
Religion
mixt
of
all
these
,
to
the
ende
hee
might
haue
of
all
religions
some
to
build
vp
his
kingdome
.
And
indéede
Mahomet
tooke
the
aduantage
of
the
time
,
for
that
time
was
a
time
of
dissention
among
Princes
,
and
of
diuision
amongst
those
which
called
themselues
Christians
.
Heraclius
the
Emperour
,
&
Chosdroes
King
of
Persia
were
at
deadly
enmity
,
one
warring
against
an
other
.
The
Scithian
Nation
were
of
neither
side
,
but
at
last
against
both
,
raising
a
power
of
themselues
,
hauing
Mahomet
their
ringleader
.
The
Church
was
troubled
with
diuers
sectes
and
heresies
,
as
with
Nestorians
,
Iacobites
,
Monothelites
,
&c.
And
then
was
there
contention
amongst
the
Bishops
,
who
should
haue
the
proud
title
of
vniuersall
Bishop
.
God
was
highly
displeased
with
this
wickednes
,
and
suffered
Nations
to
rise
as
a
rodde
or
scourge
to
whippe
his
people
:
for
where
the
hedge
is
broken
;
there
it
is
easie
for
the
beastes
of
the
field
to
enter
and
spoile
.
Now
the
vanitie
and
falshood
of
this
Religion
may
be
proued
thus
.
1
First
by
the
newnes
of
it
,
for
it
is
but
of
late
yéers
begun
,
and
there
was
neuer
anie
prophecie
that
did
allow
of
such
a
Prophet
,
or
of
the
doctrine
of
such
a
one
.
And
therefore
he
commeth
in
his
owne
name
,
and
so
consequently
not
to
be
receiued
.
2
Secondly
,
hee
did
no
myracle
at
his
comming
,
Math.
Paris
.
hist.
An.
in
Hen.
3.
and
therefore
no
reason
that
any
should
beléeue
on
him
.
Hee
spake
vnto
the
Saracens
of
himselfe
,
Non
sum
miraculis
aut
iudiciis
ad
vos
missus
,
I
am
not
sent
vnto
you
with
miracles
and
signes
.
There
was
no
diuine
power
shewed
in
all
his
practise
.
Flor.
hist.
3
Thirdly
,
it
is
manifest
that
Mahomet
was
a
false
Prophet
,
because
he
said
that
within
thrée
dayes
after
his
death
he
should
ascend
into
heauen
,
which
was
notoriously
false
,
as
before
appeareth
.
Iacob
de
Vorag
.
legend
.
1●7
.
Laonic.
de
reb.
Turc
.
lib.
3.
4
Fourthly
,
the
Religion
of
Mahomet
is
fleshly
,
consisting
in
natural
delights
and
corporal
pleasures
,
which
shew
that
man
,
&
not
the
diuine
spirite
of
God
,
is
the
author
therof
:
for
it
is
permitted
the
Saracens
by
that
his
lawe
to
haue
foure
wiues
(
though
these
be
of
nigh
kinne
)
yea
fiue
,
marrying
them
virgins
,
and
to
take
beside
as
many
of
them
which
they
haue
bought
and
taken
captiues
,
Ant.
Chro.
as
their
abilitie
will
serue
to
maintaine
.
The
paradise
likewise
promised
to
his
followers
is
this
,
namely
,
they
shall
haue
garmentes
of
silke
,
with
all
sorts
of
colours
,
bracelets
of
gold
and
Amber
,
parlours
and
banqueting
houses
vpon
flouds
and
riuers
,
vessels
of
golde
and
siluer
,
Angels
seruing
them
bringing
in
gold
,
mylke
,
siluer
,
wine
,
lodginges
furnished
,
cushions
,
pillowes
,
and
downe-beds
,
most
beautifull
women
to
accompany
them
,
maydens
and
virgins
with
twinkling
eyes
,
gardens
and
orchyards
with
harbors
,
fountaines
,
springs
,
and
all
manner
of
pleasant
fruit
,
riuers
of
milke
,
honie
,
and
spiced
wine
,
all
manner
of
swéete
odours
,
perfumes
,
and
fragrant
sentes
,
and
to
be
short
,
whatsoeuer
the
flesh
that
desire
to
eate
.
Thus
fleshly
people
haue
a
fleshly
religion
,
&
a
fleshly
paradise
to
inhabite
.
But
like
Prophet
like
people
,
and
like
religion
:
for
Mahomet
himselfe
was
such
a
fleshly
fellow
,
as
that
though
modest
eares
are
both
to
heare
,
yet
because
the
filthines
of
this
Prophet
may
not
bée
concealed
,
I
must
vtter
it
:
hée
committed
buggerie
with
an
Asse
,
Bonsin.
lib.
8.
Decad.
Berna
d.
in
Rosar
.
part
1.
serm.
14.
Ant.
Chro.
part.
2.
tit.
15.
cap.
2.
Caelius
.
Nichol.
Clen
.
1.
epi.
Anton.
Chro.
part.
2.
cap.
5.
Auicenna
metaphys
.
Bonfinius
writeth
it
.
Againe
,
hee
committed
adulterie
with
an
other
mans
wife
,
that
vppon
displeasure
was
from
her
husband
,
and
when
hée
perceiued
the
murmur
of
the
people
,
he
feigned
that
hée
had
receiued
a
paper
from
heauen
,
wherein
it
was
permitted
him
so
to
doe
,
to
the
ende
hee
might
beget
Prophets
and
worthie
men
.
Againe
Mahomet
(
as
Caelius
reporteth
)
had
fortie
wiues
,
and
further
he
gloryed
of
himselfe
,
that
it
was
giuen
him
from
aboue
to
excéede
tenne
men
(
saith
Cleonard
)
fiftie
men
(
saith
Antoninus
)
in
carnall
lust
and
venery
.
Auicenna
one
of
Mahomets
owne
sect
,
is
himselfe
brought
in
disliking
of
this
Religion
,
for
this
reason
:
Because
Mahomet
(
saith
hee
)
hath
giuen
vs
a
lawe
,
which
sheweth
the
perfection
of
felicitie
to
consist
in
those
thinges
which
concerne
the
body
,
whereas
the
wise
and
sages
of
old
had
a
greater
desire
to
expresse
the
felicitie
of
the
soule
than
of
the
bodie
,
as
for
the
bodily
felicitie
though
it
were
g●●nted
them
yet
they
regarded
not
,
neither
esteemed
it
in
comparison
of
the
felicity
which
the
soule
requireth
:
his
paradise
&
doctrine
is
such
,
as
there
séemeth
smal
difference
betwéen
Epicurism
,
Atheisme
,
&
Mahometisme
.
5
Mahomets
law
is
a
tyrannical
law
,
for
he
made
it
death
to
dispute
of
it
,
Ant.
chro
.
part.
2.
tit.
13.
cap.
5.
and
if
any
man
speake
against
it
(
saith
hée
)
Proditoriè
occidatur
,
Let
him
bee
traiterously
put
to
death
:
and
again
,
sine
audientia
occidatur
,
Let
him
bee
put
to
death
without
comming
to
his
answere
.
Sabel
.
Aenead.
8.
li.
Qua
sanctione
(
saith
Sabellicus
)
palam
fecit
●ihil
sinceri
in
ea
lege
esse
,
&c.
By
which
decree
hee
manifested
,
that
there
is
nothing
sincere
in
that
law
,
&c.
Moreouer
hee
wrote
in
the
Arabian
tongue
,
Math.
Paris
hist.
Ang.
in
Hen.
3.
and
taught
his
followers
,
that
his
religion
,
A
gladio
cepit
per
gladium
tenetur
,
&
in
gladio
terminatur
,
began
by
the
sword
,
is
holden
by
the
sword
,
and
is
finished
or
ended
in
the
sword
:
which
sheweth
that
the
sword
&
arme
of
flesh
is
all
the
author
and
protector
that
his
religion
hath
.
Againe
,
Mahomet
made
this
lawe
amongst
them
,
saying
:
He
that
slayeth
his
enemie
,
Paul
.
Olac
.
rer.
Rom.
lib.
18.
or
is
slaine
of
his
enemie
,
let
him
enter
&
possesse
paradise
:
he
spake
like
a
man
,
with
a
carnal
spirit
,
teaching
reuenge
to
the
vttermost
,
&
pr●mising
paradise
to
such
:
but
no
proofe
of
a
diuine
spirit
appeareth
in
him
.
6
As
Mahomets
religion
is
defended
by
force
of
sword
and
fraud
,
insomuch
as
hée
made
it
death
to
cal
it
into
question
:
so
likewise
did
it
begin
,
as
by
force
of
sword
,
so
likewise
by
notable
fraud
,
&
was
established
through
wiles
,
deceit
,
subtiltie
,
and
lyes
:
for
first
he
hauing
the
falling
sicknes
,
perswaded
his
wife
and
others
,
that
it
was
the
power
of
God
▪
&
the
presence
of
the
Angell
Gabriel
that
caused
him
to
fall
downe
.
Sergius
the
hereticall
Monke
was
at
hande
,
and
bare
false
witnes
to
the
same
(
saith
Zonaras
.
Zonaras
Annal.
Tom.
3.
)
He
told
them
that
the
same
Deue
which
hee
taught
to
féede
at
his
care
,
was
sometime
an
Angell
,
and
sometime
the
holy
Ghost
.
He
had
thrée
companions
all
of
a
confederacie
,
to
deuise
and
face
out
lyes
with
him
.
When
hee
perceiued
that
men
gaue
eare
to
him
,
he
feigned
that
the
Angell
Gabriel
had
carryed
him
to
Ierusalem
,
&
thence
to
haue
lifted
him
vp
to
heauen
,
and
there
to
haue
learned
his
law
.
Antonio
.
chro
.
part.
2.
tit.
13.
ca.
5
Hee
made
the
Saracens
beléeue
,
that
before
God
made
the
world
,
there
was
written
in
the
throne
of
God
,
There
is
no
God
but
the
God
of
Mahomet
.
When
hee
had
framed
his
Alcoran
,
and
bound
it
vp
faire
,
he
caused
secretly
a
wilde
asse
to
bée
taken
,
and
the
booke
to
be
bound
about
his
necke
,
and
as
he
preached
vnto
the
people
,
vpon
a
sodaine
hée
stood
amazed
as
if
some
great
secrecie
were
reuealed
to
him
from
aboue
,
he
brake
out
and
tolde
the
people
:
Behold
,
God
hath
sent
you
a
lawe
from
heauen
,
goe
to
such
a
desert
,
there
yee
shall
find
an
Asse
,
and
a
booke
tyed
about
his
necke
.
The
people
ran
in
great
hast
,
they
found
it
so
as
hee
had
saide
,
they
take
the
Asse
,
they
bring
the
booke
,
Auierus
li.
2.
cap.
12.
Iohn
Leo.
lib.
3.
ca.
23
Aph●●c
.
they
honour
the
Prophet
.
Touching
diuorced
and
separated
wiues
,
hée
tolde
the
Saracens
he
had
receiued
a
paper
from
heauen
.
He
vsed
sooth-saying
and
diuination
,
the
which
at
Fessa
,
a
Cittie
of
Mauritania
,
Bernard
.
in
Rosar
.
part
1.
serm.
10.
vnto
this
day
is
called
Zarragia
.
He
perswaded
his
followers
,
that
at
the
end
of
the
world
hée
should
bée
transformed
into
the
forme
of
a
mightie
Ramme
,
full
of
lacks
and
long
fléeces
of
wooll
:
&
that
all
that
held
of
his
lawe
,
should
bée
as
fleas
shrouding
themselues
in
his
fléeces
,
and
that
he
would
iumpe
into
heauen
,
and
so
conuey
them
all
thither
.
These
and
such
like
were
his
sleightes
,
to
beguile
a
foolish
,
rude
,
and
barbarous
country
people
:
the
foolerie
,
pride
,
and
vanitie
of
whose
religion
,
I
trust
euery
one
doth
sufficiently
perceiue
.
7
Mahomets
Religion
is
no
true
Religion
,
but
a
méere
deuise
of
his
owne
,
and
of
thrée
others
his
false
conspirators
:
for
hée
hath
patched
together
his
Alcoran
of
the
doctrine
of
Heathens
,
Indians
,
and
Arabians
,
of
superstitious
Iewes
,
of
Rechabites
,
of
false
Christians
and
Heretikes
,
as
Nestorians
,
Sabellians
,
Manichées
,
Arrians
,
Cerinthians
,
Macedonians
Eunomians
,
and
Nicholaits
,
of
illusions
,
and
inuentions
of
their
owne
:
and
lastly
(
for
further
credit
)
hée
borrowed
some
out
of
the
old
and
new
Testament
.
But
God
will
not
thus
bée
serued
:
for
hée
deliuered
his
mind
of
old
vnto
Israell
,
and
hée
is
not
chaunged
,
but
continueth
the
same
God
still
.
Deut.
12●
Ye
shall
not
(
saith
God
)
doe
euerie
man
what
seemeth
him
good
in
his
owne
eyes
:
Whatsoeuer
I
command
you
,
take
heed
you
doe
it
,
thou
shalt
put
nothing
thereto
,
nor
take
ought
there
from
.
Satan
béeing
coniured
to
deliuer
the
truth
of
the
Alcoran
of
Mahomet
,
said
,
Fascicul
.
Temp.
that
therein
were
comprised
twelue
thousand
lyes
,
and
the
rest
was
truth
:
by
all
likelyhood
verie
little
.
And
therfore
I
conclude
,
that
there
is
no
euidence
to
proue
Mahomet
a
true
Prophet
,
many
to
proue
him
to
bée
a
false
Prophet
,
and
blasphemous
,
and
presumptuous
,
and
his
Religion
to
bée
a
wicked
,
carnall
,
absurd
,
and
false
Religion
,
procéeding
from
a
proud
spirit
,
and
humane
subtill
,
and
corrupt
inuention
,
and
euen
from
the
deuill
,
the
craftie
father
of
lies
,
a
murderer
,
and
mankiller
from
the
beginning
.
And
so
much
héereof
may
suffise
.
CHAP.
V.
Wherein
is
shewed
that
the
Church
of
Rome
is
not
the
true
Church
of
God
,
nor
obserueth
the
right
Religion
.
I
Am
nowe
entring
into
that
great
controuersie
betwéene
the
Protestantes
&
the
Papistes
,
whether
of
them
should
bée
the
true
Church
,
and
true
worshippers
of
God
in
Christ
:
for
they
both
acknowledge
God
and
Christ
his
son
,
and
all
the
sacred
and
canonicall
books
of
the
scriptures
they
confes
▪
to
come
from
God
,
&
from
his
diuine
spirit
,
as
indéede
they
could
come
from
no
other
.
But
whiles
they
both
confesse
this
booke
,
it
is
good
reason
that
they
shoulde
both
stand
to
the
arbitrement
and
iudgement
of
these
bookes
,
for
the
trial
of
the
true
Church
:
which
if
they
doo
(
as
indéed
they
must
)
this
controuersie
is
at
an
end
and
not
worthy
to
be
made
a
question
,
or
to
be
doubted
of
:
for
by
the
sacred
&
canonicall
writinges
it
shal
by
and
by
be
manifest
,
that
the
Church
of
Rome
cannot
bee
the
true
Church
possibly
.
But
first
let
vs
hear
what
it
saith
for
it selfe
,
&
what
good
groundes
it
hath
for
the
fortification
thereof
.
For
if
it
bee
not
builded
vpon
a
good
foundation
,
and
vpon
such
sure
groundes
as
will
holde
,
the
whole
building
is
like
to
lie
in
the
dust
,
and
to
come
to
ruine
.
1
They
hold
very
stiffely
(
but
not
so
strongly
)
that
the
Church
of
God
militant
here
vpon
earth
,
is
euer
visible
to
the
outward
eye
,
and
may
bee
pointed
out
by
the
finger
at
al
times
,
in
such
sort
as
that
any
one
may
know
thither
to
resort
,
as
to
the
congregation
of
Gods
people
,
there
to
ioine
himselfe
vnto
them
,
&
to
praise
and
pray
vnto
God
with
them
,
and
to
do
those
things
which
he
requireth
at
their
hands
.
But
al
this
gain
of
profit
them
,
Visibilitie
●●sol
.
n●len
〈◊〉
of
the
●●urch
in
●●tward
〈◊〉
,
is
no
〈◊〉
or
〈◊〉
ma●●e
of
the
tru●
Church
.
nor
hurt
vs
:
for
as
in
the
Primitiue
Churches
persecuted
by
those
tyrannicall
&
heathen
Emperors
,
there
was
a
Church
of
God
(
though
not
seem
of
them
)
who
had
their
meetings
&
assemblies
amongst
themselues
(
though
secretly
because
of
their
enemies
:
)
so
likewise
in
the
dayes
of
Quéene
Marie
,
as
also
in
all
other
times
of
the
persecution
of
our
Church
by
the
Romish
Bishops
and
their
partakers
,
our
Church
no
doubt
was
and
might
be
,
and
they
likewise
haue
their
méetinges
,
and
assemblies
,
though
both
they
and
the
place
of
their
resort
were
vnknowne
to
those
their
persecutors
.
In
the
time
of
Dioclesian
the
Emperour
(
especially
)
Christians
were
so
wasted
,
as
to
the
iudgement
of
men
none
were
remaining
,
theyr
bookes
were
burned
,
the
Churches
destroyed
,
and
themselues
put
to
death
:
in
the
end
when
this
great
hauock
was
made
,
and
crueltie
had
wasted
and
destroyed
all
that
could
be
found
,
where
was
then
the
visible
church
?
It
must
néedes
then
bée
enforced
to
hide
it selfe
,
and
so
it
was
,
and
the
glorie
thereof
so
eclipsed
,
that
for
a
w●yl●
it
shined
no
where
.
And
therefore
the
Church
is
not
alwaies
visible
and
seene
to
the
outward
eye
,
nor
splendent
in
the
faces
and
sight
of
men
,
&
yet
a
true
church
notwithstanding
,
as
then
it
was
:
for
it
is
the
Sum●e
though
it
bee
sometimes
ouerwhelmed
with
a
cloud
,
and
it
is
fire
still
,
though
it
bée
sometime
raked
vp
in
Embers
:
and
so
the
true
Church
is
and
may
bee
,
although
not
séene
or
known
to
the
worlde
,
yea
though
it
séeme
ouerwhelmed
with
tyrannicall
malice
,
and
hide
it selfe
as
though
it
were
cleane
extinct
.
2
Let
them
tell
mée
where
the
Church
was
visible
,
when
béeing
assembled
at
Ierusalem
,
Acts.
8.1
.
there
arose
a
great
persecution
against
it
,
insomuch
as
they
were
all
dispersed
and
scattered
as
the
Text
sheweth
?
Or
let
them
tell
mee
where
or
how
the
Church
was
visible
,
when
Christ
was
smitten
,
and
all
the
rest
were
scattered
and
hid
,
and
concealed
themselues
:
Mar.
12.27
the
face
of
the
visible
Church
was
then
not
in
Christ
&
his
Apostles
,
but
in
the
Iewes
among
the
Scribes
&
Pharisées
:
and
therefore
it
visibility
bee
such
a
marke
of
the
true
Church
,
then
these
(
who
crucified
Christ
)
were
the
true
church
,
and
not
Iesus
Christ
&
his
Apostles
.
Which
who
dare
affirme
?
yea
,
who
will
not
denie
yea
,
when
the
shepheard
was
smitten
,
and
the
shéep
scattered
,
and
yet
a
true
Church
,
who
can
denie
b●●
that
a
true
Church
may
bée
,
though
it
bée
not
apparantly
visible
and
séene
to
the
world
?
What
should
I
say
more
?
Doth
not
S.
Iohn
in
his
Reuelation
testifie
expressely
,
Reu.
12.6
,
7
That
the
Church
of
Christ
(
signified
there
by
a
woman
)
fugit
in
solitudinem
,
fled
into
a
desert
or
wildernes
,
where
shee
had
a
place
prepared
for
her
of
God
,
and
where
she
could
not
for
a
certaine
season
bée
found
of
her
persecutors
?
Let
them
further
shew
mée
how
the
Church
was
visibly
in
the
time
of
Elias
the
Prophet
,
when
he
complained
that
himselfe
was
left
alone
?
1.
King
.
19.11
.
&c.
O
Lord
(
saith
he
)
they
haue
forsaken
thy
couenant
,
they
haue
destroyed
thine
Altar
,
&
slaine
thy
Prophets
with
the
sword
:
and
I
am
left
alone
.
Elias
did
not
thinke
himselfe
to
be
solus
Propheta
relictus
(
as
Campion
answered
in
the
Tower
)
I
say
hee
spake
not
of
himselfe
onely
in
that
respect
:
but
in
this
respect
,
that
hée
tooke
him
to
bee
the
onely
true
worshipper
that
was
left
in
Israell
,
which
is
manifest
by
the
answere
which
God
gaue
him
:
namely
,
that
beside
him
he
had
seuen
thousand
true
worshippers
yet
remaining
,
which
had
not
bowed
their
knée
to
Baall
.
I
demand
of
the
Papists
,
when
Elias
knew
no
other
true
worshippers
of
God
but
himself
,
how
the
church
was
visible
,
for
whither
hee
should
go
to
finde
a
true
worshipper
he
knew
not
.
Againe
it
is
written
in
2.
King
.
16.
2.
King
,
16.
that
vnder
the
raigne
of
Achas
there
was
taken
a
patterne
of
the
Altar
of
the
Idolaters
of
Damas●us
,
and
that
Vrias
the
high
Priest
remooued
the
Altar
of
the
Lorde
,
whereby
it
appeareth
,
that
the
Priesthood
was
corrupted
,
the
Altar
remoued
,
&
consequently
the
sacrifices
ceased
,
&c.
What
visibilitie
of
the
true
Church
could
there
be
in
those
daies
,
either
of
Achas
,
Manasses
,
and
other
kings
being
Idolaters
,
when
the
Temple
it selfe
(
where
onely
by
the
law
of
God
,
the
Iewes
were
to
offer
the
sacrifices
)
was
polluted
and
defiled
with
heathenish
Idolatry
?
What
Church
or
Congregation
could
any
man
(
in
this
case
)
haue
resorted
vnto
to
haue
performed
a
true
and
acceptable
sacrifice
vnto
God
in
those
times
,
when
the
Temple
of
Ierusalem
(
which
was
the
place
to
worship
at
)
would
admit
no
true
worshippers
,
but
onely
Idolaters
?
It
is
therefore
manifest
,
that
a
true
Church
may
be
,
though
they
know
not
a
congregation
of
God
to
resort
to
,
yea
though
it
bée
close
and
not
séene
or
knowne
one
to
the
other
,
nor
yet
to
the
world
.
And
consequently
visibility
(
which
the
Papists
make
a
marke
of
the
Church
)
is
no
perpetuall
marke
thereof
.
Yea
,
if
such
visibility
should
be
a
marke
of
the
true
Church
,
then
were
the
Idolatrous
people
in
the
time
of
Elias
,
in
the
time
of
Achas
,
Manasses
,
and
many
other
kings
of
Israell
that
were
Idolaters
,
the
true
Church
,
who
indéede
were
the
false
Church
:
And
then
were
Elias
and
all
other
the
true
worshippers
of
God
,
who
had
in
those
times
no
places
left
to
sacrifice
in
,
the
false
Church
,
which
is
absurde
.
Chrysostom
saith
,
Chrysost.
in
Mat.
24.
that
in
the
times
of
the
abhomination
of
desolation
(
spoken
of
by
Christ
Iesus
in
Math.
24.
)
that
is
,
in
the
time
of
wicked
heresie
which
is
the
armie
of
Antichrist
(
as
he
expoundeth
it
)
Nulla
probatio
potest
esse
Christianitatis
,
neque
effugium
potest
esse
Christianorum
aliud
volentium
cognoscere
fidei
veritatem
nis●
scripturae
diuinae
:
No
proofe
can
be
made
of
Christianitie
,
neither
can
there
bee
any
other
refuge
for
Christians
which
are
desirous
to
knowe
the
tru●
faith
,
but
onely
the
diuine
Scriptures
.
And
therefore
I
conclude
(
which
is
apparant
)
that
the
true
Church
sometime
is
in
such
a
state
,
as
that
visiblenes
cannot
discerne
or
proue
it
,
but
only
the
diuine
scriptures
must
demonstrate
&
declare
it
:
And
consequently
,
it
is
demonstratiuely
manifest
,
that
it
is
no
true
position
of
the
Papists
,
that
the
Church
of
God
is
alwaies
and
euermore
visible
,
seene
,
and
splendent
,
to
the
outward
eye
and
view
of
the
world
.
Wherefore
the
Papists
do
vs
great
iniury
,
and
bewray
their
owne
ignorance
,
when
they
would
haue
vs
to
shewe
our
Church
in
all
times
&
ages
(
which
notwithstanding
perhaps
may
bée
done
)
for
our
Church
was
alwaies
,
though
it
were
not
seene
or
knowne
to
them
,
but
lay
bid
and
kept
it selfe
close
from
their
fury
and
tyranny
,
as
the
first
and
primitiue
Churches
did
from
their
bloody
persecutors
.
Our
Church
was
then
persecuted
in
those
times
when
it
could
not
be
séene
,
&
many
then
like
constant
Martyrs
,
endured
the
tyranny
of
that
Romish
religion
,
so
that
some
were
banished
,
others
fled
into
other
Nations
,
some
indured
Martyrdome
at
home
,
some
other
hid
themselues
,
but
the
whole
Church
generally
was
vexed
,
and
oppressed
.
And
therefore
when
our
Church
was
thus
persecuted
,
it
is
a
good
argument
(
I
thinke
)
to
say
,
Wée
had
our
Church
then
and
alwaies
,
though
a
persecuted
Church
,
though
a
Church
chased
and
pursued
,
though
a
Church
scattered
,
though
a
Church
not
séene
or
visible
to
them
,
yea
,
though
in
it selfe
it
were
inlightened
from
God
many
ages
together
.
Namely
,
till
the
tyrranny
e●
Antichrist
were
ouerpast
.
Secondly
,
Another
erronious
position
,
whereby
they
are
miserably
deceaued
is
this
:
They
hold
the
Church
cannot
erre
:
2.
Thess.
2
,
3
,
4.
And
therefore
suppose
because
the
Church
of
Rome
was
once
the
true
Church
of
God
,
therefore
it
is
so
now
and
euermore
.
As
though
there
might
not
be
an
Apostacie
in
the
Church
,
which
Saint
Paul
affirmeth
there
should
.
Or
as
though
a
perticular
Church
(
for
the
Church
of
Rome
is
but
a
perticular
Church
)
could
not
erre
?
Yea
,
as
though
general
Counsels
(
which
represent
the
whole
Church
)
could
not
erre
?
for
so
they
affirme
,
but
how
truely
let
the
world
iudge
.
And
if
it
may
be
shewed
that
generall
Counsels
haue
erred
,
or
may
erre
,
then
they
yéeld
their
cause
in
this
behalfe
.
I
wish
they
would
for
their
owne
sakes
:
for
false
Iesuits
&
Seminaries
doo
but
deceaue
themselues
&
others
to
their
owne
confusion
in
this
world
,
and
except
they
repent
in
the
world
to
come
.
That
generall
Counsels
may
erre
,
is
manifest
by
Augustine
,
who
plainly
teacheth
that
only
the
Scriptures
cannot
erre
,
al
other
writers
may
erre
,
Prouinciall
Counsels
may
erre
,
lastly
,
hée
saith
,
Concilia
quae
fiunt
ex
vniuerso
orbe
Christiano
,
August
.
Tom.
6.
li.
2
contra
Donatist
.
priora
posterioribus
sape
emendari
;
cum
aliquo
experimento
rerum
aperitur
quod
clausum
erat
,
&
cognoscitur
quod
latebat
:
That
generall
Councels
which
are
gathered
of
all
the
Christian
worlde
,
are
often
corrected
,
the
former
by
the
latter
,
when
by
any
triall
of
things
,
that
is
opened
which
was
shut
,
and
that
is
knowen
which
was
hidden
.
A
generall
Councell
may
be
corrected
(
saith
Augustine
)
Ergo
,
it
may
erre
.
And
therfore
Augustine
speaketh
plainly
to
Maximinian
the
Bishop
of
the
Arrians
,
August
.
contra
Maximin
.
lib.
3.
cap.
4
Neither
ought
I
to
alledge
the
Councel
of
Nice
,
nor
thou
the
Councel
of
Arrimine
,
to
take
aduantage
thereby
;
for
neither
am
I
bound
,
nor
held
by
the
authoritie
of
this
,
nor
thou
of
that
;
Set
matter
with
matter
,
cause
with
cause
,
or
reason
with
reason
,
trie
the
matter
by
the
authoritie
of
Scriptures
,
not
proper
witnesses
to
any
of
vs
,
but
indifferent
witnesses
to
vs
both
.
In
the
time
of
Constantine
that
Christian
Emperour
,
Theodor.
lib.
2.
ca.
18.
was
the
first
and
last
Counsell
of
Nice
,
wherin
according
to
our
Créede
was
decréed
,
that
Christ
was
God
as
well
as
man
.
In
the
time
of
Constantius
(
Constantinus
sonne
)
fauouring
the
errour
of
the
Arrians
;
it
was
decréed
in
the
Counsell
of
Arimine
,
that
Christ
was
not
God
but
onely
man
.
This
Counsell
of
Arimine
did
erre
,
(
and
that
grosely
in
a
matter
of
faith
)
Ergo
,
it
is
palpable
that
a
generall
Counsel
may
erre
,
euen
in
matters
of
faith
.
Againe
,
generall
Counsels
haue
béene
contrary
one
to
the
other
,
and
that
in
matters
of
faith
:
as
the
Counsell
of
Constantinople
condemned
the
setting
vp
of
Images
in
the
Church
:
and
the
Counsell
of
Nice
afterward
allowed
Images
.
One
of
their
(
being
contrary
)
must
néeds
be
errours
:
Ergo
,
A
generall
Counsell
may
erre
.
Consil.
Tom.
1.
de
ord.
.
cons●l
.
The
generall
Counsell
confesseth
of
it selfe
that
it
may
erre
:
For
the
whole
Counsell
prayeth
in
the
end
of
a
generall
Counsell
(
in
a
set
forme
of
praier
that
i●
appointed
to
bée
saide
after
euery
Counsell
)
namely
,
that
God
would
Ignorantiae
ipsorum
parcere
,
&
errori
indulgere
.
Spare
their
ignorance
,
and
pardon
their
errour
.
Ergo
,
a
generall
Counsell
may
erre
.
The
Pope
of
Rome
(
whom
the
Papists
holde
for
head
of
their
Church
)
may
erre
:
Ergo
,
their
whole
Church
may
erre
.
Lib.
2.
ad
Bonif.
contra
epist.
Pelag.
ca.
4
Augustine
proueth
it
erres
,
Beatae
memoria
Innocentius
Papa
,
sine
baptismo
Christi
,
&
sine
participatione
corporis
&
sanguinis
Christi
vitam
non
habere
paruulos
docet
.
Behold
Pope
Innocentius
of
blessed
memory
doth
teach
that
yong
children
cannot
be
saued
,
except
they
receiue
the
baptisme
of
Christ
,
and
also
the
communion
of
the
body
and
blood
of
Christ
.
But
this
is
taxed
for
an
errour
,
Ergo
the
Pope
of
Rome
can
erre
,
and
consequently
the
whole
Church
vnder
him
,
except
perchaunce
members
haue
a
priuiledge
aboue
the
head
.
Part.
1.
distin.
40
▪
ca.
But
what
shall
I
néed
to
stand
hereupon
,
their
owne
Cannon
law
(
as
is
euident
in
the
decrées
)
doth
say
expressely
,
that
if
the
Pope
bee
found
negligent
of
his
owne
and
his
brethrens
saluation
,
yea
thogh
he
lead
innumerable
people
by
heaps
to
the
deuill
of
hell
,
no
mortall
man
may
presume
to
reproue
him
:
because
he
himselfe
béeing
to
iudge
all
,
is
to
bée
iudged
of
none
,
nisi
deprehendatur
a
fide
deuius
,
except
he
be
found
erring
from
the
faith
:
wherby
it
appeareth
,
that
they
thought
hee
might
erre
in
matters
of
faith
,
or
else
that
exception
was
put
in
in
vaine
.
But
the
Pope
is
no
other
than
a
man
,
as
also
all
the
members
of
his
Church
bée
,
and
humanum
est
errare
,
all
men
are
subiect
to
errour
.
Let
euery
man
take
héed
how
he
trusteth
the
Pope
or
any
man
mortall
,
for
it
is
written
Iere.
17.
Maledictus
homo
qui
in
homine
confidit
,
Cursed
is
that
man
that
putteth
his
trust
in
man
.
And
why
?
because
(
as
the
kingly
Prophet
Dauid
saith
Psa.
116.
)
All
men
are
liers
in
their
wordes
,
and
sinners
in
their
works
.
But
when
the
doctrine
of
that
man
of
Rome
and
of
his
Church
is
in
diuers
things
cl●ane
contrary
to
the
expresse
word
of
God
,
who
can
denie
but
it
is
an
apparant
erring
Church
?
As
when
it
stablished
ignorance
to
bée
the
mother
of
deuotion
,
which
Christ
calleth
the
mother
of
errour
,
saying
,
Yee
erre
not
knowing
the
Scriptures
,
Math.
22.
●9
.
Who
can
chuse
but
think
that
it
hath
no
good
meaning
in
it
,
but
purposed
onely
to
build
vy
the
pride
of
the
Pope
,
of
his
Cardinals
,
Bishoppes
,
Priests
,
Monkes
,
and
other
their
ecclesiasticall
men
.
Christ
biddeth
the
people
,
to
search
the
Scriptures
:
Iohn
.
5
.
39.
●●is
Antichrist
forbiddeth
them
,
saying
,
it
is
per●lous
,
it
causeth
schismes
,
sectes
,
and
heresies
,
as
though
they
were
wiser
than
Christ
.
Againe
,
the
Apostle
Paule
commandeth
,
That
the
word
of
God
should
dwell
plenteously
in
the
people
,
whereby
they
might
teach
themselues
.
Collos.
3.16
.
But
the
Pope
of
Rome
and
his
Church
,
alloweth
not
plentif●l
knowledge
of
the
word
in
them
,
yea
ignorance
is
the
knowledge
that
hee
would
desire
them
to
haue
.
Who
would
not
iustly
suspect
such
a
Church
,
&
such
a
Religion
,
yea
condemne
it
,
when
to
maintaine
and
continue
their
Church
in
errours
,
they
would
haue
none
of
the
people
to
search
any
scriptures
,
whereby
they
might
bée
discouered
.
Thus
the
sillie
Papistes
(
whom
I
pittie
)
are
lead
like
blind
men
they
knowe
not
whither
,
and
with
their
implicita
fides
(
which
is
to
beléeue
(
for
their
part
)
they
know
not
what
)
are
lamentably
seduced
.
It
is
good
themselues
should
sée
&
know
what
they
beléeue
,
and
that
their
faith
and
beléefe
be
right
,
least
at
last
they
be
(
through
euer
much
trust
of
their
teachers
)
extremely
deceiued
.
The
people
of
Berca
were
highly
commended
,
and
it
is
noted
to
their
praise
,
that
they
searched
the
scriptures
,
to
sée
whether
those
thinges
were
true
or
no
which
Paule
himselfe
teached
.
Acts
17.
For
whosoeuer
he
bee
,
yea
though
it
were
an
Angell
from
heauen
,
if
hée
teach
matters
contrary
to
the
doctrine
of
the
holy
&
canonical
scriptures
,
we
are
to
held
him
accursed
,
yea
and
accursed
againe
,
as
the
Apostle
of
Christ
Iesus
S.
Paule
commandeth
.
Gal.
1.8.9
.
Againe
,
the
Church
of
Rome
when
it
taught
and
holdeth
,
that
the
Scriptures
were
to
bee
made
vnto
the
people
or
congregation
in
an
vnknowne
tongue
,
what
were
the
people
the
wiser
?
Saint
Paule
would
haue
all
thinges
owne
to
ediffyng
in
the
Church
.
For
sayth
Saint
Paeule
,
Is
qui
supplet
locum
indoctiquomodo
dicturus
est
Amen
ad
tuam
gratiarum
actionem
,
qua●
do
quidem
quid
dicas
nescit
?
How
shall
hee
that
supplyeth
the
place
of
an
vnlearned
man
saye
Amen
to
thy
thankes
giuing
,
when
hee
vnderstandeth
not
what
thou
sayest
?
1.
Corinth
.
14.
And
in
that
whole
Chapter
bee
vtterly
disliketh
seruice
in
an
vnknowne
tongue
.
And
therefore
if
the
Church
of
Rome
will
not
confesse
their
errour
heerein
,
she
is
past
all
shame
,
and
hath
the
impudent
and
shamelesse
face
of
an
harlot
.
They
haue
all
deuised
and
defende
a
place
of
Purgatorie
,
wherein
all
that
depart
this
life
bée
put
,
and
there
punished
(
béeing
a
punishing
fire
)
vntill
they
helpe
to
fetch
them
out
with
theyr
Masses
,
and
other
their
inuentions
and
deuises
:
which
they
wil
not
do
,
nor
thinke
they
haue
reason
to
doe
,
except
they
haue
good
currant
coyne
for
the
same
.
And
therefore
it
may
bee
well
and
iustly
called
Purgatorie
pickepurse
:
and
it
is
manifestly
apparant
héereby
,
that
wealth
and
great
riches
of
the
Clergie
was
the
onely
marke
they
ayu●ed
at
.
For
it
hath
no
warrant
in
the
Canonicall
bookes
of
the
scriptures
:
yea
the
Canonicall
bookes
of
the
scriptures
shew
the
contrary
,
and
so
do
the
ancient
Fathers
.
Christ
in
the
Gospel
,
Luk.
16.
sheweth
only
but
two
places
,
namely
,
heauen
and
hell
,
saying
,
that
the
rich
mans
soule
(
which
was
vnmercifull
to
Lazarus
)
went
after
his
death
to
hell
,
&
there
was
tormented
,
&
that
Lazarus
soule
(
béeing
dead
)
was
caried
into
Abrahams
bosom
,
a
place
of
ioy
and
comfort
.
To
the
Théefe
which
was
executed
at
the
passion
and
suffering
of
Christ
;
and
beléeued
in
him
,
Christ
answered
,
Hodi●
eris
mocum
in
paradiso
,
This
day
shalt
thou
bee
with
mee
in
paradise
.
Luk.
23.43
.
Which
sheweth
that
the
soules
of
the
faithfull
neuer
come
in
Purgatorie
fire
to
be
boyled
and
punished
,
for
all
their
sinne
is
forgiuen
,
and
consequently
the
punishment
incident
to
the
same
is
forgiuen
also
,
and
their
soules
passe
from
death
to
life
and
into
paradise
,
a
place
of
comfort
,
delectablenes
,
&
all
swéetnes
:
namely
heauen
where
Christ
is
.
Verely
verely
I
say
vnto
you
(
saith
Christ
)
he
that
heareth
my
word
,
&
beleeueth
him
that
sent
me
,
hath
eternall
life
,
and
commeth
not
into
condemnation
,
but
passeth
from
death
to
life
.
Iohn
.
5.25
.
What
is
become
then
of
this
Purgatorie
▪
Saint
Paule
sayth
,
I
couet
to
be
dissolued
and
to
be
with
Christ
,
Phil.
1.23
.
shewing
thereby
,
that
presently
after
his
dissolution
he
was
to
bée
with
Christ
in
glorie
.
For
wee
know
(
saith
hée
)
that
when
this
earthly
tabernacle
of
ours
is
dissolued
,
wee
shall
bee
a
building
not
made
with
hands
,
but
eternall
in
the
heauens
.
2.
Cor.
5.1
.
Saint
Iohn
in
his
Reuelation
saith
,
Blessed
are
the
dead
which
die
in
the
Lorde
,
from
henceforth
they
rest
from
their
labours
,
and
their
workes
followe
them
.
Reu.
14.13
.
If
from
the
time
of
their
death
they
haue
blessednes
and
rest
(
as
he
sheweth
)
then
are
they
not
in
any
Purgatorie
fire
to
bée
scortched
and
molested
.
Saint
Peter
telleth
the
Saints
and
children
of
God
,
and
assureth
them
of
it
,
That
the
ende
of
their
faith
is
the
saluation
of
their
soules
.
1.
Pet.
1.9
.
If
saluation
of
their
soules
begin
at
the
end
of
their
faith
which
lasteth
vnto
the
end
of
their
life
(
and
no
longer
for
then
they
haue
the
fruition
and
possession
of
that
which
they
beleeue
and
hope
for
,
Amb.
lib.
2
▪
de
bono
mortis
.
then
is
it
manifest
there
is
no
Purgatorie
.
Ambrose
saith
,
Qui
hic
non
receperit
remissionem
peccatorum
,
illic
non
erit
is
in
coelo
:
quia
remissio
peccatorum
vita
aeterna
est
:
He
that
heere
in
this
life
receiueth
not
remission
of
sinnes
,
shall
neuer
come
in
the
kingdome
of
heauen
,
for
life
eternall
is
remission
of
sinnes
.
Cyprian
saith
,
Cyprian
contra
Demet
.
tract
▪
●
Quando
●stine
excessum
fuerit
,
nullus
iam
locus
poenitentiae
,
nullus
satisfactionis
effectus
:
hic
vita
aut
amittitur
aut
tenetur
:
hic
saluti
aeternae
cultu
Dei
&
fructu
prouidetur
.
And
againe
by
and
by
he
saith
:
Tu
sub
ipso
licet
exitu
&
vitae
temporalis
occasu
pro
delictis
Deum
roges
,
quiverus
&
vnus
est
,
venia
datur
confitenti
,
&
credenti
indulgentia
salutaris
,
&
ad
immortalitatem
sub
ipsa
morte
transitur
.
That
is
:
when
men
are
once
departed
hence
,
there
is
then
no
more
place
of
repentance
,
no
effect
of
satisfaction
:
heere
life
is
eyther
lost
or
kept
:
heere
prouision
is
made
for
eternall
saluation
by
the
worship
of
God
&
fruits
.
And
th●refore
saith
he
:
Doe
thou
call
vpon
God
,
though
it
be
at
thy
last
gaspe
,
and
departure
of
this
thy
temporall
life
,
but
call
vpon
that
God
which
is
one
and
true
,
pardon
is
giuen
thee
if
thou
confesse
thy
sins
,
and
sauing
forgiuenes
if
thou
beleeue
:
and
from
death
presently
thou
shalt
passe
to
immortalitie
.
Ierome
saith
,
Ierom.
in
Gal.
cap.
6.
that
the
time
of
sowing
their
sáede
for
Christians
is
this
present
life
,
&
that
as
soone
as
this
life
is
ended
,
they
reape
euerlasting
life
.
August
.
li.
hypog
.
5.
Augustine
saith
,
Primum
fides
catholicorum
diuina
authoritate
regnum
esse
crescit
calorum
:
secundum
gehennam
,
vbi
omnis
Apostata
,
vel
a
Christi
fide
alienus
,
supplicia
experitur
:
Tertium
peni●us
ignoramus
,
nec
esse
in
scripturis
sanctis
reperimus
.
The
first
place
(
saith
hee
)
the
faith
of
Catholickes
doth
(
by
diuine
authoritie
)
beleeue
to
bee
the
kingdome
of
heauen
:
the
second
,
hell
:
a
third
place
we
are
vtterly
ignorant
of
,
neyther
can
we
find
any
such
in
the
holy
scripturs
.
And
the
same
Augustine
writeth
in
another
place
,
Aug.
Enchir
.
ad
L●●rent
.
cap
,
67.
That
they
which
beleeue
a
purgatory
fi●e
are
much
deceiued
,
and
that
through
an
humane
conceit
.
How
then
can
the
Papistes
be
the
true
Catholicks
,
which
beléeue
not
the
faith
of
the
Catholicks
,
which
Augustine
doth
affirme
?
They
also
hold
that
a
man
since
the
fall
of
Adam
,
batl
,
frée
will
of
himselfe
&
of
his
own
power
to
c●me
vnto
God
,
and
to
do
things
acceptable
&
wel
pleasing
in
his
sight
.
Whereas
God
saith
after
that
time
,
that
the
imaginations
of
mens
harts
are
onely
euil
euery
day
.
Gen.
6.
If
they
be
onely
euill
,
then
haue
they
of
themselues
no
affection
to
goodnes
acceptable
to
him
.
And
Christ
saith
,
no
man
can
come
vnto
me
,
except
my
Father
draw
him
.
Iohn
.
6.44.65
.
If
her
must
bee
drawne
before
he
can
come
,
hee
hath
no
procliuitie
or
willingnes
of
himself
to
come
.
And
therfore
is
it
that
the
Prophet
saith
,
Conuert
thou
me
,
and
I
shall
bee
conuerted
.
Ier.
7.
shewing
that
hee
hath
no
power
in
himselfe
to
be
conuerted
.
And
S.
Paule
sheweth
,
that
till
God
giue
grace
,
there
is
none
that
doth
good
,
no
not
one
.
Rom.
3.10
.
&c.
For
all
the
philosophicall
vertues
&
good
deeds
which
men
doe
before
they
haue
faith
(
which
is
the
gift
of
God
)
are
sinne
,
&
not
acceptable
to
God
.
Iohn
.
6.29
.
For
the
Apostle
witnesseth
that
without
faith
it
is
impossible
to
please
God
.
Heb.
11.6
.
and
that
whatsoeuer
is
not
of
●aith
is
sin
.
Rom.
14.23
.
Christ
himself
again
saith
,
that
except
men
be
ingraf●
into
him
,
they
can
bring
foorth
no
fruit
.
Iohn
.
15.1.2
.
&c.
Paule
often
teacheth
that
wee
must
be
new
men
,
&
cast
off
the
olde
man
.
Rom.
1.2
.
●
.
And
againe
hee
biddeth
to
be
renewed
in
the
spirit
of
our
minds
.
1.
Cor.
2.14
.
And
moreouer
hee
saith
,
that
the
naturall
man
perceiueth
not
the
thinges
that
are
of
God
,
neither
can
he
:
for
they
are
spiritually
discerned
.
And
againe
,
that
it
is
God
that
worketh
the
wil
&
the
deed
.
Phil.
2.13
.
And
he
plainly
confesseth
of
himselfe
,
&
of
all
others
,
that
we
are
not
able
of
our selues
so
much
as
to
thinke
a
good
thought
:
and
that
all
our
sufficiencie
is
of
God
.
2.
Cor.
3.5
.
Which
premisses
do
shew
that
our
vnderstanding
is
blind
,
&
our
will
peruerse
in
any
diuine
matter
,
or
acceptable
seruice
vnto
God
,
till
God
do
enlighten
the
one
,
&
draw
and
moue
the
other
vnto
himself
.
Thus
hath
God
ordered
matters
,
to
the
end
himselfe
might
haue
all
the
glorie
ascribed
to
him
,
as
good
reason
he
should
.
For
what
is
a
man
since
his
fall
in
Adam
,
but
an
abiect
and
runnaway
from
God
,
of
himself
séeking
by-paths
&
crooked
out-waies
,
leading
from
God
,
and
from
his
worship
:
except
he
bee
assisted
from
aboue
?
(
which
is
signified
by
Adams
hiding
himselfe
from
the
presence
of
God
after
his
fall
.
)
And
therefore
Augustine
saith
well
&
truly
,
Hominem
libero
arbitrio
male
vsum
,
August
.
ad
Arasf
.
epi●
44.
&
Ench●r
.
ad
●
aur.
cap●
30.
&
lib.
●
cap.
7.
&
a●
Boni●
cap.
8.
&
3.
&
a
lib.
pas●●
&
se
&
illud
per
didisse
,
That
man
hauing
ill
vsed
his
free
will
that
hee
had
,
hath
now
both
lost
himselfe
and
that
.
And
againe
,
Liberum
arbitrium
captiuatum
ne
quid
possit
ad
iustitiam
,
that
free
wl●
is
taken
captiue
,
that
it
can
do
nothing
towards
righteousnes
.
And
again
▪
Hominis
non
libera
,
sed
a
Deo
liberata
volunt
as
obsequitur
.
Not
the
free
will
,
but
the
freed
will
of
man
,
(
which
is
set
free
by
God
)
doth
obey
&
yeeld
obeisance
:
&
again
,
Liberum
non
fore
quod
Des●ratia
non
liberauerit
,
that
the
wil
is
bound
&
not
free
,
til
God
deliuer
it
and
set
it
at
liberty
.
Cyprian
(
which
S.
August
.
so
oft
citeth
)
saith
,
De
nullo
gloriandum
,
&c
,
many
must
glory
of
nothing
,
Lib.
de
praede●●
.
sanct.
i●●m
ad
Bonifa
.
lib.
4.
in
Gen.
Homil.
1.
bicause
nothing
is
curs
,
therfore
euerie
man
annihilating
his
owne
power
,
must
learne
wholy
to
depend
vpon
God
.
And
Chrisostom
saith
,
that
Omnis
homo
non
modo
naturaliter
peccator
sed
totus
peccatum
est
.
Euery
man
is
not
onely
sinful
naturally
,
but
is
altogether
sinne
.
And
therefore
S.
Paule
sheweth
,
that
till
a
man
be
regenerate
or
born
anew
,
&
vntil
he
be
renewed
in
the
spirit
of
his
mind
,
he
hath
in
him
nothing
else
but
concupiscentias
erroris
,
lustes
and
affections
after
errour
,
Eph.
4.23.24
.
saying
likewise
,
that
by
nature
wee
are
the
sonnes
of
wrath
,
Ephe.
2.
●
.
Which
also
Christ
himselfe
testifieth
to
Nicodemus
▪
saying
:
that
that
which
is
borne
of
the
flesh
is
flesh
,
and
that
which
is
borne
of
the
spirite
is
spirit
,
and
that
except
a
man
be
born
anew
by
that
spirite
,
hee
can
neuer
so
much
as
sée
the
kingdome
of
God
,
Iohn
.
3.3
.
&c.
And
therefore
S.
Paule
telleth
,
that
there
must
bée
a
new
creature
,
whosoeuer
wil
be
in
Christ
Iesus
,
and
a
renewing
and
Metamorphosis
of
the
minde
(
he
vseth
the
verie
worde
)
before
men
can
finde
out
the
good
and
acceptable
will
of
God
,
and
what
pleaseth
him
.
Rom.
12.2
.
I
therefore
conclude
,
that
the
Papistes
are
farre
wide
,
and
knowe
not
the
miserie
and
thraldome
of
men
whereinto
they
are
fallen
by
that
great
sinne
an●
disobedience
of
Adam
,
whilest
they
stande
to
defende
frée
will
in
naturall
men
:
indéede
it
appeareth
to
bée
frée
and
too
free
vnto
euill
,
but
it
is
so
bound
and
fast
tyed
from
desire
of
anie
diuine
duties
,
that
God
must
first
drawe
it
out
of
that
seruitude
wherein
it
is
,
and
set
it
at
libertie
,
and
mooue
it
to
come
before
it
will
shewe
any
readines
that
way
.
I
trust
therefore
they
sée
that
their
Church
not
onely
may
erre
,
but
erreth
most
grossely
in
many
points
.
They
holde
that
in
the
Sacrament
of
the
Lordes
Supper
,
it
is
lawfull
to
debar
the
people
of
the
Cup
:
And
so
they
vse
,
which
is
contrarie
to
the
institution
of
Christ
,
Bibite
ex
hoc
omnes
,
Drinke
ye
all
of
this
,
Math.
26.27
.
And
as
well
,
and
by
as
good
authoritie
may
they
take
the
bread
from
the
people
likewise
:
And
it
is
contrarie
to
the
expresse
doctrine
of
Saint
Paul
,
1.
Cor.
11.23.28
.
(
who
as
himselfe
testifieth
,
deliuered
the
Institution
of
Christ
)
for
he
saith
,
Let
a
man
examine
himselfe
,
Et
sic
edat
,
&
bibat
,
And
so
let
him
eate
of
this
Bread
,
and
drinke
of
this
Cup.
So
that
he
must
drinke
as
well
as
he
must
eate
.
And
that
the
people
should
bée
pertakers
,
and
receiue
in
both
kindes
,
was
obserued
many
hundred
yeares
in
the
Church
after
Christ
.
Insomuch
,
as
Pope
Gelasius
decréed
,
that
all
they
should
be
excommunicate
,
C.
comperimus
de
confera
distinct
.
which
would
receaue
but
in
one
kinde
.
But
Rome
that
now
is
,
is
not
Rome
that
then
was
,
but
with
her
Councell
of
Constance
,
is
not
ashamed
to
go
against
all
Antiquitie
,
and
all
Diuinitie
.
But
they
holde
(
which
is
a
maruellous
grosse
errour
also
)
Transubstantion
in
the
Sacrament
,
namely
,
that
after
the
words
of
Consecration
,
the
Breade
and
Wine
are
changed
into
the
very
substance
of
the
Body
and
Blood
of
Christ
:
And
this
they
woulde
séeme
to
ground
vppon
these
wordes
,
Hoc
est
Corpus
m●um
,
This
is
my
Bodie
,
Math.
26.26
.
which
they
will
haue
to
bée
expounded
literally
.
But
why
then
doo
they
not
expound
the
other
wordes
of
Christ
literally
also
,
concerning
the
Cup
:
For
the
Text
saith
,
in
the
27.
&
28.
verses
,
That
he
tooke
the
Cup
,
&c.
and
said
,
This
is
my
blood
.
I
am
sure
they
will
not
say
,
that
the
cup
was
the
blood
of
Christ
(
as
the
words
bée
)
but
they
will
graunt
a
figure
in
those
wordes
:
namely
,
Contineus
pro
continent●
,
that
by
the
cup
is
meant
the
wine
in
it
.
If
then
they
wil
admit
a
figure
in
this
,
why
may
there
not
bee
a
figure
in
the
other
?
namely
fignatum
pro
figno
,
that
these
wordes
,
This
is
my
body
,
should
bee
vnderstood
thus
:
This
bread
is
a
signe
of
my
body
(
which
was
broken
for
you
.
)
If
wée
looke
into
the
olde
Sacramantes
of
the
Iewes
,
namely
,
Circumcision
,
and
the
Paschall
lambe
,
we●
shall
find
the
phrase
of
spéech
obserued
.
For
Circumcision
was
called
the
Lords
couenant
,
when
indéed
it
was
not
the
couenant
(
as
all
men
doo
knowe
)
but
a
signe
and
seale
of
the
couenant
:
for
the
couenant
was
this
to
Abraham
,
Ero
Deus
tuus
,
&
seminis
tui
,
&c.
I
will
bee
thy
God
,
and
the
God
of
thy
seede
,
&c.
Gen.
17.
Rom.
4.11
.
So
likewise
the
Paschall
Lambe
is
called
the
Passeouer
,
when
indéed
it
was
but
a
sign
of
their
passe-ouer
,
or
passing
ouer
or
through
the
red
Sea
(
which
was
a
mightie
and
most
wonderfull
deliuerance
,
Pharao
and
all
his
host
béeing
in
the
Sea
,
when
they
passed
through
as
on
dry
land
.
)
Insomuch
therefore
as
it
is
vsuall
in
Sacraments
so
to
speake
,
it
is
not
against
reason
,
but
standeth
with
verie
good
reason
to
thinke
,
that
Christ
Iesus
in
instituting
this
Sacrament
,
which
to
the
Christians
is
the
same
that
the
Paschall
Lambe
was
to
the
Iewes
,
did
likewise
call
the
bread
his
bodie
,
in
such
sort
as
the
Paschall
Lambe
was
the
Passeouer
:
that
is
to
say
figuratiuely
,
that
as
the
Paschall
Lambe
was
called
the
Passeouer
,
and
yet
was
but
a
signe
and
remembraunce
of
their
Passeouer
,
so
the
bread
was
called
his
bodie
,
and
yet
it
was
but
a
signe
and
remembraunce
of
his
bodie
.
And
that
this
is
the
right
exposition
,
may
appéere
by
the
wordes
of
Christ
,
where
hee
sayth
,
Doe
this
in
remembrance
of
mee
.
Tertul.
contr.
Mar.
●iod
.
lib.
4.
Luke
.
22.19
.
Tertullian
likewise
doth
so
expound
them
:
for
hee
saith
,
Christ
said
,
Hoc
est
corpus
meum
,
id
est
,
figura
corporis
me●
,
This
is
my
body
,
that
is
,
a
figure
of
my
bodie
.
August
.
in
Psal.
8.
Augustine
likewise
saith
,
Christi
miranda
patientia
adhibuit
Iudam
ad
conuinium
in
quo
corporis
&
sanguinis
sui
figuram
discipulis
tradidit●
,
The
admirable
patience
of
Christ
admitted
Iudas
to
the
banquet
,
wherein
he
deliuered
to
his
Disciples
a
figure
of
his
body
&
bloud
.
And
againe
hee
saith
,
August
.
i●
Tom.
6.
contra
Adamant
.
●
Non
dubitauit
Dominus
dicere
hoc
est
corpus
meum
,
eum
daret
fignum
corporis
sui
,
The
Lord
doubted
not
to
say
this
is
my
bodie
,
when
he
gaue
but
the
signe
of
his
bodie
.
And
this
exposition
must
néedes
bée
true
,
for
Saint
Paule
saith
plainely
and
expressely
,
1.
Cor.
11.26.28
.
That
the
Communicant
doth
eate
breade
,
Ergo
it
remaineth
bread
after
the
wordes
of
consecration
.
For
if
it
were
transubstantiance
into
the
body
of
Christ
,
then
were
there
no
bread
to
eate
,
but
the
bodie
of
Christ
is
the
thing
that
should
bée
eaten
.
But
none
doo
eate
the
verie
bodie
of
Christ
:
for
if
euerie
Communicant
did
eate
the
verie
bodie
of
Christ
naturally
,
carnally
,
and
really
(
as
they
grossely
suppose
)
Christ
should
haue
a
number
of
bodies
,
which
inpalpably
absurd
and
monstrous
:
and
beside
then
euerie
Communicant
should
bée
saued
;
yet
,
euen
Iudas
himselfe
(
which
is
knowne
to
bée
the
ch●●●
of
p●rdition
:
)
for
Christ
saith
,
He
that
eateth
my
flesh
,
and
drinketh
my
bloud
,
hath
eternall
life
:
Iohn
.
6.54
.
Indéede
the
elect
and
godly
do
eat
Christ
,
and
drinke
Christ
,
but
how
?
not
carnally
,
but
spiritually
,
and
by
a
true
faith
,
apprehending
Christ
,
and
applying
Christ
with
all
his
benefites
as
firmly
vnto
their
soules
,
as
the
bread
and
wine
is
applyed
to
their
bodies
.
B●●●des
,
if
Christ
gaue
his
body
to
bée
eaten
really
by
his
Disciples
,
at
the
time
of
the
Institution
of
this
Sacrament
,
what
was
it
that
did
hang
on
the
crosse
on
the
morrow
?
Moreouer
Saint
Peter
saith
,
Act.
3.21
.
that
as
touching
the
bodie
of
Christ
,
the
Heauens
must
conteine
him
vnto
the
ende
of
the
world
:
If
his
bodie
bée
in
heauen
,
and
that
hée
hath
a
true
bodie
(
as
all
men
know
he
hath
)
how
can
it
be
that
hée
should
be
both
in
heauen
and
in
earth
,
as
touching
his
bodie
at
one
time
.
For
though
hée
haue
a
glorified
bodie
,
yet
hée
reteineth
the
nature
and
propertie
of
a
true
bodie
still
,
which
can
bée
but
in
one
place
at
once
:
August
.
2.
Iohan.
tract.
3.
And
so
saith
Augustine
,
saying
,
Corpus
Domini
in
quo
resurrexit
vno
tantum
loce
esse
potest
:
The
bodie
of
the
Lorde
wherein
hee
rose
againe
,
can
bee
but
in
one
place
onely
.
But
the
Papists
to
helpe
themselues
,
are
driuen
to
this
,
to
say
that
there
is
a
miracle
in
the
Sacrament
,
and
that
Christ
is
there
miraculouslie
:
Whereto
I
answere
,
that
if
the
breade
bée
turned
into
the
verie
bodie
of
Christ
by
a
miracle
,
then
should
it
appeare
visibly
so
,
for
the
nature
of
euerie
miracle
is
to
be
visible
to
the
outward
eie
and
senses
:
as
when
Christ
turned
water
into
wine
,
it
was
visibly
wine
:
When
Moses
rod
was
turned
into
a
Serpent
,
it
was
visibly
a
Serpent
:
And
so
if
the
breade
bée
turned
into
the
verie
bodie
of
Christ
,
it
is
visibly
his
bodie
,
if
you
will
hold
a
miracle
to
be
wrought
therein
.
But
Augustine
answereth
there
is
no
miracle
in
the
Sacrament
,
Augustine
Tom.
3.
de
●
Trinit.
lib.
3.
cap.
10.
saying
thus
:
Honorem
tanquam
Religiosa
poscunt
habere
stuporem
tanquam
mira
non
poscunt
:
The
Sacraments
may
haue
honour
as
thinges
religious
,
but
they
are
not
to
be
admired
at
as
miracles
.
Theodoret
also
is
most
expressed
against
Transubstantiation
,
Theodor.
Dialog.
2.
for
thus
he
saith
:
Neque
enim
signa
●istica
post
sanctificationem
recedunt
à
natura
sua
manent
enim
in
priore
substantia
,
figura
&
forma
,
&
videri
,
&
tangi
possunt
sicut
prius
.
That
is
,
The
mysticall
signes
after
consecration
,
doe
not
depart
from
their
nature
,
for
they
abide
stil
in
their
former
substance
,
figure
and
forme
,
and
may
be
both
seene
and
felt
as
before
.
Gelasius
a
Pope
himselfe
,
doth
say
most
plainely
,
that
there
is
no
transubstantiation
in
the
Sacrament
:
his
words
be
these
,
Non
desinit
substantia
vel
natura
panis
&
viui
,
&
certe
Imago
,
Gelas.
contra
Eurich
.
&
similitude
corporis
&
sanguinis
,
Christiin
actione
miseriorum
corporis
Christi
celebratur
.
The
substance
or
nature
of
bread
and
wine
doth
not
cease
,
and
verily
there
is
the
image
and
similitude
of
the
bodie
and
blood
of
Christ
celebrated
in
the
action
of
the
misteries
of
the
bodie
of
Christ
.
And
therefore
I
conclude
,
that
the
Church
of
Rome
which
now
is
,
is
not
the
same
which
it
was
in
former
times
,
but
it
is
become
degenerate
and
reuolted
from
that
former
puri●●●
which
once
was
in
it
:
And
conseq●●ntly
it
is
expressely
manifest
,
that
that
Church
both
may
and
doth
erre
.
The
Church
of
Rome
doth
further
holde
,
that
their
Pope
hath
authoritie
to
depose
kinges
and
Princes
:
But
by
what
Title
?
It
is
cleare
that
in
his
either
so
dooing
,
or
attempting
to
doo
hée
is
both
a
notable
Traitour
vnto
God
whose
authoritie
hée
doth
claime
and
arrogate●
,
and
vnto
Princes
to
whome
hée
should
bée
subiect
.
For
the
raising
and
pulling
downe
,
of
Princes
God
hath
reserued
to
himselfe
alone
and
in
his
power
:
For
it
is
hee
(
not
the
Pope
)
that
deposeth
the
mightie
from
their
seates
,
and
exalteth
them
that
are
of
lowe
degree
,
Luke
,
1.
It
is
hee
(
not
the
Pope
)
that
putteth
downe
Kings
,
and
giueth
Kingdomes
to
whomsoeuer
hee
will
.
And
it
is
hee
that
testifieth
of
himselfe
,
saying
:
Per
me
Reges
regnant
,
&
principes
dominantur
,
By
mee
Kinges
raigne
,
and
Princes
beare
dominion
,
Dan.
2.20
.
&
cap.
4.14
.
&
22.
Séeing
therefore
,
It
is
God
that
hath
this
high
authoritie
proper
to
himselfe
which
way
can
the
Pope
claime
it
,
without
iniurie
and
treason
vnto
God
?
Will
hée
claime
it
by
reason
of
his
keyes
,
and
in
his
Apostolicall
right
?
That
hée
cannot
doo
:
For
hée
must
remember
that
the
keies
giuen
,
were
the
keies
of
the
kingdome
of
heauen
,
Math.
16.19
.
And
therefore
by
authoritie
of
the
keies
h●●
cannot
meddle
with
terrestriall
kingdomes
to
open
an
entrance
for
any
into
them
,
or
to
shut
out
or
exclude
any
that
bée
in
them
.
And
beside
Saint
Paul
the
Apostle
doth
say
expressely
both
of
himselfe
,
and
of
the
rest
of
the
Apostles
,
that
how
great
authoritie
soeuer
they
haue
for
the
ouerthrowing
of
●●●ang
holds
(
that
is
,
of
rebellious
thoughts
,
and
proude
cence●●●●
,
and
stiffenecked
opinions
seated
in
mens
harts
against
God
,
as
himselfe
expoundeth
in
the
same
place
)
that
all
their
power
and
meanes
to
conuert
men
is
onely
by
the
sword
of
the
spirit
which
is
the
word
of
God
,
and
by
the
power
of
the
keyes
committed
to
them
.
In
all
which
their
authority
,
giuen
vnto
them
from
Christ
,
hée
confesseth
plainely
,
2.
Cor.
10.4
.
That
the
weapons
of
their
warfare
,
are
not
carnall
,
but
mighty
through
God
,
that
is
,
spirituall
:
Which
words
doo
demonstrate
,
that
by
their
ecclesiasticall
ministerie
,
they
haue
cléerely
no
ciuill
authoritie
committed
to
them
.
And
moreouer
it
is
manifest
,
by
the
practise
of
the
Apostles
and
all
their
precepts
(
commaunding
all
Christians
to
obay
their
Rulers
,
their
Kinges
and
Princes
,
yea
,
though
they
were
persecutors
)
that
the
Apostles
neuer
had
any
such
authoritie
committed
to
them
,
Rom.
13.1.2.3.4
.
1.
Pet.
2.13
.
Tit.
3.1
.
And
therefore
it
is
vndoubtedly
true
,
that
the
Pope
of
Rome
cannot
claime
it
by
any
such
authoritie
.
Againe
,
the
Bishop
of
Rome
can
claime
no
more
authoritie
by
the
power
of
the
keies
,
or
of
binding
and
loosing
,
than
any
other
Bishop
elsewhere
may
doo
,
for
the
keyes
,
that
is
to
say
,
the
power
of
opening
and
shutting
,
and
of
binding
and
loosing
,
Iohn
,
20.22.23
.
were
giuen
to
all
the
rest
of
the
Apostles
as
well
as
to
Peter
:
And
consequently
for
any
Minister
of
the
Gospell
thereby
to
claim●
authoritie
aboue
another
is
absurd
:
For
they
bée
all
indifferently
ioined
in
one
commission
,
and
therefore
haue
al
equall
authoritie
,
&
therefore
the
Bishop
of
Rome
by
vertue
of
the
keies
hath
no
more
authority
than
any
other
Bishop
hath
:
That
is
to
say
,
none
at
all
to
depose
Princes
,
their
duetie
is
rather
to
practise
obedience
themselues
to
them
,
and
to
teach
the
same
obedience
to
others
as
the
Apostles
of
Christ
did
.
Yea
,
Christ
himselfe
said
,
his
kingdome
was
not
of
this
world
,
Ioh.
18.36
.
Himself
likewise
refused
to
bée
made
a
king
,
Ioh.
6.15
.
Himselfe
paid
tribute
vnto
Caesar
,
and
commaunded
others
to
giue
the
same
,
and
all
other
dueties
of
subiection
and
obedience
vnto
Caesar
,
Math.
22.21
.
If
hée
were
subiect
to
Caesar
,
it
is
a
shame
for
the
Bishop
of
Rome
to
exalt
himselfe
aboue
Caesar.
But
perchaunce
the
Bishop
of
Rome
,
will
challenge
this
his
Soueraigne
Authoritie
ouer
Princes
by
donation
from
Constantine
,
or
some
other
Christian
Emperour
:
Indéede
such
Fables
sometimes
hée
is
not
ashamed
to
vtter
,
but
let
it
bée
the
strongest
way
for
him
if
you
will
,
that
some
Christian
Emperour
was
so
foolish
as
to
giue
him
his
Empyre
(
which
is
neither
likely
nor
credible
)
yet
s●y
I
,
it
was
neither
lawfull
nor
tollerable
for
him
to
take
it
,
if
hee
will
bée
a
Minister
of
the
Gospell
,
or
a
Successour
of
the
Apostles
.
For
Christ
hath
expressely
forbidden
his
Apostles
,
and
in
them
all
the
Ministers
of
his
Gospell
,
all
such
dominion
,
and
ciuill
iurisdiction
,
saying
thus
vnto
them
,
The
Kings
of
Nations
raigne
ouer
them
,
and
they
that
be
great
amongst
them
,
beare
rule
or
dominion
:
But
it
shall
not
bee
so
with
you
.
Matthew
,
20
,
25.26
.
Marke
,
10.42.45
.
Luke
,
22.25
.
and
26.
verses
.
Which
wordes
bée
most
prohibitorie
,
and
shewe
that
they
may
not
raigne
like
kings
of
Nations
,
nor
beare
rule
as
great
men
in
those
Nations
doo
:
But
they
must
serue
in
the
Church
,
and
bée
diligent
to
discharge
that
great
charge
in
the
Church
which
their
Master
Christ
Iesus
hath
laide
vppon
them
:
And
therefore
euery
way
the
Pope
of
Rome
hath
no
title
,
but
is
herein
an
vsurper
,
and
an
intruder
,
and
a
notorious
and
odious
Traitor
both
to
God
and
Princes
.
And
besides
,
all
the
auntient
Churches
haue
affirmed
and
acknowledged
the
supreame
authoritie
of
Princes
,
aboue
and
ouer
all
both
Priests
and
people
:
And
therefore
saith
Tertullian
,
Colimus
Imperatorem
vt
hominem
à
Deo
secundum
,
Tertullian
ad
Scapulam
.
&
solo
Deo
minorem
:
We
honour
the
Emperour
as
the
next
man
to
God
,
and
inferiour
to
God
onelie
.
And
againe
hée
saith
,
that
Princes
are
A
Deo
secundi
,
Tertul.
in
Apologet.
●
post
cum
primi
,
ante
omnes
,
&
super
omnes
.
The
second
to
God
,
the
first
next
after
God
,
and
before
and
ouer
all
men
.
Optatus
in
like
sort
saith
,
Optatus
contr.
Parmen.
lib.
1●
Chrysost.
ad
populum
Antioch
.
homil.
2.
Gregor.
epist.
lib.
3.
cap.
100.
&
cap.
103.
Super
Imperatorem
non
est
,
nisi
solus
Deus
qui
fecit
Imperatorem
,
There
is
none
aboue
the
Emperour
,
but
God
onelie
which
made
the
Emperour
.
And
Chrysostome
saith
,
Parem
vllum
super
terram
non
habet●
He
hath
no
equall
on
earth
.
And
Gregory
Bishop
of
Rome
himselfelf
affirmeth
,
That
power
is
giuen
to
Princes
from
heauen
,
not
onely
ouer
souldiers
,
but
priests
.
And
therefore
I
conclude
,
that
the
Church
of
Rome
which
now
is
,
is
not
the
Church
which
once
it
was
,
but
is
wonderfully
fallen
into
corruption
,
and
growne
into
pride
,
both
against
God
and
his
annointed
Prince
,
and
consequently
not
onely
may
erre
,
but
dooth
erre
,
and
that
most
detestably
and
abhominably
in
the
highest
degrée
.
The
Bishop
of
Rome
dooth
further
holde
,
that
hee
hath
authoritie
from
God
to
forgiue
sinnes
:
&
therevpon
hee
sendeth
foorth
his
Charters
of
pardon
,
his
Buls
and
Indulgences
,
to
such
as
hée
meaneth
to
assoyle
.
The
Scribes
in
the
Gospell
could
say
,
None
can
forgiue
sinnes
but
God
.
Mar.
2.7
.
Iob
,
14.4
.
Esay
.
43.25
.
If
therefore
the
Pope
of
Rome
will
take
vpon
him
to
forgiue
sinnes
(
in
that
sort
hée
dooth
)
hée
must
proue
himselfe
to
bée
God
,
otherwise
his
actions
will
not
bée
warranted
:
how
often
in
the
Scriptures
is
it
said
of
God
that
hée
forgiueth
iniquity
and
transgressions
?
ascribing
that
authority
only
to
God
and
to
no
other
.
I
néed
not
recite
any
particular
places
,
the
whole
booke
of
God
is
plentifull
héerein
.
I
doo
not
denie
,
but
Ministers
of
the
Gospell
haue
power
to
binde
and
to
loose
sinners
(
as
Christ
himselfe
sheweth
,
Math.
16.
)
but
how
,
and
whome
?
They
can
neither
iustifie
the
vnrighteous
whom
God
abhorreth
,
nor
yet
condemn
the
godly
and
faithfull
,
whome
God
dearely
loueth
:
In
as
much
therefore
as
they
cannot
pardon
such
as
God
condemneth
,
nor
yet
condemn
such
whom
God
acquiteth
,
Rom.
8.33.34
.
it
is
manifest
that
al
their
power
of
binding
and
loosing
sinners
,
is
limited
and
bounded
within
the
compasse
of
Gods
word
,
which
they
may
not
passe
:
for
if
they
doo
,
they
goe
beyond
their
warrant
,
and
so
all
that
they
doo
will
bée
of
no
force
.
The
incredulous
and
obstinately
wicked
persons
,
they
may
by
warrant
of
Gods
word
pronounce
condemnation
against
,
except
they
doo
repent
,
and
to
the
assuredly
faithfull
repentant
and
godly
persons
,
whose
centinuall
care
is
to
please
God
and
walke
in
his
waies
,
they
may
pronounce
the
sentence
of
vndoubted
and
certaine
saluation
,
because
the
worde
of
God
doth
affirme
as
much
:
and
this
all
the
binding
and
loosing
of
sinners
which
they
haue
.
For
in
all
their
pronunciations
of
pardons
,
and
forgiuenesse
of
sinnes
,
they
must
bée
sure
they
speak
not
in
their
own
names
,
nor
their
owne
wils
and
pleasures
,
but
they
must
doo
it
in
the
name
of
God
,
béeing
first
assured
that
it
is
his
word
,
will
,
&
pleasure
which
they
vtter
.
But
the
Bishop
of
Rome
obserueth
not
the
rule
of
Gods
word
to
sqare
&
measure
his
pardon
by
:
but
pardoneth
whom
he
lift
,
&
as
hee
list
,
as
if
he
were
a
God
himselfe
,
hauing
absolute
power
in
himselfe
(
without
respect
of
Gods
word
or
will
)
to
doo
what
he
list
.
Insomuch
as
Traitors
&
rebels
against
God
and
their
lawfull
Princes
,
he
will
not
only
pardon
without
exception
,
but
he
will
abette
them
in
their
deuilish
deuised
,
and
perswade
them
forward
in
their
damnable
courses
,
till
at
last
(
when
it
is
too
late
for
them
to
repent
)
they
will
(
if
they
take
not
good
héed
in
time
)
féele
the
●●art
of
it
in
hell
tormentes
together
for
euer
.
What
the
religon
of
Rome
is
,
may
appéere
by
this
,
that
any
man
for
monie
may
get
a
pardon
for
his
sins
:
&
then
what
sin
néed
rich
men
feare
to
commit
,
when
a
Popes
pardon
will
saiue
all
▪
or
how
can
it
be
otherwise
than
a
religion
of
licentiousnes
,
when
for
mony
a
man
may
haue
a
licence
of
dispensation
against
any
sin
whatsoeuer
.
These
things
be
such
open
blottes
to
the
Romish
religion
,
as
that
worthily
euery
good
and
godly
minde
hath
it
in
detestation
,
&
doth
iustly
condemne
it
.
Yet
further
will
I
prooue
,
that
the
Church
of
Rome
cannot
be
the
true
Church
possibly
.
1
The
Church
of
Rome
doth
hold
,
that
the
diuine
and
sacred
Scriptures
doo
not
containe
all
things
necessarie
to
saluation
:
but
their
vnwritten
traditions
must
(
forsooth
)
all
bée
receiued
with
equall
and
lyke
authoritie
,
for
so
hath
theyr
Councell
of
Trent
determined
.
Councel
,
Trent
.
1.
decree
.
4.
Session
.
Distin.
20.
cap.
in
libellis
.
Distin
in
cap.
in
canonicis
.
Distin.
19.
cap.
sic
omnes
.
And
Pope
Le●
the
fourth
feareth
not
to
pronounce
with
a
loud
voice
,
That
hee
that
receyueth
not
without
difference
the
Popish
Cannons
as
well
as
the
foure
Gospels
,
beleeueth
not
aright
,
nor
holdeth
the
Catholike
faith
effectually
.
The
decretall
Epistles
also
they
number
with
the
Canonical
scriptures
.
And
Pope
Agathe
saith
,
that
all
the
sanctions
and
decrées
of
their
Romish
Sea
are
to
bee
taken
as
stablished
by
the
diuine
voice
.
Which
blasphemies
who
can
abyde
▪
For
heereby
they
make
both
the
Scriptures
imperfect
,
and
not
so
content
,
doe
further
adde
vnto
those
Scriptures
.
Wherein
they
commit
two
notable
sinnes
,
first
accusing
the
sacred
and
canonical
scriptures
that
they
containe
not
al
matters
necessary
to
saluation
:
which
is
directly
contrary
to
the
testimonie
of
S.
Iohn
,
who
saith
,
that
these
things
are
written
that
ye
may
beleeue
,
&
that
in
beleuing
ye
may
haue
life
eternal
:
and
cleane
contrary
to
the
testimonie
of
Saint
Paul
,
who
saith
,
That
the
Scriptures
(
giuen
by
diuine
inspiration
)
are
profitable
to
reproue
,
to
teach
,
to
correct
,
to
instruct
,
and
perfect
the
man
of
God
.
2.
Tim
3.15
.
Ergo
the
Scriptures
or
word
of
God
written
,
is
a
true
,
sound
,
and
perfect
whole
doctrine
,
containing
in
it selfe
fully
all
things
néedfull
for
our
saluation
.
Yea
Saint
Paule
saith
expressely
to
Timothie
,
That
the
Scriptures
are
able
to
make
him
wise
vnto
saluation
.
2.
Tim.
3.13
.
And
therefore
the
Church
of
Rome
béeing
cleane
contradictorie
,
dooth
marueilously
erre
:
and
therefore
also
we
néed
none
of
theyr
vnwritten
traditions
.
And
againe
,
how
should
we
bée
assured
that
those
traditions
which
they
call
Apostolicall
,
be
Apostolicall
,
considering
them
not
written
by
the
Apostles
?
Augustine
speaking
hereof
,
saith
thus
:
Si
qua
retinuit
Iesus
Christus
,
August
.
in
epist
ad
Ianuar.
quis
nostrum
dicet
hoc
vel
illud
esse
?
Et
si
quis
hoc
dicat
,
quomodo
probabit
?
That
is
,
If
Iesus
Christ
haue
kept
any
thing
close
,
which
of
vs
shall
say
that
it
is
this
or
that
?
And
if
anie
say
it
is
this
,
how
wil●
hee
proue
it
?
For
all
the
errors
of
the
Church
of
Rome
,
shrowd
themselues
vnder
the
harbour
of
traditions
.
And
Chrysostom
saith
flatly
,
whatsoeuer
is
requisite
for
our
saluation
,
Chrysost.
in
Math.
24.
hom.
4
:
Chrys.
in
2.
Thes.
2.
is
conteined
in
the
Scriptures
.
And
againe
hee
saith
,
All
thinges
bee
cleare
and
plaine
in
the
Scriptures
,
and
whatsoeuer
thinges
be
needfull
be
manifest
there
.
And
Ierome
in
the
prologue
of
the
Bible
to
Paulyne
,
after
hée
had
recited
the
bookes
of
the
new
Testament
and
the
old
,
saith
thus
:
Ierom
in
his
prolog
of
the
Bible
.
I
pray
thee
(
deare
brother
)
among
these
liue
,
muse
vpon
these
,
know
nothing
else
,
seeke
for
none
other
thing
.
And
againe
vpon
the
bookes
of
the
olde
and
new
Testament
:
These
writings
be
holie
,
these
bookes
bee
sound
,
there
is
none
other
to
bee
compared
to
these
,
whatsoeuer
is
beside
these
,
may
in
no
wise
bee
receaued
amongst
these
holy
things
.
Iero.
vpon
Agge
,
2.
And
againe
hée
saith
,
All
other
thinges
which
they
seeke
out
or
inuent
at
their
pleasure
,
without
the
authority
&
testimony
of
the
Scriptures
(
as
though
they
were
the
traditions
of
the
Apostles
)
the
word
of
God
cutteth
off
.
Let
vs
therefore
stand
fast
to
the
written
word
of
God
,
and
as
for
their
traditions
,
which
they
cannot
prooue
but
obtrude
vnto
vs
without
testimonie
of
Scriptures
,
let
vs
contemne
them
.
Athana●
,
contra
gentiles
.
For
as
Athanasius
saith
,
the
holy
Scriptures
inspired
from
God
,
are
sufficient
to
all
instruction
of
the
truth
.
And
as
for
the
other
point
of
the
Papists
in
equalling
and
adding
of
their
traditions
,
their
decretall
Epistles
and
Canons
,
to
the
pure
and
diuine
word
of
God
,
it
is
a
blasphemy
intollerable
,
and
who
can
indure
it
?
For
doth
not
God
say
thus
,
Deu.
4.
Yee
shall
put
nothing
to
the
word
which
I
commaunde
you
,
neither
take
ought
there
from
.
Deu.
12.
Deut.
4.
And
againe
he
saith
,
whatsoeuer
I
commaund
you
,
that
take
heede
yee
doe
onely
to
the
Lord
,
put
nothing
thereto
not
take
ought
therefrom
.
And
doth
not
S.
Iohn
in
his
Reuelation
,
Reue.
22.
say
that
if
any
man
adde
to
this
thinge
God
shall
adde
vnto
him
the
plagues
which
are
written
in
this
booke
and
shall
take
away
his
part
out
of
the
booke
of
life
.
I
conclude
therefore
that
the
Church
of
Rome
which
doth
not
content
hir selfe
with
the
sacred
and
Holie
Scripture
(
which
the
chast
spouse
of
Christ
euermore
doth
)
is
not
the
true
Church
of
God
:
for
there
she
sheweth
hir selfe
to
beare
the
marke
of
a
strumpet
.
But
when
shée
procéedeth
and
addeth
hir
owne
traditions
,
Decretall
Epistles
,
and
Cannons
to
the
word
written
:
and
maketh
them
to
be
of
as
good
and
equall
authoritie
as
the
Canonicall
and
sacred
Scriptures
themselues
,
What
greater
pride
could
haue
bin
shewed
,
or
what
higher
blasphemie
?
But
these
are
the
right
notes
of
an
adulteresse
,
to
equall
hirself
with
her
husband
.
Yea
,
What
should
I
say
more
?
They
holde
that
the
authoritie
of
the
Church
is
aboue
the
Scriptures
,
which
sheweth
fullie
the
notable
pride
and
spirituall
whoredome
of
their
Church
.
2
The
Church
of
Rome
is
Idolatrous
,
and
therfore
it
is
not
the
true
Church
.
They
fall
downe
before
Idolls
and
Images
as
the
heathen
did
,
and
therfore
commit
Idollatrie
as
the
heathen
did
:
I
speake
for
the
manner
of
their
worship
,
for
the
heathen
how
soeuer
they
worshipped
not
the
true
God
,
yet
they
thought
they
worshiped
the
true
God
,
and
their
meaning
was
to
worship
the
the
true
God
in
the
Image
or
Idoll
,
as
the
Papists
likewise
doo
meane
:
for
they
say
,
they
be
not
such
fooles
as
to
thinke
or
beléeue
that
an
Image
or
Idoll
(
made
of
wood
or
stone
)
could
bée
God
:
neither
were
the
heathen
so
foolish
as
to
thinke
or
beléeue
that
their
Idolles
or
Images
were
God
,
(
for
they
knew
they
were
made
of
wood
or
stone
or
such
like
)
but
(
as
they
tooke
it
)
they
worshipped
God
in
the
Image
,
as
the
Papists
say
they
doo
:
and
therefore
the
case
for
the
manner
of
worship
is
all
one
:
Againe
if
the
Papistes
doo
not
worshippe
the
Idoll
or
Image
,
why
doe
they
bowe
downe
vnto
it
?
God
commaundeth
saying
:
Thou
shalt
not
make
to
thy selfe
any
grauen
Image
,
Exod.
20.
so
that
the
verie
making
of
Images
to
represent
God
withall
(
who
is
a
spirit
eternall
and
invisible
)
is
Idollatry
.
Againe
hée
saith
:
Thou
shalt
not
bowe
downe
to
them
,
nor
worship
them
,
&c.
So
that
to
bowe
downe
vnto
them
(
though
they
bée
supposed
to
represent
God
)
〈◊〉
Idollatrie
,
for
God
must
be
worshipped
in
such
sort
as
himselfe
hath
prescribed
,
and
not
otherwise
:
and
that
it
is
flat
Idollatrie
to
worshippe
God
in
any
Image
,
is
expresse
and
manifest
by
the
Children
of
Israell
,
when
they
made
the
golden
Calfe
to
bee
a
representation
of
God
,
Exod.
32.
for
the
Tert
sheweth
that
it
was
Idollatrie
,
for
which
many
of
them
were
plagued
&
punished
,
and
yet
their
meaning
was
to
worship
the
true
God
in
the
Calfe
:
for
they
were
not
so
simple
as
to
thinke
or
beléeue
that
that
dead
Idoll
or
Image
was
God
,
and
therefore
the
Idollatrie
of
the
church
of
Rome
is
as
grosse
and
wicked
as
theirs
was
.
Neyther
can
the
Papists
helpe
themselues
in
their
wonted
distinction
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
affirming
that
they
giue
to
Images
but
Duliam
that
is
seruice
and
to
God
Latriam
that
is
worship
,
2.
Cor.
6.15.16
.
shewing
thereby
that
both
they
worship
God
and
serue
Images
:
But
how
agreeth
the
temple
of
God
with
Images
,
saith
Paull
:
or
what
warrant
haue
they
to
serue
Images
beside
God
?
When
Christ
him selfe
saith
(
it
is
written
:
)
Thou
shalt
worship
the
Lord
thy
God
,
Math
4.10
Deu.
9.13
.
&
10.20
.
and
him
onely
shalt
thou
serue
.
And
Paull
the
Apostle
doth
likewise
perswade
expressly
:
that
men
shuld
turne
from
Idolls
or
Images
to
serue
the
liuing
God
,
(
where
the
word
Dulia
is
vsed
)
whereby
the
Apostle
doth
shew
that
there
is
such
an
opposition
betwéene
Images
and
the
seruice
of
God
,
that
he
that
serueth
the
one
,
cannot
serue
the
other
.
God
himselfe
disliketh
Idolles
and
Images
vtterly
,
Abac.
1.
saying
by
his
Prophet
that
they
are
so
farre
from
being
Lay-mens
Bookes
(
as
the
Papistes
tearme
them
)
that
they
are
no
better
than
teachers
of
lies
.
And
Saint
Iohn
himselfe
commaundeth
all
Christians
to
kéepe
themselues
from
Idols
:
1.
Ioh
,
5.21
.
Besides
it
is
Idollatry
to
praye
vnto
any
but
God
:
For
Christ
hiddeth
when
men
pray
,
not
to
call
vppon
the
Uirgin
Mary
,
nor
any
other
Saint
departed
this
life
but
vpon
God
onely
:
When
yée
pray
(
saith
hée
)
say
thus
.
Math.
6.
Our
Father
whinh
art
in
heauen
&c.
Againe
Saint
Paull
saith
,
howe
shall
they
call
vppon
him
on
whom
they
haue
not
beleeued
?
Rom.
10.14
declaring
therby
that
faith
and
prayer
goe
together
.
Wee
can
call
vpon
none
but
we
must
consequently
also
beleeue
on
him
:
But
we
are
to
beléeue
none
but
God
,
therefore
wee
may
pray
to
none
but
God
;
and
therefore
the
Church
of
Rome
calling
vpon
Saints
departed
,
committeth
grosse
Idollatry
,
for
the
Scripture
sheweth
that
God
onely
is
to
be
prayed
vnto
.
Besides
,
They
that
in
their
Idolatrous
Masse
or
Sacrament
of
the
altar
(
as
they
tearme
them
)
after
a
certaine
mumbling
of
wordes
by
the
Priest
,
there
is
no
bread
nor
wine
remaining
but
the
very
bodie
&
blood
of
Christ
,
and
that
péece
of
bread
which
is
showed
(
for
bread
it
still
appeareth
to
be
,
for
al
their
magicall
mourning
)
they
commanded
to
bée
adored
and
worshipped
.
To
adore
or
worship
any
creature
(
such
as
bread
is
)
is
Idolatrie
:
the
Papisticall
Church
doth
the
same
:
Ergo
it
is
Idolatrous
.
I
haue
proued
it
before
,
that
it
remaineth
bread
after
consecration
,
and
that
Christ
cannot
possiblie
bee
there
as
touching
the
bodilie
substance
because
in
that
respecte
he
is
ascended
vp
into
heauen
and
there
sitteth
on
the
right
hand
of
God
his
Father
,
vntill
he
come
to
iudge
the
quicke
and
the
dead
,
&
if
they
will
not
beléeue
Diuine
testimonies
therein
:
Yet
the
authority
of
Cicero
a
heathen
man
might
somewhat
moue
them
,
for
in
one
place
he
saith
:
Quem
tam
Amentemesse
putas
qui
illum
quo
vescator
Deum
credat
esse
?
That
is
,
Cicero
.
lib
de
natura
.
Whome
doe
you
thinke
so
mad
as
to
beleeue
that
which
he
eateth
to
be
God
.
Insomuch
therefore
as
the
Church
of
Rome
doth
worship
bread
,
as
if
it
were
God
,
It
is
manifest
they
be
grosse
Idollaters
.
And
consequently
their
Church
cannot
be
the
true
Church
of
God
on
earth
.
3
The
Papistes
doe
not
denie
Christ
in
wordes
,
but
if
we
examine
them
by
perticulars
we
shall
finde
that
in
déede
they
doe
:
as
for
example
,
we
know
that
the
right
faith
beléeueth
Christ
Iesus
to
be
both
God
and
man
,
which
the
Church
of
Rome
in
wordes
will
so
affirme
:
But
vrge
them
in
this
point
of
the
Sacrament
,
and
then
they
bewray
themselues
,
that
they
beléeue
not
Christ
to
haue
a
true
bodie
:
for
when
they
are
preassed
with
this
,
that
the
bodie
of
Christ
cannot
be
both
in
heauen
and
in
earth
at
once
,
and
the
selfe
same
time
,
because
it
is
against
the
nature
of
a
true
bodie
so
to
bée
:
then
they
become
vbiquitaries
and
say
,
that
because
the
Godhead
of
Christ
is
euerie
where
,
therefore
his
humanitie
is
euerie
where
.
But
this
is
no
good
consequent
,
for
the
Godhead
and
humanitie
are
of
seuerall
nature
.
And
if
his
bodie
and
flesh
were
euerie
where
as
his
Godhead
is
:
howe
is
that
true
which
the
Angell
spake
saying
surrexit
non
est
hic
.
He
is
risen
he
is
not
here
.
For
these
wordes
sheweth
that
his
bodie
and
flesh
is
not
euery
where
.
Mat
28.6
.
Againe
if
he
were
euery
where
in
respecte
of
his
humanitie
,
how
is
it
true
that
he
ascended
into
heauen
?
For
that
word
ascention
doth
shew
that
his
bodilie
presence
did
remoue
from
one
place
to
another
,
and
then
was
it
not
in
that
place
from
whence
it
did
remoue
.
Lastly
it
is
the
propertie
of
a
Diuine
nature
to
be
euerie
where
,
and
therefore
whilest
they
defend
this
vbiquitie
of
the
flesh
of
Christ
:
It
is
as
much
as
if
they
should
say
that
the
flesh
of
Christ
is
turned
into
God
(
which
is
a
groosse
Herisie
.
And
thus
it
appeareth
,
that
the
Papists
doe
with
the
Eutichians
,
deny
that
Christ
hath
a
true
bodie
when
they
holde
that
(
contrarie
to
the
nature
of
a
true
bodie
)
it
may
be
in
diuers
places
at
once
:
yea
,
euerie
where
:
and
therefore
denying
Christ
to
haue
a
true
bodie
,
they
are
not
the
true
Church
:
and
somuch
for
their
error
concerning
the
person
of
Christ
.
4
Now
for
the
office
of
Christ
,
(
for
his
person
&
his
office
bee
two
chiefe
thinges
which
we
are
all
to
regard
.
)
The
Papists
will
yéeld
with
vs
that
it
consisteth
in
these
thrée
points
,
namely
:
that
he
is
both
a
Prophet
,
a
Priest
,
and
a
king
.
This
I
say
in
words
they
will
acknowledge
,
but
in
déedes
and
veritie
they
doe
not
,
for
in
respect
that
Christ
is
our
Prophet
which
should
and
did
reueale
his
Fathers
will
vnto
the
world
,
wee
ought
to
bee
content
with
his
voice
,
and
search
no
further
then
hée
hath
reuealed
in
his
Scriptures
.
But
the
Papists
are
not
so
contented
,
but
they
holde
that
their
vnwritten
traditions
and
Popish
Cannons
,
must
also
bee
receaued
vpon
like
perill
of
damnation
,
as
before
it
shewed
concerning
the
Priesthood
of
Christ
.
It
consisteth
in
two
things
,
namely
the
offering
vp
of
himselfe
once
for
a
full
perfect
and
sufficient
Sacrifice
:
And
his
intercession
with
his
Father
,
which
yet
remaineth
also
and
shall
doe
to
the
worlds
end
.
Both
these
the
Papists
annihilates
as
I
will
proue
.
First
concerning
the
Sacrifice
and
Oblation
of
Christ
,
there
is
noe
doubt
but
béeing
once
done
vpon
the
Crosse
,
it
was
a
most
full
,
perfect
and
satisf●ctorie
Sacrifice
to
deliuer
both
a
culpa
&
pana
:
from
the
guiltines
and
the
punishment
incident
to
that
guiltines
:
for
otherwise
how
should
Christ
bée
Iesus
,
that
is
a
Sauiour
,
Mat.
1.
●1●
if
he
did
not
deliuer
vs
from
the
punishment
,
as
well
as
from
the
sin
.
But
the
Papists
hold
that
Christ
hath
obtained
by
his
passion
,
remission
for
our
sins
going
before
Baptisme
:
but
sinnes
committed
after
Baptisme
,
that
his
passion
hath
taken
away
only
the
guiltines
,
but
that
the
punishment
remaineth
notwithstanding
,
which
is
to
be
paide
in
purgatorie
(
as
they
say
)
and
to
be
redéemed
by
our
owne
satisfactions
,
and
so
they
make
the
punishment
due
to
sinne
(
which
is
indéed
eternall
in
hell
)
to
bee
but
temporarie
in
purgatorie
vpon
satisfactions
(
as
they
haue
deuised
)
.
But
what
can
a
man
giue
for
the
ransome
of
his
soule
?
And
it
appeareth
before
,
euen
by
the
reporte
of
Augustine
that
the
Catholicke
faith
beléeueth
in
Purgatorie
,
such
as
they
haue
inuented
.
1.
Ioh.
1
,
6●
.
For
as
Saint
Iohn
saith
the
blood
of
Christ
is
that
which
purgeth
vs
from
all
sinne
,
and
that
his
most
pretious
blood
is
the
onelie
Purgatorie
wée
holde
,
and
doth
deliuer
his
people
from
the
punishement
due
to
sinnes
,
aswell
as
from
sinnes
:
for
our
punishment
was
laide
vppon
him
and
with
his
stripes
are
wee
healed
,
Esay
.
53.
as
the
Prophet
Esay
speaketh
:
Againe
the
Papists
doe
saye
they
offer
vp
Christ
in
their
Masse
,
which
Masse
they
saye
is
propitiatorie
,
both
for
the
liuing
and
the
dead
:
First
for
the
dead
it
cannot
bee
propitiatorie
nor
doe
good
vnto
,
for
as
the
tree
falleth
,
Eccle.
1●
.
so
it
lieth
:
and
as
a
man
is
found
to
die
,
so
bee
goeth
either
to
heauen
or
to
hell
.
A
third
place
which
the
Papists
call
purgatorie
there
is
not
.
And
if
any
bee
in
heauen
their
Masses
can
doo
them
no
good
:
for
they
inioy
all
good
alreadie
:
And
if
any
bee
in
Hell
,
Luk
▪
1●
.
wee
know
that
Ex
inferno
nulla
redemptio
,
from
hell
there
is
no
redemption
.
And
therefore
for
the
dead
it
canot
be
propitiatory
,
nor
any
thing
els
availeable
:
And
for
the
liuing
it
cannot
be
propitiatorie
.
Yea
it
is
blasphemous
&
derogatorie
to
the
passion
of
Christ
once
for
all
,
for
in
asmuch
as
he
is
a
Priest
for
euer
,
after
the
order
of
Melchisedeck
,
he
is
to
die
but
once
which
he
did
vpon
the
Crosse
:
whose
obligation
béeing
perfect
(
as
the
Author
to
the
Hebrews
speaketh
:
Heb.
5.
&
6.7
.
&
8
,
&
9
,
)
néedeth
not
any
other
helpe
(
as
of
maske
or
whatsoeuer
els
)
to
make
it
perfect
:
yea
it
is
wicked
,
grosse
,
blasphemous
,
and
damnable
to
suppose
any
imperfection
in
the
sacrifice
and
ablation
of
Iesus
Christ
,
for
God
twice
cried
with
a
voice
from
heauen
saying
,
This
is
my
beloued
Sonne
in
whom
I
am
well
pleased
.
Math.
3.17
Math
,
17.8
5
As
touching
the
other
part
of
his
Priesthood
:
namely
,
Rom.
8.34
.
Heb
,
7.25
.
his
intercession
with
his
father
,
whereby
he
maketh
request
vnto
God
for
vs
,
although
the
Papists
ascribe
them
chiefly
vnto
Christ
,
yet
what
doo
they
else
but
cleane
robbe
him
of
it
,
when
they
associate
others
with
him
.
As
namely
the
virgin
Mary
,
They
call
her
the
Queene
of
heauen
;
the
gate
of
Paradise
;
their
life
and
sweetenes
;
the
Treasurer
of
Grace
;
the
refuge
of
sinners
;
and
the
Mediatrix
of
men
.
I
pray
what
doo
they
nowe
leaue
to
Christ
:
Yea
when
they
say
thus
to
her
,
O
felix
puerpera
nostra
pians
scelera
,
iure
matris
impera
Redemptori
,
that
is
,
O
happy
mother
satisfieng
for
our
sinnes
,
by
thy
motherly
authority
commaund
the
Redeemer
.
What
greater
blasphemy
to
Christ
coulde
they
haue
vttered
?
It
is
cleare
that
saint
Paul
saith
there
is
but
one
God
,
and
one
Mediatour
betwéene
;
God
and
men
,
the
Man
Christ
Jesus
,
1.
Tim.
2.5
.
But
the
Papists
bée
not
content
with
him
,
but
will
haue
many
Mediatours
.
Saint
Paul
saith
moreouer
,
that
by
him
wée
haue
b●ldnes
and
accesse
vnto
God
,
Eph.
3.12
.
And
therefore
what
foolish
feare
is
it
of
the
Papists
to
appoint
to
themselues
other
Mediatours
?
Sith
therefore
the
Church
of
Rome
doth
not
repute
the
once
Oblation
of
Jesus
Christ
,
and
his
Intercession
to
bee
perfect
,
but
accuse
them
of
imperfection
(
as
appeareth
by
their
doctrines
)
it
cannot
possibly
be
the
true
Church
.
Christ
himselfe
biddeth
to
aske
in
no
other
name
than
in
his
,
and
promiseth
that
whatsoeuer
shall
bée
asked
in
his
name
,
it
shall
bée
done
,
Ioh.
14.13.14
.
Chrysostome
,
Chrisose
.
homil.
12.
de
Cana●neae
.
speaking
of
the
woman
of
Canaan
,
who
though
shée
were
a
sinner
was
hold
to
come
vnto
Christ
,
saith
thus
,
En
prudentiam
huius
mulieris
non
precatur
Iacobum
non
supplicat
Iohanem
,
non
adit
ad
Petrum
,
nec
Apostolorum
caesum
respicit
,
aut
vllum
eorum
requirit
,
sed
pro
his
omnibus
penitentiam
sibi
comitem
adiungit
&
ad
ipsum
fontem
progreditur
.
Behold
the
wisedome
of
this
woman
.
She
doth
not
pray
Iames
,
shee
doth
not
beseech
Iohn
,
shee
goeth
not
to
Peter
,
shee
looketh
not
to
the
companie
of
the
Apostles
,
neither
doth
request
any
of
them
,
but
for
all
this
shee
taketh
repentance
for
hir
companion
,
Iadem
●mil
.
and
goeth
to
the
verie
fountaine
it selfe
.
And
againe
he
saith
,
that
to
haue
accesse
vnto
God
,
Nihil
opus
est
atriensi
seruo
vel
intercessore
,
sed
dic
miserere
mei
Deus
,
is
enim
te
audit
quocunque
sis
loco
&
vndecunque
innocetur
.
W
haue
no
need
of
any
Courtly
attendant
or
intercessor
,
but
say
,
haue
mercie
vpon
me
O
God
,
for
hee
heareth
thee
in
what
place
so
euer
thou
art
,
and
from
what
place
soeuer
thou
callest
vpon
him
.
Ambrose
likewise
answeareth
the
carnall
reason
of
the
Papists
,
Ambro.
in
Rom
,
1.
solent
(
saith
he
)
misera
vti
excusatione
dicentes
,
per
istos
posse
ire
ad
Deum
sicut
per
comites
itur
ad
reges
,
ideo
ad
regum
per
tribunos
&
comites
itur
quia
homo
vtique
est
rex
:
ad
deum
autem
,
quem
vtique
nihil
latet
,
suffragatore
non
est
opus
sed
mente
deuota
.
Vbicunque
enim
lelis
locutus
fuerit
&
respondebit
illi
.
That
is
,
They
are
wont
to
vse
a
pityfull
excuse
saying
,
by
these
(
Saints
.
)
They
may
haue
accesse
vnto
God
,
as
by
Earles
there
is
accesse
to
Kings
,
Therfore
is
it
that
by
Officers
and
Earles
accesse
is
made
to
the
King
,
because
the
King
himselfe
is
a
man
.
But
to
come
to
God
(
from
whom
nothing
is
hid
)
there
is
no
neede
of
a
spokesman
,
but
of
a
deuout
minde
:
for
wheresoeuer
such
a
one
speaketh
to
him
,
he
wil
answeare
him
.
The
Church
of
Rome
therefore
which
accounteth
not
of
the
sufficiencie
&
perfection
of
that
one
Oblation
of
Christ
,
nor
of
his
continuall
intercession
:
cannot
possiblie
be
the
true
Church
.
6
The
Papists
in
words
will
not
denie
but
Christ
is
a
King
,
which
hath
all
power
in
heauen
and
in
earth
:
But
indéed
it
appeareth
they
doe
exile
and
banish
him
out
of
his
kingdome
,
or
at
least
leaue
him
but
a
small
portion
or
rather
none
at
all
:
for
in
respect
that
hee
is
a
spirituall
King
and
the
King
of
his
Church
,
Iam.
4.12
.
he
is
also
(
as
Saint
Iames
speaketh
)
the
only
law
giuer
thereunto
,
and
therefore-by
his
lawes
only
,
the
Church
is
to
be
gouerned
,
which
they
cannot
abide
,
for
they
adde
their
Popish
cannons
,
constitutions
,
and
customes
,
whereby
they
will
haue
the
Church
gouerned
:
yea
they
wil
haue
these
take
place
though
they
vtterly
displace
the
word
of
God
,
for
the
maintenance
of
them
.
Secondly
Christ
onely
is
to
raigne
in
the
consciences
of
men
,
and
yet
the
Pope
claimeth
power
to
binde
mens
consciences
by
his
lawes
,
statutes
,
and
decrees
.
Thirdly
hee
claimeth
most
traiterously
to
be
the
head
of
the
whole
vniuersall
Church
,
which
title
by
way
of
prerogatiue
is
giuen
and
attributed
onely
to
Iesus
Christ
(
to
whome
it
onely
appertaineth
.
Ephe.
1.22
.
)
But
before
I
procéed
anye
further
herein
,
I
demaund
of
the
Pope
and
Papists
:
when
&
by
what
right
he
their
proud
Pope
taketh
vp
on
him
this
title
to
be
head
of
the
Church
or
vniuersall
Bishop
ouer
all
the
Christian
world
(
by
vertue
of
which
title
he
taketh
vpon
him
to
rule
as
he
list
,
&
to
doe
what
he
list
.
)
First
to
claime
it
as
successor
to
Peter
,
is
impossible
for
that
Peter
the
Apostle
,
neuer
had
any
such
title
,
prehemince
,
or
authoritie
ouer
the
rest
of
the
Apostles
.
Mat.
16.18
.
It
is
true
that
Christ
sayd
to
Peter
(
after
hée
had
confessed
Christ
to
be
that
Christ
the
sonn
of
the
liuing
God
.
)
Thou
art
Peter
and
vpon
this
rocke
will
I
build
my
Church
.
These
wordes
hitherto
giue
no
superioritie
to
Peter
aboue
the
rest
:
only
they
shew
that
the
Church
is
builded
non
super
Petrum
sed
super
Petram
:
not
vpon
the
person
of
Peter
but
vpon
the
rocke
:
and
vpon
what
rocke
?
namely
vppon
that
Christ
Jesus
whom
Peter
confesseth
to
bée
the
sonne
of
the
liuing
God
.
For
that
confession
of
Peter
concerning
Iesus
to
bée
that
Christ
the
sonne
of
the
liuing
God
,
is
the
rocke
whereupon
the
Church
is
builded
:
for
(
as
Saint
Paull
expoundeth
and
affirmeth
.
)
Other
foundations
can
no
man
lay
,
1.
Cor.
3.11
but
that
which
is
laid
already
,
namely
Iesus
Christ
:
And
in
another
place
hée
saith
expressely
:
1.
Cor.
10.4
that
that
rocke
was
Christ
:
And
Christ
himselfe
affirmeth
likewise
,
Mat.
7.24
.
that
he
that
heareth
his
wordes
and
doth
them
is
likened
to
one
that
buildeth
his
house
vpon
a
rocke
,
shewing
thereby
that
he
,
and
his
words
,
&
Doctrine
be
the
rocke
,
against
which
the
gates
of
hell
shall
neuer
preuaile
.
Agreeably
whereunto
speaketh
Saint
Paull
againe
,
Eph.
2.20
when
hee
saieth
that
the
Church
is
builded
vppon
the
foundation
of
the
Prophets
and
Apostles
,
Christ
Iesus
himselfe
beeing
the
head
stone
in
the
corner
.
Where
then
shall
wee
finde
that
Peter
was
made
Prince
of
the
Apostles
to
rule
ouer
all
the
rest
,
Mat.
16.19
as
the
Pope
now
doth
:
The
Papists
answeare
that
in
the
next
wordes
,
when
Christ
gaue
vnto
Peter
by
speaciall
name
,
the
keyes
of
binding
&
loosing
,
he
thereby
made
Peter
the
P●ince
&
vniuersall
Bishop
of
the
whole
Church
.
But
hereunto
I
say
,
that
Christ
therein
gaue
no
authoritye
more
to
Peter
than
to
the
rest
,
that
is
at
this
time
:
The
keyes
were
not
giuen
to
him
nor
to
the
rest
,
only
there
was
a
promise
that
they
should
be
giuen
:
for
the
wordes
be
not
in
the
present
tense
,
Do
tibi
I
giue
vnto
thee
:
But
in
the
future
tense
,
Dabo
tibi
I
will
giue
vnto
thee
,
which
promise
of
Christ
was
afterward
truely
performed
,
and
when
it
was
performed
,
the
keyes
,
Ioh.
20.22.23
.
that
is
the
power
of
binding
and
loosing
sinners
,
was
giuen
not
onely
to
Peter
,
but
to
Peter
and
all
the
rest
together
,
as
Saint
Iohn
in
his
Gospell
cléerely
declareth
and
avoucheth
.
Now
because
Peter
was
the
man
that
gaue
answeare
for
himselfe
and
the
rest
,
and
so
both
Cyprian
and
Augustine
doe
expound
and
declare
it
:
And
therefore
neither
in
the
promise
of
the
keyes
,
nor
yet
in
the
receit
of
the
keyes
,
by
Peter
did
he
receaue
any
more
authoritie
or
superioritye
than
the
rest
of
the
Apostles
did
.
I
grant
he
was
called
Primus
because
he
was
of
the
first
that
was
called
to
the
Apostleship
,
or
because
hee
was
the
first
of
all
the
Apostles
that
confessed
Christ
to
be
the
Messias
and
Sonne
of
the
liuing
God
,
or
because
hée
was
readiest
alwaies
to
speake
and
answere
.
But
all
this
,
doth
not
proue
that
hee
had
authoritie
ouer
the
rest
,
or
a
larger
Commission
than
the
rest
:
Yea
the
words
of
their
Commission
doe
shew
the
contrarie
,
namely
that
they
had
all
equall
authoritie
,
for
it
was
thus
made
vnto
them
all
indifferently
,
&
without
putting
a
difference
,
namely
,
Goe
ye
and
teach
all
Nations
,
baptizing
them
in
the
name
of
the
Father
,
and
of
the
Sonne
,
and
of
the
holy
Ghost
,
teaching
them
to
obserue
all
things
whatsoeuer
I
haue
commaunded
you
,
Math.
28.19.20
.
Runne
ouer
all
that
remaineth
written
and
you
shall
finde
that
Peter
was
one
of
the
twelue
equall
with
the
rest
,
and
their
fellow
but
not
their
Lord
:
Where
was
Peters
superiority
,
when
Paul
reprooued
him
to
his
fate
?
Gallathians
,
the
second
Chapter
,
and
the
eleauenth
verse
,
when
béeing
accused
,
hée
pleadeth
no
priuiledge
,
but
for
the
clearing
of
himselfe
,
and
satisfaction
of
others
,
hée
aunswereth
to
that
accusation
?
Where
was
Peters
authority
ouer
the
rest
,
when
the
rest
sent
him
and
Iohn
into
Samaria
?
Acts
,
the
eleauenth
Chapter
,
the
third
and
fourth
verses
:
and
also
in
Acts
,
the
eighth
Chapter
,
and
the
fourtéenth
verse
.
In
that
hée
went
at
their
sending
,
hée
plainely
sheweth
that
hée
had
no
principalitie
ouer
them
.
Where
was
his
preheminence
or
authority
,
when
in
a
Councell
held
at
Ierusalem
,
where
the
Apostles
were
,
yet
not
Peter
,
but
Iames
,
ruled
the
action
,
and
according
to
his
sentence
was
the
Decrée
made
,
Luke
,
22.25.26
.
&c.
Yea
,
I
say
moreouer
,
that
when
there
was
contention
amongst
the
Apostles
,
who
should
bée
chiefe
amongst
the
,
Christ
told
them
plainely
,
that
kings
of
Nations
might
beare
rule
ouer
their
people
,
and
that
great
men
vnder
those
kinges
might
likewise
exercise
authoritie
ouer
other
,
but
so
might
not
they
doe
one
ouer
another
,
Luke
25.26
.
&c.
But
the
greatest
amongst
them
should
be
as
the
least
,
&
as
a
seruant
:
yea
,
should
bee
the
least
,
and
should
be
a
seruant
,
as
it
is
declared
in
Matthew
,
20.25
,
26
and
in
Marke
,
10.42
,
43.
If
the
greatest
must
be
as
the
least
,
what
authoritie
hath
hée
aboue
the
least
?
For
then
hath
the
least
as
great
authoritie
as
the
greatest
:
That
is
,
they
bene
all
equall
authoritie
.
I
meruaile
therefore
what
the
Pope
and
Papists
meane
,
contrary
to
the
tenour
of
the
Commission
of
Christ
,
contrary
to
the
practise
of
Peter
himselfe
,
and
contrary
to
this
decrée
made
by
Christ
of
their
equallity
,
to
say
notwithstanding
that
Peter
was
Prince
of
the
Apostles
,
and
had
authoritie
ouer
them
all
,
when
as
indéede
,
it
is
manifest
by
all
the
Scriptures
and
course
of
his
life
,
he
neither
claimed
nor
had
any
authoritie
ouer
the
rest
,
more
than
the
rest
had
ouer
him
,
and
consequentlye
the
Pope
of
Rome
can
neuer
claime
that
as
successour
to
Peter
,
which
was
neuer
in
Peter
his
supposed
predecessour
.
The
Papists
perceauing
that
the
scriptures
make
nothing
for
them
,
but
against
them
,
(
because
they
would
haue
the
matter
coloured
with
some
Antiquitie
,
or
shew
of
Antiquitie
at
the
least
:
)
haue
deuised
some
counterfet
and
forged
Authors
,
(
as
Amacletus
,
and
Amissetus
and
such
like
)
to
speake
somethinge
for
them
.
But
the
falsehood
of
all
those
,
is
discouered
by
other
writers
(
if
they
bee
well
marked
.
)
In
Cyprians
time
it
was
déemed
a
matter
odious
for
any
to
take
vpon
him
to
be
a
Bishop
of
Bishops
,
as
appeareth
by
that
voice
which
he
cryed
in
the
Counsaile
of
Carthage
.
It
was
likewise
decréed
in
the
Affricans
Counsell
that
none
should
be
called
Prieste
of
Priests
,
or
Archpriest
,
or
any
such
like
.
The
Counsel
of
Nice
did
decrée
that
the
Bishop
of
Rome
should
kéepe
himselfe
within
the
compasse
of
his
prouince
and
not
excéed
his
bounds
,
as
likewise
the
Bishop
of
Antioch
,
Ierusalem
,
and
Constantinople
were
●●
doo
the
like
.
Other
Councells
did
affirme
as
much
,
(
which
because
they
are
sufficiently
knowne
I
néede
not
to
recite
.
But
they
all
shewe
that
at
those
times
the
Bishop
of
Rome
had
no
greater
Jurisdiction
than
within
his
owne
Prouince
,
and
that
hée
coulde
not
meddle
within
the
Prouinces
of
other
Bishops
.
And
Ierome
of
his
time
sayth
,
Hierome
ad
Euagrium
.
that
the
Bishoppe
of
Engubium
,
or
any
other
the
least
Sea
,
is
equall
to
the
Bishop
of
Rome
.
The
Title
of
Uniuersall
Bishop
,
was
much
desired
of
John
Bishop
of
Constantinople
,
and
much
contention
there
was
about
it
.
But
it
was
neuer
obtained
of
the
Bishop
of
Rome
vntill
the
time
of
Boniface
the
third
,
who
procured
that
Title
of
Phocas
that
wicked
Emperour
of
Rome
:
after
which
,
the
Bishops
of
Rome
neuer
ceased
still
to
augment
their
dignitie
,
and
increase
the
pride
of
their
Romish
Sea
:
And
euen
at
that
very
first
time
when
John
Bishop
of
Constantinople
,
sought
to
get
that
Title
of
Uniuersall
Bishop
to
his
Sea
,
Gregorie
then
Bishoppe
of
Rome
,
vide
Greg.
lib.
4.
epist.
32.34
,
36
,
38.39
.
&
lib.
6.
epist.
24.28.29
,
30.
did
himselfe
stand
against
it
mightily
,
and
affirmed
that
hée
could
bée
no
lesse
than
Antichrist
whosoeuer
did
take
vnto
him
that
Title
.
First
therefore
it
is
manifest
,
that
vntill
the
time
of
Gregorie
Bishop
of
Rome
,
an
vniuersall
Bishop
was
not
heard
of
in
the
Church
,
and
Boniface
the
thirde
was
the
first
Bishop
of
Rome
that
got
this
title
which
was
aboue
600.
yeares
after
Christ
.
And
besides
how
will
the
Bishop
of
Rome
that
now
is
,
avoid
himselfe
to
be
Antichrist
,
Sith
by
the
expresse
determination
of
Gregorie
Bishoppe
of
Rome
his
predecessour
,
hée
is
condemned
for
Antichrist
,
in
as
much
as
hée
hath
this
Title
,
and
is
not
ashamed
thereof
.
For
what
is
this
else
,
but
to
come
in
the
place
of
Christ
,
and
consequently
to
bee
Antichrist
,
vsurping
the
prerogatiue
Title
of
Christ
Jesus
?
But
the
Pope
saith
,
that
though
hée
claime
thus
to
bee
the
heade
of
the
Church
,
yet
hee
doth
not
name
hims●lfe
to
bee
otherwise
than
a
Ministeriall
head
,
&
to
bée
Christs
Vicar
on
earth
.
But
why
will
he
be
so
arrogant
as
to
challenge
this
Title
without
●●●full
●onueyance
made
vnto
him
from
Christ
,
which
hee
cannot
show
.
For
who
dare
take
vppon
him
to
bée
a
●i●uetenant
to
an
earthly
Prince
without
S●st●rs
Pattents
first
had
from
the
Prince
.
Againe
,
the
Church
of
Christ
on
earth
,
being
as
a
chast
Spowse
to
her
Husband
and
head
Christ
Iesus
:
neither
can
or
ought
to
acknowledge
any
other
for
her
head
,
than
that
her
husband
to
whom
shée
hath
plighted
her
troth
.
Lastly
,
there
can
bee
no
successour
but
when
the
Predecessour
is
gone
and
absent
,
but
Christ
is
alwaies
presente
with
his
Church
according
to
his
owne
words
,
Beholde
I
am
with
you
to
the
ende
of
the
world
,
Matthew
,
28.20
.
And
therefor
hée
can
haue
neither
Successour
nor
Vicar
to
represent
his
person
,
or
to
guide
his
Church
:
For
his
spirit
(
since
his
bodily
ascention
)
is
the
guide
and
gouernesse
of
the
Church
in
his
roome
,
Iohn
,
14.
&
15.
&
16.
For
no
man
mortall
is
appointed
thereunto
.
I
conclude
therefore
that
for
all
these
causes
the
Church
of
Rome
can
not
possibly
be
the
true
Church
.
7
The
Church
of
Rome
doth
not
ascribe
Justification
to
faith
in
Christ
Iesus
onely
,
but
saith
that
mens
works
be
meritorious
,
and
to
them
partly
is
Iustification
to
bée
ascribed
,
and
so
they
make
mens
imperfect
works
to
be
causes
of
saluation
,
which
is
a
grosse
errour
euen
in
the
foundation
or
fundamental
point
.
Saint
Paul
saith
,
That
all
are
iustified
freely
by
his
grace
,
Rom.
3.24
.
If
they
be
Iustified
gratis
,
freely
,
(
as
hée
affirmeth
)
then
are
they
Iustified
withoot
any
desert
of
theirs
.
And
Saint
Paul
setteth
downe
the
Axiome
in
the
Conclusion
,
Wee
holde
that
a
man
is
iustified
by
faith
without
the
workes
of
the
Law
,
Rom.
3.28
.
And
the
Apostle
in
very
many
places
(
whereof
mention
shall
hée
made
hereafter
)
doth
expressely
exclude
Weekes
from
being
any
causes
of
our
Iustification
:
〈◊〉
indéede
they
are
the
effects
thereof
:
And
therefore
it
appeareth
to
bée
a
true
position
,
that
Faith
onely
doth
Iustifie
,
in
as
much
as
Iustification
is
(
in
the
sight
of
God
)
imputed
to
our
Faith
,
not
to
our
Workes
:
For
Abraham
beléeued
God
,
and
that
was
imputed
to
him
for
righteousnes
,
as
Paul
speaketh
Rom.
4.8
.
And
hée
sheweth
that
Abraham
was
not
iustified
by
Works
before
God
,
for
if
Abraham
were
iustified
by
works
,
then
should
hée
haue
wherein
to
glory
,
but
not
before
God
,
and
because
hée
had
not
wherein
to
glory
before
God
,
therefore
hée
was
not
iustified
in
the
sight
of
God
.
I
graunt
that
saint
Iames
in
his
seconde
Chapter
doth
say
that
Abraham
was
iustified
by
his
Works
,
when
hée
offered
vp
his
Son
Isaac
at
Gods
commaundement
:
And
likewise
that
hée
saith
,
that
a
man
is
iustified
by
Works
,
and
not
by
Faith
onely
:
But
before
whom
is
hée
iustified
by
Works
?
Not
before
God
,
but
before
men
,
that
is
to
say
,
his
works
doo
declare
vnto
men
that
saith
whereby
hée
is
iustified
before
God
:
And
that
this
is
the
meaning
of
saint
Iames
may
appeare
by
that
his
saying
,
where
he
saith
,
Shew
vnto
me
thy
Faith
by
thy
Works
,
thou
saiest
thou
hast
faith
,
that
is
not
inough
,
thy
words
doth
not
proue
it
,
thy
works
will
,
therefore
(
saith
hee
shew
me
thy
faith
by
thy
workes
.
This
word
(
Shew
mee
)
doth
manifest
what
manner
of
iustification
hée
speaketh
off
,
namely
,
that
he
speaketh
of
a
iustification
before
men
.
For
it
is
God
that
respecteth
the
faith
of
a
man
,
whereby
onely
hée
is
iustified
in
his
sight
:
And
it
is
men
which
respect
the
workes
,
whereby
indéede
they
testifie
vnto
the
world
their
faith
to
be
good
before
God
.
For
(
as
saint
Iames
saith
truely
)
faith
without
works
is
but
a
dead
faith
,
and
not
good
,
nor
found
,
nor
auaileable
.
But
faith
and
works
must
goe
together
,
and
indéede
where
a
true
faith
is
,
there
good
works
will
shew
themselues
as
the
fruits
thereof
.
And
thus
Paul
and
Iames
are
to
bee
reconciled
,
which
thing
Thomas
Aquinas
a
schooleman
of
the
Papists
doth
himselfe
plainely
testifie
saying
,
that
Christ
Iesus
doth
iustifie
effectiuè
effectually
:
Faith
doth
iustifie
apprehensiuè
,
by
taking
hold
of
Christ
:
and
good
works
doo
iustifie
declaratiuè
,
that
is
,
doo
declare
vnto
men
their
iustification
before
God
:
And
so
it
is
cleare
,
that
howsoeuer
,
a
true
faith
cannot
bee
without
workes
,
as
fire
cannot
bee
without
light
and
heate
,
yet
our
iustification
before
God
is
to
bee
imputed
to
our
faith
,
not
to
our
works
:
as
warmth
is
to
bee
imputed
to
the
heate
of
the
fire
,
not
to
the
light
of
the
fire
.
For
so
saith
saint
Paul
expressely
,
That
God
imputeth
righteousnes
without
works
,
Rom.
4.6
.
And
againe
,
That
it
is
by
grace
not
of
workes
,
Rom.
11.6
.
And
againe
,
Not
of
workes
,
Rom.
9.11
.
Againe
,
saint
Paul
telleth
the
Saints
at
Ephesus
,
that
God
hath
ordained
men
to
walke
in
good
workes
,
yet
he
saith
that
they
may
not
trust
to
be
saued
by
them
,
for
he
affirmeth
,
and
assureth
them
,
That
they
are
saued
by
grace
,
and
not
by
their
works
,
Eph.
28.9.10
.
Againe
,
he
speaketh
in
the
person
of
himselfe
,
&
of
all
the
children
of
God
,
and
saith
,
that
wee
are
saued
not
by
workes
,
but
by
his
predestination
and
grace
,
Hilláry
in
Mat.
cap.
8
2.
Tim:
1.9
.
And
againe
,
God
is
our
Sauiour
,
not
for
any-workes
which
wee
haue
done
,
but
according
to
his
owne
mercie
hee
hath
saued
vs
,
Tit.
3.5
.
And
diuers
other
like
places
bée
:
Wherefore
saint
Hillary
hath
these
very
words
(
which
we
hold
)
Sola
fides
iustificat
,
Faith
only
doth
iustifie
.
Amb.
in
Rom.
3.
And
Ambrose
among
other
sentences
hath
this
,
Non
iustificàri
hominem
apud
Deum
nisi
per
fidem
,
That
a
man
is
not
iustified
before
God
but
by
Faith
.
Which
is
as
much
,
as
Faith
onely
doth
iustifie
before
God
.
Saint
Basil
doth
say
,
that
this
is
perfect
and
sound
reioycing
in
God
,
when
a
man
doth
not
boast
of
his
owne
righteousnes
,
but
knoweth
that
he
wanteth
in
himselfe
true
righteousnes
,
and
that
he
is
iustified
by
faith
onely
.
And
Gregory
Nazianzen
saith
,
that
to
beléeue
onely
,
is
righteousnes
.
And
therfore
it
is
euident
both
by
the
expresse
testimony
of
the
Scriptures
,
and
of
the
Fathers
,
that
wee
holde
the
truth
in
this
behalfe
,
and
that
the
Church
of
Rome
is
in
a
maruellous
errour
.
It
is
true
which
is
written
,
that
euery
man
shall
bee
rewarded
according
to
his
works
:
because
the
faith
of
men
is
estéemed
and
estimated
by
their
workes
,
as
the
frée
is
knowne
by
the
trust
:
But
there
is
no
Text
of
scripture
to
shewe
,
that
any
man
is
saued
propter
merita
,
for
his
works
or
merits
,
but
many
Texts
of
scripture
to
the
contrary
,
as
before
appeareth
.
For
when
we
haue
done
all
that
we
can
,
yet
we
must
say
(
as
Christ
commaundeth
)
Wee
are
vnprofitable
seruaunts
,
Luke
,
17.10
.
And
therefore
the
Papists
which
teach
workes
meritorious
,
yea
workes
of
supererogation
availeable
to
saluation
,
as
well
for
others
as
for
themselues
,
holde
not
the
right
faith
,
and
consequently
are
not
the
true
Church
.
8
But
if
I
should
shew
all
the
corruptions
of
the
Rómish
Church
,
I
should
be
infinite
,
neither
am
I
able
to
number
them
.
I
will
therefore
conclude
all
this
discourse
onely
with
this
argument
following
.
The
Pope
of
Rome
being
the
head
of
that
Church
,
is
that
famous
Antichrist
that
was
foretold
by
Paull
the
Apostle
,
and
that
is
presignified
in
the
reuelation
of
Saint
Iohn
,
Ergo
it
is
impossible
that
the
Church
of
Rome
,
should
be
the
true
Church
,
for
the
Church
of
Antichrist
(
though
it
boast
neuer
so
much
)
cannot
bée
the
true
Church
though
it
would
faine
bee
so
accounted
,
as
many
an
harlot
desireth
to
bee
reputed
an
honest
woman
,
one
marke
of
that
Antichrist
,
Paull
sheweth
to
be
this
:
2.
Thes.
2.8
.
that
he
should
exalt
him selfe
aboue
euerie
one
that
is
called
God
:
hee
doth
not
say
aboue
God
,
but
aboue
euery
one
that
is
called
God
:
Iohn
.
10.34
.
Nowe
those
whome
the
Scriptures
calleth
God
we
know
to
be
such
as
be
the
Iudges
&
Magistrates
of
the
earth
,
Psa.
81.6
.
who
for
that
they
bee
in
the
place
of
God
and
his
Lieutenants
,
are
vouchsafed
(
in
Scripture
)
this
high
and
Honourable
title
is
to
bee
called
Gods
.
That
the
Pope
of
Rome
is
such
a
one
as
doth
exalt
himselfe
aboue
any
such
God
of
the
Earth
,
namely
aboue
all
Princes
and
Magistrates
is
a
thinge
so
well
knowne
as
I
néede
not
to
prooue
it
:
himselfe
by
his
wicked
practises
,
and
his
Iesuits
Seminaries
,
and
Patrons
doe
in
their
bookes
manifest
the
same
vnto
the
world
.
2
An
other
marke
of
Antichrist
Paul
setteth
downe
to
be
this
,
namely
:
2.
Thes.
2.4
.
that
hee
should
sit
in
the
Temple
of
God
as
God
,
shewing
himselfe
to
be
God
.
And
I
pray
what
doth
the
Pope
els
but
sit
in
the
Temple
of
God
as
God
:
When
claiming
the
Apostolike
Sea
,
he
taketh
vpon
him
to
bee
the
head
of
the
Church
and
to
rule
it
as
he
list
:
to
erect
Princes
,
and
to
depose
them
againe
from
their
thrones
:
that
hee
cannot
erre
:
that
hee
can
forgiue
sinnes
:
matters
that
belong
peculiarly
to
God
and
to
no
other
?
What
doth
hee
els
but
by
these
demonstrations
shew
himselfe
to
be
God
,
insomuch
as
hee
arrogateth
to
himselfe
most
proudly
the
authority
of
God
himselfe
:
which
things
the
Sixt
booke
of
the
Decretals
,
the
Clemantines
,
and
the
Extrauagants
doe
abundantly
testifie
.
For
these
men
were
not
content
with
that
which
Angelicus
wrote
in
his
Poetry
(
the
beginning
whereof
is
,
Papa
stupor
mundi
,
the
Pope
is
the
wonder
of
the
world
.
Nec
Deus
es
,
nec
homo
,
sed
neuter
,
&
inter
vtrumque
.
Thou
art
not
God
,
ne
art
thou
man
:
But
neuter
mixt
of
both
.
But
these
Popes
were
bold
to
take
vnto
themselues
the
verie
name
of
God
,
and
to
accept
it
giuen
of
others
,
according
as
Pope
Sixtus
the
fourth
,
when
he
should
first
enter
into
Rome
in
his
dignitie
papall
,
had
made
for
him
a
Pageant
of
Triumph
,
cunningly
fixed
vpon
that
gate
of
the
Citie
he
should
enter
at
,
hauing
written
vpon
it
this
Blaspemous
verse
,
dedicated
vnto
him
.
Oraclo
vocis
mundi
moderaris
habenis
,
Et
merito
in
terris
,
crederis
esse
Deus
.
By
Oracle
of
thine
owne
voice
the
worlde
thou
gouernest
all
.
And
worthy
lie
a
God
on
Earth
men
thinke
and
doe
thee
call
.
Yea
shall
I
say
more
?
The
Pope
(
if
any
man
in
the
world
)
doth
take
vpon
him
such
more
than
Luciferian
pride
(
howsoeuer
to
deceaue
the
worlde
with
wordes
,
he
calleth
himselfe
seruus
seruorum
Dei
,
a
seruant
of
the
seruants
of
God
)
that
he
exalteth
himselfe
aboue
God
himselfe
and
his
worship
:
for
hee
taketh
vpon
him
to
bée
aboue
the
Scriptures
and
to
dispense
with
them
at
his
pleasure
,
and
to
allow
matters
contrarie
vnto
them
:
which
God
himselfe
(
whose
will
is
immutable
and
reuealed
therein
)
will
not
doe
:
for
he
and
his
worde
will
not
be
contrarie
.
Againe
héereby
it
is
manifest
that
he
exalteth
himself
aboue
God
,
inasmuch
as
there
is
lesse
danger
and
punishment
,
for
any
that
breaketh
any
of
Gods
lawes
,
than
for
one
that
breaketh
any
the
least
constitution
of
the
Pope
.
Moreouer
,
He
claimeth
authoritie
in
three
places
:
Heauen
,
Earth
,
and
Purgatorie
,
and
that
is
the
reason
he
weareth
a
triple
Crowne
:
so
that
by
this
account
and
claime
,
he
hath
more
and
larger
extended
authoritie
than
God
himselfe
:
for
such
a
third
place
as
purgatorie
is
,
hee
knoweth
not
of
.
And
what
do
these
things
but
manifest
him
to
exalt
himselfe
euen
aboue
God
and
all
that
is
worshipped
?
3
Antichrist
is
described
to
bee
such
done
as
should
come
in
lying
signes
and
false
miracls
,
and
wonders
2.
Thes.
2.9
.
(
whereby
,
if
it
were
possible
,
he
would
deceaue
the
verie
elect
.
)
And
that
this
is
verified
in
the
Pope
and
Popish
Church
,
as
all
men
knowe
that
haue
béene
acquainted
with
their
knaueries
,
deceits
,
and
fraudes
,
so
let
their
Aurea
Legenda
and
booke
of
Trophes
testifie
to
the
whole
world
.
4
S.
Paul
2.
Thes.
2.8
.
Sheweth
by
his
name
that
he
that
he
speaketh
of
should
be
O'anomos
,
that
is
,
a
lawles
person
,
or
one
subiect
to
no
law
which
is
also
manifestly
verified
in
the
Pope
,
for
no
lawes
will
hold
him
,
neither
diuine
nor
humane
,
for
he
claimeth
to
bée
aboue
them
all
,
and
to
change
and
alter
what
he
list
,
and
when
he
list
,
and
to
whome
he
list
:
which
the
glose
vpon
the
decretalls
doth
testifie
,
saying
thus
of
the
Papists
,
Legi
non
subiacet
vlli
,
that
is
,
He
is
not
subiect
to
any
law
.
What
is
this
els
but
to
bée
O'anomos
,
a
lawles
person
euen
the
very
same
whom
Saint
Paull
speaketh
of
.
5
Saint
Iohn
in
his
Reuelations
doth
portraye
Antichrist
&
his
seat
by
the
name
of
the
great
whore
,
with
whome
haue
committed
fornication
the
kings
of
the
Earth
,
&
the
Inhabitants
of
the
Earth
haue
bin
drunke
with
the
wine
of
hir
fornication
.
This
woman
is
that
great
Citie
which
hath
dominion
ouer
the
kinges
of
the
earth
at
the
time
of
this
Reuelation
as
Saint
Iohn
expressely
affirmeth
.
Reuela
.
17.18
.
It
is
well
knowne
that
there
was
then
no
other
Cittie
which
raigned
ouer
the
kings
of
the
earth
but
only
Rome
:
And
therefore
Rome
onely
is
and
must
néeds
bée
the
Sea
of
Antichrist
,
for
no
other
can
bée
by
this
euident
&
plaine
description
of
Saint
Iohn
,
for
Rome
was
the
onely
Citie
of
the
worlde
,
that
raigned
ouer
the
kings
of
earth
,
the
head
whereof
was
then
the
Emperour
,
but
now
the
Pope
:
for
the
condition
of
the
first
beast
(
namely
of
the
Romaine
Empire
ciuill
)
is
altred
and
changed
into
an
Ecclesiasticall
and
Romaine
Empire
.
6
Saint
Iohn
in
his
Reue.
13
.
1●
.
saw
a
beast
rising
out
of
the
Earth
which
had
two
Houres
like
the
Lambe
:
but
he
spake
like
the
Dragon
,
&
then
all
that
is
spoken
of
this
beast
doth
fitly
and
onely
agrée
to
that
man
of
Rome
the
Pope
,
who
though
in
shew
he
were
the
Lambe
,
for
what
is
more
milde
or
humble
than
to
call
himselfe
,
the
seruant
of
the
seruants
of
God
?
Yet
indéed
he
plaieth
the
part
of
the
Dragon
or
Deuill
,
hauing
learned
this
cunning
of
Sathan
,
who
though
he
bée
neuer
so
bad
a
spirit
:
yet
will
transforme
himselfe
into
an
Angell
of
light
to
deceaue
soules
,
2.
Cor.
11.14
.
as
the
Apostle
sheweth
.
But
héere
is
wisdome
saith
Saint
Iohn
in
that
Reuelation
:
Let
him
that
hath
any
wit
count
the
number
of
the
beast
,
for
it
is
the
number
of
a
man
,
&
his
number
is
666.
Now
because
the
number
of
this
wicked
beast
containeth
sixe
hundreth
sixty
&
sixe
Ireneus
thinketh
that
this
Antichristian
beast
should
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
that
is
a
man
of
Italie
,
for
the
number
of
the
beast
is
set
downe
in
great
letters
,
and
this
Gréeke
word
(
Lateines
)
doth
make
it
vp
the
iust
number
of
666.
which
is
the
number
of
the
beasts
name
.
If
any
doe
thinke
,
that
though
this
Reuelation
were
written
in
Gréeke
,
as
being
the
more
knowne
and
common
language
,
yet
that
it
was
vttered
to
Saint
Iohn
in
Hebrew
,
because
the
Hebrew
tongue
is
the
Holy
tongue
:
&
that
Iohn
himselfe
was
an
Hebrew
or
Iew
by
nation
,
and
that
likewise
diuers
Hebrew
words
are
found
in
the
Reuelation
:
Whose
opinion
is
not
vnlikely
but
very
probable
,
then
let
him
séeke
out
an
Hebrew
worde
which
containeth
that
iust
number
,
and
herein
be
néedeth
not
to
search
far
or
to
studie
much
vpon
the
matter
,
for
the
Hebrew
worde
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
(
that
is
Romanus
a
man
of
Rome
,
in
English
)
doth
in
those
Hebrew
letters
containe
the
iust
number
of
666.
which
is
the
number
of
the
name
of
that
Antichristian
beast
.
And
so
by
the
number
of
the
name
to
be
accounted
,
either
by
Gréeke
letters
,
or
by
Hebrew
letters
,
it
is
perfectly
agreeing
to
that
man
of
Rome
the
Pope
:
all
the
markes
agréeing
to
Antichrist
(
whatsoeuer
they
be
)
are
found
fully
and
onely
accomplished
in
the
Pope
,
and
therefore
there
is
no
doubt
but
he
is
that
notable
Antichrist
,
of
whom
Paull
and
Saint
Iohn
in
his
Reuelation
do
testifie
,
&
consequently
the
Church
of
Rome
,
being
not
the
true
Church
of
Christ
,
but
contrarywise
,
the
visible
Church
of
Antichrist
is
iustly
forsaken
,
and
for
euer
to
be
forsaken
of
all
Christians
as
they
tender
their
saluation
in
Iesus
Christ
,
to
whom
onely
they
haue
betrathed
themselues
,
and
to
whome
they
must
remaine
constant
for
euermore
,
which
God
graunt
vs
all
to
doe
.
Amen
.
Against
Schisme
and
Schismaticall
Synagogues
,
CHAP.
VI.
MAny
there
bée
who
of
a
godly
and
zealous
minde
,
do
in
good
sort
séeke
for
Reformation
and
for
that
Church
gouerment
,
which
Christ
himselfe
hath
instituted
in
his
Church
,
whome
I
neither
dare
,
nor
do
remoue
:
others
there
bée
,
that
séeke
Reformation
amisse
,
with
venemous
and
〈…〉
tongues
,
railing
,
and
reuiling
against
those
which
with
stand
it
,
which
thinges
doe
neither
grace
themselues
,
nor
yet
the
cause
which
they
would
preferre
,
other
some
there
bée
,
who
to
make
the
cause
of
reformation
odious
,
do
say
that
it
abolisheth
hir
Maiesties
supreme
gouerment
&
authoritie
in
causes
ecclesiasticall
:
I
would
wish
all
men
to
speake
the
truth
,
and
to
séeke
the
preferment
of
Gods
truth
in
a
dutifull
,
peacable
,
&
charitable
sort
,
let
the
cause
be
made
no
worse
than
it
is
,
for
my
part
I
desire
no
more
,
then
euery
Christian
ought
,
namely
that
the
truth
of
God
should
carrie
the
preheminence
(
whatsoeuer
it
bee
.
And
I
would
to
God
that
all
malice
and
contention
)
all
of
all
parts
would
grow
more
charitablye
affected
both
in
their
words
and
in
their
writings
,
one
towardes
another
:
for
so
would
this
controuersie
sooner
come
to
an
end
,
and
the
more
speedily
bée
decided
.
Others
there
bée
(
who
for
that
in
so
long
time
they
cannot
sée
their
desired
discipline
and
Church
gouerment
to
bée
established
,
runne
from
our
Church
,
and
make
a
schisme
and
seperation
from
vs
,
erecting
Disciplne
by
their
owne
authoritie
,
condemning
our
Church
to
bée
no
Church
,
that
they
may
make
their
detestable
Scisme
the
more
allowable
:
these
are
the
Brownists
and
Barrowists
,
who
will
not
staye
the
chiefe
Magistrates
pleasure
for
the
establishing
thereof
,
nor
yet
allow
vnto
vs
any
Church
in
England
,
but
themselues
,
But
they
(
for
against
them
I
deale
)
you
must
vnderstand
that
a
Church
may
bée
,
yea
a
true
Church
may
bée
and
is
,
though
it
haue
neither
Elders
,
nor
Deacons
,
nor
Disciplines
in
it
.
For
wée
reade
in
Act.
2.
ver.
41.42.43.47
.
of
an
ass●mblie
of
people
of
Ierusalem
,
that
receaued
the
word
of
God
and
beléeued
,
and
which
are
expresly
called
a
Church
,
(
and
who
can
or
dare
deny
them
to
be
the
true
Church
of
God
,
sith
the
Holy
Ghost
doth
so
testefie
of
them
?
&
yet
at
that
time
no
Deacons
were
chosen
,
nor
consistories
of
Elders
erected
.
For
they
were
not
erected
till
afterward
.
And
therefore
a
true
Church
of
God
may
bee
:
though
as
yet
it
haue
not
these
,
for
this
desired
Discipline
is
not
an
essentiall
part
of
the
Church
,
for
it
doth
but
resemble
the
wall
of
a
Citie
,
or
an
hedg
or
ditch
about
a
vineyeard
,
and
it
is
a
Citie
though
the
wall
be
wanting
,
and
it
is
a
vineyeard
though
the
hedg
or
ditch
be
wanting
:
though
so
much
the
lesse
fortified
I
grant
.
In
asmuch
therefore
as
wee
haue
the
preaching
of
Gode
holy
word
,
and
the
right
administration
of
the
Sacraments
(
which
bee
the
essentiall
markes
of
the
true
Church
.
)
None
ought
to
forsake
our
Church
for
any
other
defect
,
corruption
,
or
imperfection
.
For
there
may
bée
corruptions
both
in
Doctrine
and
Discipline
some
,
and
yet
the
Church
where
they
be
,
the
true
Church
of
God
.
Admit
(
if
they
will
)
that
Ministers
in
the
Church
of
England
bee
not
rightly
created
and
brought
into
the
Church
,
will
they
therefore
count
they
be
no
Ministers
?
By
as
good
an
argument
they
may
say●
that
hee
that
is
brought
and
borne
into
the
world
not
according
to
the
right
course
or
order
of
nature
,
but
otherwise
(
as
by
ripping
of
his
Mothers
belly
)
is
no
man
,
for
the
one
commeth
as
vnorderly
into
the
world
as
the
other
doth
into
the
Church
,
I
am
sure
the
corrupt
ordination
of
a
Minister
doth
not
proue
him
to
bée
no
Minster
:
Neither
doth
any
other
corruption
in
our
Church
take
away
the
life
and
béeing
of
a
Church
:
for
if
a
man
bee
diseased
and
full
of
corruptions
,
Will
any
man
therefore
say
he
is
no
man
?
They
say
wée
doe
not
onely
want
the
right
Discipline
;
but
wee
haue
also
put
a
wrong
Discipline
in
the
place
thereof
.
But
what
of
thi●
:
The
error
then
I
confesse
is
great
,
but
yet
not
such
as
doth
make
a
Nullitie
of
our
Church
,
so
long
as
it
holdeth
Christ
Iesus
,
the
life
and
soule
of
his
Church
,
and
is
ready
to
reforme
hir
errour
,
whensoeuer
by
good
proofe
it
shall
bee
manifested
vnto
hir
.
In
the
meane
time
their
argument
is
nothing
worth
,
for
if
a
man
loose
a
legge
or
arme
;
yet
none
will
deny
him
to
bée
a
man
,
for
all
this
blemish
or
defect
,
yea
though
hee
put
a
wodden
legge
instéede
of
his
legge
which
hée
wanteth
,
yet
he
remaineth
a
man
still
,
because
his
principall
parts
remaine
.
So
though
wée
want
that
Discipline
,
yet
wée
haue
the
principall
parts
of
the
Church
,
namely
the
right
preaching
of
the
word
of
God
and
administration
of
Sacraments
&
therefore
a
true
Church
of
God
vndoubtedly
.
And
if
we
haue
a
true
Church
,
though
not
a
perfect
church
let
the
Brownists
&
Barrowists
consider
from
whence
they
are
fallen
,
for
if
the
Church
of
Christ
bée
the
body
of
Christ
,
as
Saint
Paull
affirmeth
:
▪
what
〈◊〉
they
els
but
by
their
schisme
and
seperation
sent
themselues
from
the
body
of
Christ
?
and
then
let
them
remember
whose
members
they
be
vntil
they
be
●●●nised
.
Let
them
no
longer
for
sh●●●e
charge
ou●
Church
with
Idolatry
,
except
they
were
better
able
to
prooue
it
,
which
neither
they
nor
all
the
wor●
shall
〈◊〉
.
To
say
(
as
they
say
)
that
a
set
forme
of
prayer
vsed
in
the
Church
and
exhibited
vnto
God
,
the
prayer
being
framed
according
to
the
rule
of
Gods
word
is
Idolatry
:
is
detestable
.
For
by
as
good
reason
they
may
condemne
al
prayer
made
vnto
God
by
the
Preacher
or
Pastor
of
the
Congregation
,
which
they
wil
not
doe
:
And
besides
all
the
reformed
Churche●
in
Christendome
haue
a
set
forme
of
publike
praiers
for
publike
meetings
and
Congregations
.
They
say
that
we
obserue
Saints
daies
,
and
dedicate
Churches
vnto
them
,
but
they
should
shewe
that
wée
doe
these
thinges
in
Honour
of
the
Saints
,
else
haue
they
no
reason
to
that
〈◊〉
our
Church
with
Idolatrye
(
as
wickedly
they
doe
:
)
for
the
Statute
it selfe
doth
expresse
,
that
our
Church
doth
call
them
Holy-daies
,
not
for
the
Saints
sake
,
but
for
the
Holy
exercises
vsed
vpon
them
in
the
publike
assemblies
.
Againe
:
True
it
is
,
that
diuers
Churches
amongst
vs
are
called
by
the
name
of
those
Saintes
they
are
dedicated
vnto
:
But
to
say
therefore
wee
doe
Dedicate
Churches
vnto
them
,
is
very
ridiculous
.
For
when
wee
call
Saint
Peters
Church
,
or
Saint
Paules
Church
:
It
is
but
to
Distinguish
them
from
other
Churches
by
their
names
.
In
Athens
there
was
a
place
which
bare
the
name
of
Mars
,
and
Saint
Luke
in
Act.
17.
calleth
it
Mars
●●xeete
,
so
any
〈◊〉
●●●e●●re
so
foolish
,
or
so
fond
,
as
to
say
therefore
bee
committeth
Idolatry
,
or
that
therefore
bee
Dedicated
that
place
to
that
heathen
God
of
battaile
.
Done
I
thinke
will
bee
so
wicked
or
absurde
.
Moreouer
it
is
true
that
we
obserue
Fasting
daies
:
But
therein
we
obserue
no
Romish
fasts
,
nor
place
therein
the
worshippe
of
God
,
nor
the
Remission
of
our
Sinnes
,
nor
the
merits
of
Eternall
life
(
as
the
Papistes
doe
)
.
That
the
Politike
lawes
of
this
land
which
●●●out
that
men
shall
not
eate
flesh
vpon
certaine
daies
,
doe
it
in
respect
of
the
Common-wealth
,
as
to
maintaine
Nauigation
so
much
the
better
,
and
for
the
spare
of
the
breed
of
young
cattell
,
appointing
moreouer
a
pennaltie
for
such
as
shall
take
the
dayes
to
bee
obserued
as
meritorious
Romish
fasts
.
I
therefore
wish
them
to
cease
their
slander
against
this
Church
,
&
to
cease
their
damnable
schisme
,
&
to
bée
reconciled
to
that
Church
of
ours
,
from
whence
they
haue
foolishly
departed
,
for
howe
imperfecte
a
Church
soeuer
it
bée
(
whose
imperfections
God
cure
in
his
good
time
,
yet
shall
they
neuer
bée
able
to
shew
otherwise
but
that
the
Church
of
England
,
is
the
true
Church
of
God
,
from
which
it
is
vtterly
vnlawfull
to
make
a
seperation
,
God
for
giue
vs
al
,
and
reconcile
vs
vnto
him
.
Amen
.
FINIS
.
❧
Imprinted
at
London
by
Iohn
Danter
,
&
are
to
be
sold
by
William
Barley
,
at
his
shop
in
Gratious
street
ouer
against
Leaden-Hall
.
Notes, typically marginal, from the original text
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