The
first
Sermon
vpon
Apoc.
cap.
19.
verse
19.
TWO
things
especially
are
sette
foorth
in
this
whole
booke
of
the
Reuelation
.
First
,
the
persecutions
and
the
rewardes
of
those
that
with
true
faith
cleaue
onely
to
Christ
:
secondly
,
the
assaults
and
wicked
attempts
of
the
enemies
of
the
trueth
against
the
Church
,
together
with
their
punishments
and
ouerthrowe
.
Because
it
is
a
prophesie
of
thinges
to
come
,
therfore
is
the
booke
hard
to
be
vnderstood
:
for
prophesies
sooner
are
fulfilled
in
the
worlde
,
then
the
world
can
perceaue
the
true
exposition
and
interpretation
of
them
.
This
verse
doeth
minister
occasion
to
speake
both
of
the
wicked
,
which
do
persecute
,
and
of
the
godly
which
are
persecuted
;
and
it
hath
some
thinges
in
it
easie
,
and
some
harde
to
bee
vnderstoode
.
Who
the
beast
is
,
and
who
be
these
kings
,
and
what
be
their
armies
,
and
what
is
the
maner
of
their
fight
,
we
knowe
:
and
who
it
is
that
rideth
on
the
horse
,
and
what
is
his
armie
,
wee
may
with
smal
searching
easily
finde
out
,
for
time
hath
reueiled
these
things
.
But
the
time
wherein
this
last
fight
of
the
beast
shall
bee
,
and
the
maner
how
he
shal
be
ouerthrowen
,
hath
some
doubt
.
I
wil
speake
of
these
things
in
order
,
as
they
lie
in
the
text
.
The
beast
here
spoken
of
,
is
the
Pope
of
Rome
:
the
Kings
of
the
earth
meant
in
this
place
,
are
the
princes
that
submit
themselues
to
the
obedience
of
him
:
their
armies
are
both
the
captaines
and
warlike
souldiers
,
and
also
the
manifolde
and
sundry
sortes
of
Ecclefiasticall
and
spirituall
persons
,
as
they
call
them
,
which
either
by
force
of
armes
,
or
by
witte
and
eloquence
,
by
strength
or
pollicie
fight
for
him
.
Hee
that
rideth
on
the
horse
is
Christ
:
his
armie
are
they
that
beleeue
in
him
onely
for
saluation
,
and
obey
his
Gospell
.
In
speaking
of
Antichrist
and
his
armies
,
and
their
fighting
,
I
must
striue
to
bee
the
more
briefe
,
not
onely
because
the
matter
of
it selfe
is
large
,
and
such
as
whereof
a
man
can
finde
no
end
,
if
he
would
go
about
to
speake
all
that
may
be
said
,
but
also
because
(
I
feare
)
it
would
be
somewhat
tedious
vnto
you
,
to
heare
me
speake
of
that
whereof
you
haue
heard
others
speake
very
oft
,
and
largely
already
.
Of
the
other
part
,
that
is
,
of
Christ
,
and
his
armie
,
it
is
comfortable
and
profitable
for
vs
to
heare
,
because
wee
doe
account
our selues
which
doe
professe
the
Gospell
in
this
land
,
to
be
as
it
were
a
wing
,
or
an
olde
trained
band
of
that
armie
.
I
thought
it
necessary
to
speake
of
these
two
pointes
at
this
time
.
First
,
because
Antichrist
either
now
reneweth
or
continueth
still
his
warre
against
vs
,
or
at
least
is
suspected
,
and
of
some
reported
so
to
doe
.
Secondly
,
because
among
our selues
,
there
are
that
blaspheme
the
hoste
of
the
liuing
God
,
and
say
that
wee
are
not
the
armie
of
Christ
.
And
albeit
that
it
were
out
of
question
that
we
are
Christes
armie
,
yet
we
see
in
all
places
,
that
there
is
a
mutinie
in
this
armie
,
and
it
is
necessarie
if
we
will
obtaine
the
victorie
,
that
we
must
be
an
vnited
armie
.
Thus
I
haue
set
before
you
,
the
matter
that
I
must
speake
of
,
and
the
causes
that
mooued
me
to
it
.
Nowe
therefore
I
will
first
intreate
of
the
beast
.
The
beast
in
this
place
is
set
for
one
of
the
greatest
enemies
of
Iesus
Christ
vpon
earth
,
which
is
the
generall
and
chiefe
captaine
ouer
kings
and
their
armies
in
the
fielde
against
Christ
.
The
deuill
is
doubtlesse
the
chiefe
leader
of
all
that
fight
against
our
Sauiour
.
But
he
in
the
Reuelation
is
not
called
the
beast
,
but
by
other
names
:
for
he
is
named
the
Dragon
,
the
olde
serpent
,
and
satan
.
The
deuill
is
not
the
beast
,
but
giueth
his
power
to
the
beast
:
the
beast
is
not
the
dragon
,
but
speaketh
like
the
dragon
.
The
beast
is
a
visible
earthly
power
raised
vp
by
the
diuell
,
that
hath
authoritie
ouer
kings
.
To
know
him
is
almost
to
ouercome
him
:
for
fewe
are
hurt
by
him
,
but
such
as
knowe
him
not
.
This
beast
(
as
I
said
)
is
the
Pope
of
Rome
.
The
Papistes
,
as
they
resist
other
positions
that
we
holde
against
them
,
so
aboue
all
others
,
they
must
needes
stand
against
this
.
They
will
not
haue
the
Pope
to
be
the
beast
,
for
they
knowe
that
this
beast
is
Antichrist
.
And
what
is
Antichrist
,
but
the
capitall
enemie
to
Iesus
Christ
?
Wherefore
they
see
,
that
if
the
Pope
be
the
beast
,
then
all
reuerence
and
obedience
to
him
,
must
of
necessitie
be
forsaken
.
Nowe
therefore
I
will
shewe
,
that
all
things
which
are
spoken
in
Scripture
of
this
beast
&
Antichrist
,
agree
most
fitly
to
the
popedome
,
and
not
to
any
other
earthly
power
.
This
Beast
that
is
spoken
of
heere
,
is
the
same
that
is
mentioned
,
Apoc.
13.11
.
which
was
the
second
beast
that
Iohn
sawe
,
which
came
vp
out
of
the
earth
,
and
had
two
hornes
like
the
Lambe
,
but
spake
like
the
Dragon
:
&
it
is
the
same
beast
,
which
whosoeuer
worshippeth
,
or
his
image
,
or
receiueth
his
marke
,
hee
must
drinke
of
the
wine
of
the
wrath
of
God
,
Apoc.
14.9
.
and
it
is
that
beast
which
sendeth
out
of
his
mouth
,
three
vncleane
spirites
like
frogs
,
to
gather
the
kings
to
the
battell
here
spoken
of
,
Apoc.
16.13
.
It
is
that
scarlet
coloured
beast
full
of
names
of
blasphemie
,
which
hath
seuen
heads
and
ten
hornes
.
Apoc.
17.3
.
of
the
same
beast
mentioned
so
before
,
it
is
said
here
:
I
sawe
the
beast
and
the
kings
of
the
earth
and
their
armies
,
gathered
together
to
fight
against
him
that
sate
vpon
the
horse
,
and
against
his
armie
.
This
beast
both
in
the
Reuelation
,
and
in
other
partes
of
Scripture
hath
diuers
other
names
:
for
it
is
named
the
great
whore
that
sitteth
vpon
many
waters
,
Apoc.
17.1
.
The
woman
araied
in
purple
and
scarlet
,
and
gilded
with
gold
and
precious
stones
and
pearles
,
Apoc.
17.4
.
and
it
is
called
Babylon
the
great
citie
,
Apoc.
18.2
.
That
which
Paul
speaketh
of
the
Apostasie
,
and
of
the
man
of
sinne
,
and
the
sonne
of
perdition
,
whom
he
calleth
an
aduersarie
,
2.
Thes.
2.3
.
is
vnderstood
of
this
beast
.
But
the
most
vsuall
and
familiar
name
,
that
all
ecclesiasticall
writers
do
giue
to
this
most
famous
enemie
of
Christ
and
his
Church
,
is
that
which
Iohn
vseth
when
hee
saieth
:
Babes
,
it
is
the
last
time
,
and
as
ye
haue
heard
that
Antichrist
shall
come
,
euen
now
are
there
many
Antichrists
:
whereby
wee
knowe
that
it
is
the
last
tyme
,
1.
Iohn
2.18
.
And
againe
,
Euery
spirite
which
confesseth
not
,
that
Iesus
Christ
is
come
in
the
flesh
,
is
not
of
God
:
but
this
is
the
spirite
of
Antichrist
,
of
whom
yee
haue
heard
how
that
hee
should
come
,
and
now
alreadie
hee
is
in
the
world
.
This
principall
enemie
of
Christ
that
maketh
warre
here
against
him
,
named
an
aduersarie
,
the
man
of
sinne
,
the
sonne
of
perdition
,
called
Babylon
,
the
great
whore
Antichrist
,
and
the
second
beast
,
is
the
Pope
of
Rome
with
his
popish
gouernement
.
The
deuill
as
hee
laboured
that
Christ
should
not
bee
knowen
when
he
was
in
the
world
,
and
wrought
mans
saluation
by
his
death
:
so
likewise
he
doeth
what
he
may
to
hide
Antichrist
,
that
he
may
worke
destruction
of
soules
,
and
yet
not
be
suspected
to
doe
it
.
That
the
Papacie
may
not
bee
called
the
kingdome
of
Antichrist
,
the
papists
obtrude
to
the
world
a
certaine
imagined
Antichrist
,
such
a
beast
as
neuer
was
,
nor
euer
shall
bee
:
for
they
say
Antichrist
must
be
one
particular
man
,
borne
of
the
tribe
of
Dan
,
which
shall
haue
his
seate
in
Ierusalem
,
in
the
temple
there
,
and
shall
subdue
three
kings
first
,
namely
,
of
Egypt
,
Ethiopia
,
and
Libya
,
and
then
other
seuen
,
and
shall
raigne
three
yeeres
&
a
halfe
,
neither
more
nor
lesse
,
and
shall
be
honoured
of
the
Iewes
as
their
Christ
and
Messias
,
and
shall
be
circumcised
,
and
shall
abolish
baptisme
and
the
Masse
,
and
shall
set
vp
his
own
image
in
the
temple
,
and
cause
the
world
to
worship
it
,
and
he
will
deny
Iesus
to
be
Christ
,
and
cause
himself
to
be
honoured
as
God
,
and
so
be
called
,
and
that
hee
shall
giue
a
marke
and
set
it
on
mens
foreheads
,
or
on
their
right
hands
,
the
print
of
it
shal
be
his
name
,
and
the
letters
of
his
name
shall
make
the
number
of
666.
And
that
hee
may
mooue
men
to
worship
him
the
rather
,
he
shall
doe
many
myracles
,
and
especially
shall
faine
himselfe
to
die
and
rise
againe
from
the
dead
,
and
cause
fire
to
come
downe
from
heauen
in
the
sight
of
men
:
that
Enoch
and
Elias
shal
come
in
their
owne
persons
and
prophesie
against
him
,
that
Christ
at
the
ende
of
three
yeeres
and
a
halfe
,
shall
ouercome
him
&
put
him
downe
,
and
that
at
the
end
of
fourtie
dayes
after
shal
be
the
generall
iudgement
.
And
before
this
Antichrist
can
come
,
they
say
that
the
gospel
must
be
receiued
publikely
of
all
kingdomes
and
people
in
the
world
:
&
that
the
empire
of
Rome
which
now
the
Germanes
hold
,
must
cleane
both
in
name
and
substance
be
abolished
,
for
that
is
a
great
let
vnto
him
:
for
while
that
standeth
,
he
cannot
come
at
Ierusalem
.
This
is
the
papists
worshipfull
Antichrist
,
a
perilous
beast
that
shall
raigne
but
three
yeeres
and
a
halfe
.
By
this
notion
of
Antichrist
deepely
printed
in
their
heads
,
their
minds
are
turned
away
from
seeing
the
Pope
to
bee
the
very
beastly
Antichrist
as
hee
is
.
They
nourish
the
beast
in
their
owne
bosom
,
and
let
him
sucke
of
their
breasts
,
or
rather
sucke
themselues
poison
out
of
that
Whores
breasts
,
while
they
imagine
that
hee
shall
come
,
they
know
not
when
,
to
Ierusalem
in
another
shape
.
What
should
make
them
thinke
that
Antichrist
is
one
singular
person
?
The
first
beast
,
they
and
all
men
confesse
,
is
the
state
and
succession
of
the
empire
of
Rome
,
as
it
was
heathen
,
&
persecuted
the
Gospell
openly
:
that
was
not
one
person
,
but
many
persons
,
one
after
another
,
holding
vp
the
same
estate
.
The
second
beast
reuiueth
the
image
of
the
first
,
in
the
same
citie
:
therefore
the
second
is
not
one
person
,
but
a
succession
of
many
,
which
renew
,
as
it
were
,
the
olde
honour
and
state
of
Rome
.
This
doth
the
order
of
Popes
succeeding
one
another
.
And
although
(
as
Bellarmine
answereth
)
one
beast
in
Daniel
is
set
for
one
man
,
as
the
Leopard
for
Alexander
magnus
,
yet
there
also
the
Lion
representeth
the
Assyrians
,
and
the
Beare
the
Persians
empire
:
so
heere
in
the
Apocalypse
,
as
the
first
beast
is
set
for
the
heathen
empire
,
so
the
second
beast
is
set
for
the
Antichristian
papacie
of
Rome
.
Augustine
thinketh
that
this
beast
must
not
be
vnderstood
for
one
man
,
but
for
one
city
.
Quae
sit
porro
ista
bestia
,
&c.
What
this
beast
is
,
it
is
not
repugnant
to
right
faith
,
that
the
very
wicked
citie
be
vnderstood
,
as
the
people
of
vnbeleeuers
,
contrarie
to
the
beleeuing
people
and
citie
of
God
.
The
beast
then
,
by
Augustines
opinion
,
is
a
citie
,
a
multitude
,
not
one
singular
person
.
If
we
shall
marke
that
which
Paul
saith
concerning
the
beginning
and
end
of
Antichrist
,
the
mysterie
of
iniquitie
alreadie
worketh
,
and
that
the
Lord
shall
abolish
him
with
the
brightnesse
of
his
comming
:
and
that
which
Iohn
saith
,
Ye
haue
heard
that
Antichrist
should
come
,
and
now
alreadie
he
is
in
the
world
,
wee
shall
see
that
the
Antichrist
can
not
be
one
man
,
the
foundation
of
whose
kingdome
was
laid
so
long
before
,
and
the
end
whereof
shall
not
come
till
the
end
of
all
:
for
is
it
not
absurd
,
that
there
should
be
so
ancient
a
preparation
for
so
late
and
so
short
a
reigne
of
one
man
?
This
also
is
most
euident
,
that
those
things
which
must
be
done
of
Antichrist
,
can
not
be
performed
of
one
man
,
no
not
in
his
whole
life
,
much
lesse
in
three
yeeres
and
a
halfe
.
He
must
restore
the
glorie
of
the
Romane
empire
,
he
must
doe
all
that
the
other
beast
did
before
him
,
he
must
worke
many
signes
and
miracles
,
he
must
cause
the
former
beast
to
be
worshipped
,
he
must
send
foorth
lying
spirits
to
seduce
them
that
dwell
on
the
earth
,
he
must
kill
them
that
worship
not
the
image
of
the
beast
,
and
receiue
not
his
marke
:
nay
those
things
that
they
grant
Antichrist
shall
do
,
can
not
be
done
in
that
space
.
He
must
winne
Ierusalem
,
and
build
the
Temple
,
and
ouercome
all
the
world
,
&
propound
himselfe
to
be
worshipped
thorow
the
world
,
and
take
away
baptisme
in
all
the
world
,
and
doe
many
other
things
.
Can
these
things
be
done
in
three
yeeres
and
a
halfe
?
or
while
he
doth
these
things
,
shall
he
not
be
their
Antichrist
?
But
they
say
Paul
calleth
him
the
man
of
sinne
,
and
Iohn
,
the
Antichrist
,
adding
the
Greeke
article
.
That
is
done
for
difference
,
and
not
for
singularitie
of
person
.
No
maruell
if
a
common
name
of
the
man
of
the
Antichrist
signifie
many
,
seeing
a
proper
name
shall
signifie
a
multitude
.
Israel
first
a
proper
name
of
Iacob
,
and
yet
signifieth
all
Gods
people
:
Sion
the
proper
name
of
a
hill
,
and
yet
signifieth
all
the
church
of
God
.
The
beast
is
the
man
of
sinne
,
and
the
Antichrist
,
because
of
all
Antichrists
(
for
there
are
many
,
euen
so
many
as
there
are
heresies
against
Christ
)
he
is
the
greatest
,
and
cruellest
,
and
mightiest
Antichrist
,
and
the
man
of
sinne
,
because
of
all
sinfull
men
he
is
cause
,
by
his
power
&
lawes
,
of
greatest
&
most
sinne
committed
in
Gods
church
.
Last
of
all
(
they
say
)
that
as
Christ
is
one
person
,
so
Antichrist
,
his
chiefe
enemie
,
must
be
one
person
:
as
he
that
sitteth
on
the
horse
,
that
is
Christ
,
is
one
person
,
so
the
beast
,
that
is
captaine
of
those
against
him
,
must
be
one
person
.
The
comparison
holdeth
not
:
first
,
because
Christ
abideth
for
euer
,
therefore
on
that
side
there
is
one
person
captaine
:
but
on
the
other
side
,
to
fight
against
him
,
for
the
short
continuance
of
the
persons
,
&
the
long
continuance
of
the
fight
,
there
must
be
many
persons
,
in
succession
,
captaines
.
Secondly
,
because
the
fight
is
not
against
Christ
in
his
person
,
but
in
his
doctrine
,
and
in
his
members
,
both
which
are
continued
by
succession
,
and
so
are
the
captaines
and
the
warre
against
them
.
I
need
not
fight
so
long
with
a
shadow
,
to
destroy
this
opinion
of
theirs
,
that
the
beast
and
the
Antichrist
spoken
of
in
scripture
,
is
not
one
singular
person
,
but
a
line
and
succession
of
many
that
holde
and
mainteine
a
gouernement
that
destroyeth
the
faith
and
benefites
of
Iesus
Christ
.
Thus
we
see
how
vaine
one
especiall
ground
of
their
fained
Antichrist
is
,
namely
,
that
he
must
be
one
singular
person
.
Another
ground
of
their
error
is
,
that
this
beast
and
Antichrist
must
be
an
open
enemie
of
Christ
,
both
in
deede
and
word
,
in
trueth
and
in
shewe
.
for
they
say
he
must
deny
Iesus
to
be
Christ
in
plaine
termes
,
and
in
like
maner
deny
that
he
is
come
:
that
he
must
take
away
the
sacraments
of
Christ
,
and
substitute
others
himselfe
:
that
he
must
make
himselfe
Christ
,
and
so
be
receaued
of
the
Iewes
,
and
that
he
must
by
all
meanes
be
without
the
Church
.
The
Pope
(
they
say
)
is
not
such
a
one
.
He
acknowledgeth
Christ
to
be
come
,
and
himselfe
his
substitute
and
seruant
,
and
by
our
owne
confession
is
after
a
sort
in
the
Church
.
But
we
holde
,
and
the
trueth
is
,
that
this
beast
and
Antichrist
,
is
a
secrete
enemie
cloked
with
the
name
of
a
friend
:
an
asse
that
hath
put
on
a
Lions
skinne
,
and
that
in
this
enemie
especially
;
Satan
changeth
himselfe
into
an
Angell
of
light
.
If
Antichrist
should
come
like
an
open
professed
enemie
,
all
Christians
would
easily
detest
him
,
the
elect
should
neuer
be
in
daunger
by
him
:
but
hee
shall
come
so
cunningly
,
that
hee
shall
seduce
,
if
it
were
possible
,
euen
the
elect
.
And
the
name
of
a
mysterie
,
Reuel.
17.
declareth
that
his
working
is
secrete
.
and
the
same
hath
Paul
,
the
mysterie
of
iniquitie
already
worketh
.
Wherefore
if
the
kingdome
and
rule
of
the
beast
and
Antichrist
be
a
mysterie
,
then
is
hee
a
secret
and
not
an
open
professed
enemie
.
And
whether
doe
these
names
of
seducing
,
of
comming
with
all
deceiueablenesse
of
vnrighteousnesse
,
and
of
strong
delusion
to
beleeue
lies
,
(
all
which
are
spoken
of
Antichrist
)
agree
rather
to
a
counterfet
or
an
open
enemie
?
The
enemie
that
Christ
would
haue
his
people
take
heed
of
in
the
last
time
,
is
especially
the
counterfet
friend
.
They
shall
say
,
Loe
,
here
is
Christ
,
or
there
is
Christ
,
there
shall
arise
false
Christs
and
false
prophets
.
And
to
the
Iewes
he
saith
,
If
another
shall
come
in
my
name
,
him
will
yee
receiue
.
Vpon
these
words
they
ground
that
opinion
of
theirs
,
that
the
Iewes
shall
receiue
Antichrist
when
he
commeth
,
which
shall
denie
the
first
and
true
Christ
,
and
set
himselfe
to
be
their
Christ
.
But
that
saying
of
our
Sauiour
was
fulfilled
after
his
ascension
,
in
diuers
that
came
vnto
them
as
deliuerers
,
whom
they
followed
to
their
destruction
.
But
as
for
the
Iewes
towards
the
end
of
the
world
,
when
the
Papists
say
their
Antichrist
shall
bee
,
the
Iewes
before
that
shall
be
conuerted
vnto
Iesus
Christ
,
as
Paul
sheweth
Rom.
11.
and
the
popish
imagined
Antichrist
,
of
all
others
,
can
neuer
be
receiued
of
the
Iewes
:
for
they
looke
for
a
Christ
to
come
of
the
tribe
of
Iuda
and
not
of
the
tribe
of
Dan
:
and
they
so
detest
an
image
,
that
they
can
neuer
acknowledge
him
their
Christ
,
that
contrary
to
their
law
shall
set
vp
an
image
to
be
worshipped
.
But
as
I
sayd
,
Antichrist
shall
put
vpon
him
the
vizard
and
face
of
a
friend
,
and
shall
haue
the
heart
and
works
of
an
enemy
:
for
as
he
is
and
hath
ioined
to
him
as
his
assistant
the
false
prophet
,
so
likewise
he
will
tread
in
the
path
of
false
prophets
.
Beware
of
false
prophets
(
saith
our
Sauiour
)
for
they
come
in
sheepes
clothing
,
but
inwardly
they
are
rauening
wolues
.
If
that
be
true
that
some
do
say
,
that
in
Ezechiel
and
Reuel
.
20.
Gog
is
set
for
Antichrist
and
Magog
for
the
Turke
,
which
both
should
succeed
and
deuide
the
Romane
empire
,
then
not
only
this
is
manifest
,
that
Antichrist
is
a
secret
enemie
,
but
that
hee
should
haue
the
West
part
of
the
Empire
,
and
the
Turke
the
East
:
and
that
wee
neede
not
feare
the
Turke
in
these
quarters
of
the
world
,
nor
fauour
the
Spaniards
(
as
some
doe
seeme
to
wish
in
that
behalfe
)
because
they
thinke
they
be
a
wall
betweene
the
Turke
and
Christendome
.
But
God
hath
set
the
bounds
.
To
the
Turke
,
that
is
,
to
Magog
and
Mesek
,
which
is
Arabia
,
where
Mahomets
tombe
is
,
the
East
is
alotted
.
To
Gog
,
that
is
,
the
Pope
,
and
Tubal
with
him
,
which
some
say
is
Italie
,
and
others
say
is
Spaine
,
to
this
Gog
the
West
part
of
the
empire
,
which
hath
hitherto
reteined
the
name
of
Christian
religion
,
is
assigned
.
All
the
world
deserued
to
be
in
bondage
vnder
enemies
of
the
trueth
:
but
the
East
is
vnder
the
bodily
bondage
of
the
Turke
,
and
the
West
vnder
the
spirituall
seruitude
of
the
Pope
.
Now
Magog
which
is
set
for
the
Turke
,
signifieth
vncouered
,
open
,
and
manifest
:
but
Gog
set
for
the
Pope
,
signifieth
couered
,
secret
,
and
hidden
:
wherefore
as
the
one
is
an
open
enemie
,
so
the
other
is
secret
,
and
therfore
more
dangerous
.
If
by
Gog
and
Magog
be
meant
these
two
,
then
the
names
do
shew
the
difference
:
but
I
know
some
take
those
names
otherwise
:
and
some
confesse
they
know
not
what
they
meane
.
But
if
that
Gog
do
not
declare
Antichrist
to
be
a
secret
enemie
,
yet
by
this
it
shall
most
easily
appeare
,
for
that
Paul
saith
of
him
,
he
shal
sit
in
the
Temple
of
God
,
that
is
to
say
,
he
shall
rule
and
gouerne
in
the
church
of
God
,
as
he
himselfe
will
call
it
,
and
as
it
hath
commonly
beene
reputed
:
wherefore
if
he
shall
gouerne
in
the
church
of
Christ
,
he
must
shew
himselfe
to
be
a
friend
to
Christ
and
to
the
church
,
or
els
he
can
by
no
meanes
deceiue
the
church
of
Christ
.
To
the
woman
,
Reuel.
17.
there
is
giuen
a
cup
of
golde
,
which
is
vnderstood
to
be
the
shew
of
religion
,
and
yet
it
is
full
of
abominations
.
But
what
need
we
moe
proofes
to
shew
that
this
beast
is
a
fained
and
a
counterfet
friend
?
Iohn
saith
,
The
beast
hath
two
hornes
like
the
lambe
,
and
yet
speaketh
like
the
dragon
:
he
shall
make
a
shew
of
Christian
religion
,
shall
haue
spirituall
and
temporall
gouernment
,
and
shall
faine
himselfe
to
be
like
Christ
,
but
his
lawes
and
doctrine
shal
be
the
doctrine
of
deuils
.
All
these
things
prooue
that
Antichrist
,
which
is
this
beast
,
is
a
secret
enemy
,
making
shew
&
countenance
of
a
friend
.
If
I
shoulde
say
no
more
,
by
this
that
I
haue
spoken
it
may
sufficiently
be
gathered
,
that
this
beast
,
this
Antichrist
,
is
the
Pope
of
Rome
.
For
who
is
there
in
the
Church
of
Christ
,
of
long
continuance
and
great
authoritie
,
that
seemeth
more
a
friend
to
Christ
,
and
is
in
trueth
so
sore
an
enemie
to
all
that
truely
beleeue
in
Christ
,
as
is
the
Pope
?
But
if
wee
search
further
,
we
shall
see
that
whatsoeuer
the
Scripture
speaketh
of
this
Enemy
,
agreeth
fitly
to
the
Pope
,
and
to
none
other
,
neither
to
him
,
who
they
imagine
shall
come
of
the
tribe
of
Dan
,
nor
to
the
Turke
,
which
is
by
all
meanes
out
of
the
church
.
This
title
of
eternall
ignominie
and
shame
,
falleth
vpon
no
estate
in
the
world
,
but
only
on
the
popedome
.
All
things
agree
to
it
.
The
forerunner
of
Antichrist
was
the
fall
of
the
Romane
empire
,
and
destruction
of
Rome
in
the
West
:
that
is
it
(
in
the
opinion
of
many
ancient
fathers
)
which
Paul
meaneth
,
when
he
sayth
,
Ye
know
what
withholdeth
that
he
might
be
reueiled
in
his
time
.
And
againe
,
Onely
he
which
now
withholdeth
,
shall
let
till
he
be
taken
out
of
the
way
.
The
seat
of
the
empire
abiding
at
Rome
,
withheld
the
Pope
from
his
reigne
&
dominion
there
.
But
how
was
that
remooued
,
that
the
Pope
might
come
into
it
emptie
?
First
by
Constantinus
magnus
departing
thence
,
&
making
the
seat
of
his
empire
at
Constantinople
.
Secondly
,
because
it
was
not
yet
empty
enough
,
Alaricus
king
of
Goths
taketh
it
anno
414.
Gensericus
Vandalus
takes
it
&
spoiles
it
againe
an.
459.
And
last
of
all
,
Totilas
taketh
it
thrise
,
ouerthroweth
the
walles
,
and
setteth
Rome
on
fire
,
and
letteth
it
burne
40
dayes
,
an.
549.
Thus
was
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
made
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
Rome
was
made
emptie
of
the
emperour
,
that
the
Pope
might
step
into
it
.
This
is
the
head
that
S.
Iohn
saw
wounded
to
death
.
Here
the
heathen
Romans
that
had
killed
with
the
sword
,
were
killed
by
the
sword
.
Although
this
be
so
,
yet
the
Papists
contend
,
that
this
is
not
yet
fulfilled
.
The
Romane
empire
(
say
they
)
is
not
yet
displaced
.
These
be
notable
cunning
men
:
that
which
was
done
1000
yeres
since
,
is
not
yet
done
with
them
.
By
this
we
may
iudge
of
their
religion
.
For
as
the
Romane
empire
remaineth
yet
,
so
the
true
Christian
religion
remaineth
with
them
vnto
this
time
,
&
no
otherwise
:
but
that
empire
remaineth
onely
in
name
and
not
in
truth
:
so
doth
the
religion
.
For
is
that
the
emperour
of
Rome
,
whom
the
Pope
by
a
law
hath
bound
not
to
dwell
in
Rome
,
nor
in
all
Italie
,
at
any
time
?
Is
he
emperour
of
Rome
that
hath
no
tribute
,
no
homage
,
nor
lands
of
the
empire
,
and
vnlesse
he
haue
somewhat
to
liue
by
of
his
owne
,
shall
be
nothing
inriched
by
the
empire
?
But
(
saith
Bellarmine
)
he
is
emperour
of
Rome
,
although
he
haue
not
Rome
.
How
can
he
be
emperour
of
it
,
that
hath
it
neither
in
possession
,
nor
by
right
of
title
?
if
he
haue
right
to
it
,
then
the
Pope
is
an
vsurper
,
that
keepes
him
from
it
:
for
there
is
no
officer
in
Rome
,
but
the
Popes
deputy
by
his
appointment
.
Wherefore
the
first
note
of
Antichrist
agreeth
to
the
Pope
,
which
is
,
that
Rome
should
be
made
a
ruine
before
he
shuld
come
to
build
vpon
it
:
for
that
was
fulfilled
fiue
hundred
and
fiftie
yeeres
after
Christ
,
and
sixe
hundred
yeeres
were
expired
before
the
papacie
did
shew
it selfe
in
his
antichristian
colours
.
The
second
note
of
the
beast
agreeth
also
to
the
Pope
:
for
Iohn
saith
:
He
commeth
out
of
the
earth
,
&
hath
two
hornes
like
the
lambe
,
and
speaketh
like
the
dragon
.
Antichrist
should
in
shew
make
himselfe
like
Christ
,
and
performe
the
works
of
the
deuill
.
He
will
write
himselfe
Seruus
seruorum
:
and
in
some
sence
,
so
he
is
:
for
he
serueth
the
lust
of
those
that
are
seruants
and
slaues
,
to
inrich
them
and
bring
them
to
honour
.
He
hath
not
the
hornes
of
the
lambe
,
but
like
them
:
for
he
challengeth
to
himselfe
power
in
temporall
and
in
spirituall
matters
:
he
maketh
himselfe
not
onely
a
priest
,
but
a
king
also
:
he
will
rule
in
heauen
and
in
earth
.
If
these
be
not
the
two
hornes
of
the
lambe
,
what
are
they
?
howsoeuer
it
is
,
he
will
be
like
the
lambe
,
especially
in
the
hornes
.
He
would
resemble
Christ
in
his
power
,
but
not
in
his
holinesse
.
And
to
expresse
his
power
,
he
delighteth
much
with
the
number
of
two
,
for
he
hath
on
his
head
a
miter
which
hath
two
toppes
,
two
sharpe
points
,
one
before
,
and
another
behinde
:
two
keyes
also
hee
hath
set
a
crosse
.
And
in
the
yeere
1300
,
Boniface
the
eight
,
in
the
first
Iubile
,
the
first
day
went
in
his
bishops
robes
,
the
second
day
in
the
habite
of
the
emperour
,
hauing
two
swords
borne
before
him
,
&
this
being
proclamed
,
Ecce
duo
gladij
hîc
.
How
can
he
declare
more
plainely
,
that
he
beareth
two
hornes
like
the
lambe
?
whose
title
in
the
world
commeth
so
neere
the
title
of
Christ
?
for
he
will
be
called
Christs
vicar
.
Of
the
two
hornes
,
he
had
the
spirituall
iurisdiction
first
,
and
then
the
temporall
:
for
first
he
ruled
ouer
bishops
and
ministers
only
,
and
in
processe
of
time
he
ruled
ouer
kings
and
emperours
:
but
although
he
haue
hornes
like
the
lambe
,
yet
his
speech
is
like
the
dragons
.
The
crying
of
the
dragon
is
fierce
and
terrible
:
and
the
spirituall
dragon
,
the
deuill
,
speaketh
contrary
to
God
.
For
the
religion
of
the
Pope
,
is
in
name
Christs
religion
,
but
in
truth
contrary
to
it
.
Christ
saith
to
the
people
,
Search
the
Scriptures
:
the
Pope
saith
they
shall
not
reade
them
.
Christ
saith
,
Thou
shalt
serue
God
onely
:
the
Pope
saith
,
Thou
shalt
serue
saints
.
Christ
saith
,
Thou
shalt
not
make
nor
worship
images
:
the
Pope
saith
,
thou
shalt
do
both
:
and
in
many
points
besides
(
Hesshusius
reckoneth
vp
sixe
hundred
)
the
Pope
speaketh
contrarie
to
Christ
,
and
altogether
like
the
dragon
.
The
Papists
say
this
note
can
not
agree
to
the
Pope
.
Why
?
not
because
he
hath
not
two
hornes
like
the
lambe
,
nor
because
he
speaketh
not
like
the
dragon
:
but
because
it
is
said
here
of
the
beast
,
that
he
commeth
out
of
the
earth
:
for
they
thinke
their
Pope
hath
not
a
base
,
but
a
noble
beginning
.
In
deede
their
first
bishops
were
from
heauen
,
and
went
to
heauen
:
but
they
that
tooke
the
hornes
like
the
lambe
,
and
presumed
to
challenge
spirituall
&
temporall
iurisdiction
ouer
all
the
church
,
were
from
the
earth
:
for
this
was
an
earthly
deuise
:
&
what
persons
in
the
world
come
to
so
high
authoritie
from
so
base
beginnings
,
as
the
Popes
of
later
times
?
bastards
,
and
friers
,
&
magicians
:
are
not
these
base
?
are
not
these
from
the
earth
?
To
this
description
of
Iohn
,
agreeth
that
of
Paul
:
for
as
Iohn
saith
,
he
should
speake
like
the
dragon
,
so
Paul
saith
,
he
shall
be
an
aduersarie
:
and
as
here
it
is
said
,
he
should
haue
two
hornes
like
the
lambe
,
so
there
it
is
said
,
that
he
should
sit
in
the
Temple
of
God
as
God
,
shewing
himselfe
that
he
is
God
:
for
he
taketh
the
office
&
name
of
God
vpon
him
.
The
third
marke
is
proper
also
to
the
Pope
.
For
thus
Iohn
speaketh
of
him
.
He
did
all
that
the
first
beast
could
doe
before
him
,
and
caused
the
earth
,
and
them
that
dwell
therein
,
to
worship
the
first
beast
,
whose
deadly
wound
was
healed
.
The
first
beast
was
olde
Rome
,
and
the
state
of
the
empire
:
therefore
when
this
second
beast
had
gotten
hornes
like
the
lambe
,
that
is
spirituall
and
temporall
iurisdiction
,
hee
pusheth
so
long
with
these
hornes
,
that
hee
maketh
the
Romane
name
to
flourish
,
as
much
or
more
then
it
did
before
:
which
was
a
thing
much
to
be
woondered
at
thorow
the
world
.
Who
knoweth
not
that
Rome
hath
bene
these
later
hundred
yeeres
in
more
estimation
then
any
citie
in
the
world
besides
,
or
then
it selfe
had
beene
in
former
times
?
and
how
came
it
to
that
wealth
&
honor
,
but
onely
by
the
two
horned
beast
?
Nothing
els
had
it
to
commend
it
now
in
comparison
,
but
the
false
title
of
the
seat
of
Christs
vicar
.
And
heerein
standeth
all
the
indeuour
of
Antichrist
,
not
that
Christ
may
be
worshipped
,
but
that
the
first
beast
may
be
had
in
honour
.
For
the
name
,
and
religion
,
and
credit
of
Rome
he
fighteth
.
The
Pope
is
as
it
were
,
the
first
beast
:
for
in
him
the
ancient
state
seemeth
to
be
restored
.
The
fourth
note
of
the
second
beast
is
as
fit
as
any
of
the
rest
for
the
pope
.
For
Iohn
sayth
:
He
did
great
woonders
,
so
that
he
made
fire
to
come
downe
from
heauen
on
the
earth
in
the
sight
of
men
:
and
deceiued
them
that
dwell
on
the
earth
,
by
the
signes
which
were
permitted
to
him
to
doe
in
the
sight
of
the
beast
.
To
this
agreeth
that
which
Paul
saith
of
Antichrist
,
whose
comming
is
by
the
working
of
Satan
,
with
all
power
and
signes
,
and
lying
woonders
.
And
our
Sauiour
saith
,
There
shall
arise
false
Christs
,
and
false
prophets
,
and
shall
shew
great
signes
and
woonders
,
so
that
if
it
were
possible
,
they
should
deceiue
the
very
elect
.
Signes
and
miracles
are
so
common
with
the
papistes
,
as
they
haue
not
beene
among
any
since
the
Apostles
times
.
They
haue
miracles
to
commend
euery
thing
to
the
world
,
miracles
to
confirme
purgatory
,
and
praying
for
the
dead
,
and
the
masse
,
and
the
force
of
reliques
,
and
whatsoeuer
superstition
there
is
besides
in
poperie
.
But
their
miracles
are
lying
signes
&
miracles
,
both
because
many
of
them
are
but
done
in
shew
and
not
in
trueth
,
and
many
are
fained
,
and
all
tend
to
confirme
and
establish
lies
.
The
trueth
needeth
no
new
miracles
,
it
persuadeth
&
confirmeth
it selfe
in
the
heart
of
him
that
hath
it
.
Iohn
nameth
one
especiall
miracle
,
The
calling
of
fire
downe
from
heauen
in
the
sight
of
men
.
Some
imagine
that
as
Elias
did
it
to
consume
the
fifties
that
came
to
take
him
,
so
the
Pope
at
some
time
or
other
should
do
:
or
as
he
did
to
commend
his
sacrifice
against
the
sacrifice
of
the
priests
of
Baal
,
so
the
pope
should
cause
the
like
for
the
confirmation
of
his
masse
and
other
idolatrie
.
It
is
time
for
him
now
to
doe
it
,
if
euer
he
will
doe
it
,
for
he
is
neere
taking
,
and
his
masse
almost
euery
where
is
out
of
credit
.
There
be
that
refer
it
to
Pope
Hildebrand
,
which
by
the
art
of
Magike
danced
in
fire
,
raised
vp
round
about
him
,
without
hurt
,
thereby
to
winne
the
more
authority
to
himselfe
.
Others
rather
take
this
of
the
fire
to
be
spoken
allegorically
:
for
what
is
excommunication
,
but
as
it
were
an
heauenly
fire
,
by
which
he
hath
reuenged
himselfe
on
many
emperours
and
kings
,
and
whereby
he
goeth
about
still
to
consume
his
enemies
?
This
fire
he
flingeth
about
him
like
a
madde
man
.
He
hath
cast
it
against
our
most
gracious
Queene
,
and
this
whole
land
:
but
it
is
quenched
in
the
sea
.
I
hope
it
will
not
set
any
on
fire
here
,
as
it
hath
done
.
Fox
taketh
this
fire
fetcht
from
heauen
,
to
be
the
Scriptures
interpreted
in
a
wrong
sence
.
Christ
sayth
he
came
to
cast
fire
on
the
earth
,
and
that
his
desire
was
it
should
be
kindled
:
speaking
of
his
word
.
This
fire
the
Pope
fetcheth
out
of
heauen
:
for
he
wringeth
and
wresteth
it
out
of
his
naturall
place
,
and
applieth
it
to
prooue
his
authoritie
and
all
superstition
which
he
hath
brought
into
the
world
:
This
is
my
body
,
and
Thou
art
Peter
,
and
vpon
this
rocke
will
I
build
my
church
:
and
many
such
bright
shining
starres
hee
hath
pluckt
from
heauen
downe
to
the
earth
.
The
Pope
therefore
is
that
new
kinde
of
Alchymist
that
is
sayd
to
fetch
fire
from
heauen
.
The
fift
marke
poynteth
out
the
Pope
also
.
For
partly
by
his
two
hornes
,
and
partly
by
fire
from
heauen
,
and
by
the
meanes
of
his
lying
signes
and
miracles
,
he
is
growne
to
such
credit
and
power
,
that
at
his
commandement
they
that
dwell
on
the
earth
are
content
to
make
the
image
of
the
beast
,
which
had
the
wound
of
a
sword
and
did
liue
,
and
also
he
did
giue
a
spirit
to
the
image
of
the
beast
,
so
that
the
image
of
the
beast
did
speake
.
This
making
of
an
image
,
and
the
causing
of
it
to
speake
,
hath
diuerse
interpretations
.
The
Papists
expound
the
head
wounded
and
reuiued
to
be
,
Antichrist
himselfe
,
fayning
himselfe
to
die
and
to
rise
againe
:
and
that
of
the
image
speaking
,
they
vnderstand
of
an
image
which
Antichrist
shoulde
make
to
represent
himselfe
,
which
shoulde
giue
answeres
to
those
that
sought
vnto
it
.
These
are
vaine
deuises
and
shifts
to
put
it
from
the
Pope
.
But
the
head
wounded
and
healed
,
is
the
state
of
the
empire
fallen
and
raysed
againe
in
the
Pope
:
for
Rome
was
wounded
with
a
sword
,
and
reuiued
in
the
Papacie
.
The
image
made
by
the
people
,
and
caused
to
speake
by
the
Pope
,
some
haue
thought
to
bee
the
emperour
,
which
in
deede
is
but
the
Popes
creature
,
whome
he
hath
put
downe
and
set
vp
,
commanded
to
speake
or
holde
his
peace
at
his
pleasure
.
But
it
seemeth
rather
to
be
the
authoritie
of
his
Legates
and
Cardinalles
,
and
their
Courtes
and
Consistories
in
all
kingdomes
:
for
all
people
were
persuaded
to
entertaine
them
,
and
the
Pope
did
,
as
it
were
,
breathe
life
into
them
,
and
they
spake
by
the
spirite
of
his
Canon
lawe
or
absolute
pleasure
.
The
sixt
marke
is
agreeable
in
like
maner
.
He
caused
that
as
many
as
would
not
worship
the
image
of
the
beast
,
should
be
killed
.
The
reiecting
of
the
Popish
Legates
,
and
courts
,
and
lawes
,
the
refusing
of
the
Spanish
inquisition
,
is
death
.
For
hence
proceede
all
the
warres
and
rebellions
among
all
people
that
professe
the
name
of
Christ
.
It
perteineth
also
to
their
bloodshedding
and
cruelty
,
that
he
saith
:
None
could
be
suffred
to
buy
or
sell
,
except
he
receiued
the
beasts
marke
.
For
there
was
no
place
nor
being
for
any
,
except
he
did
sweare
subiection
.
And
when
the
patience
of
Gods
people
is
commended
for
induring
such
things
as
they
lay
vpon
them
,
it
is
a
token
of
their
bloody
cruelty
.
Here
is
the
patience
of
saints
:
here
are
they
that
keepe
the
commandements
of
God
,
&
the
faith
of
Iesus
.
And
in
the
iustifying
of
their
punishment
,
which
daily
now
falleth
vpon
them
,
the
cause
is
giuen
:
for
they
shed
the
blood
of
the
saints
and
prophets
,
and
therefore
hast
thou
giuen
them
blood
to
drinke
,
for
they
are
worthie
.
Her
attire
and
ornaments
also
doe
witnesse
this
thirst
and
shedding
of
blood
that
hath
bene
,
&
is
in
them
.
I
saw
a
woman
sit
vpon
a
scarlet
coloured
beast
:
and
the
woman
was
arrayed
in
purple
and
scarlet
.
What
colour
so
fit
for
a
bloody
beast
?
and
what
kinde
of
people
either
vsed
or
esteemed
it
so
much
as
they
?
To
these
things
agreeth
that
which
our
Sauiour
saieth
,
hauing
relation
to
the
latter
times
.
The
time
will
come
when
they
that
kill
you
shall
thinke
they
doe
God
good
seruice
.
But
to
remooue
this
note
from
themselues
,
the
Papists
say
,
that
the
killing
which
they
haue
exercised
,
is
not
answerable
to
those
speaches
:
for
they
say
the
latter
beast
must
kill
mo
of
Gods
scruants
then
the
first
beast
,
and
with
more
crueltie
.
I
finde
not
yet
where
it
is
so
sayd
,
but
that
is
true
in
them
although
they
denie
it
.
For
who
can
reckon
vp
the
number
,
that
iudicially
for
the
cause
of
poperie
haue
bin
put
to
death
in
England
,
Scotland
France
,
Spaine
,
and
all
the
countries
of
Christendome
within
these
two
or
three
hundred
yeres
?
And
as
for
inuenting
of
torments
,
if
burning
by
fire
be
not
cruell
inough
,
yet
they
haue
deuised
more
exquisite
torments
in
their
Spanish
Inquisition
,
&
vsed
much
more
crueltie
than
euer
the
Heathen
did
.
And
one
thing
they
haue
committed
whereby
they
haue
shed
infinite
mens
blood
,
which
the
heathen
did
not
against
the
Christians
.
They
make
warre
vpon
vs
only
for
religion
,
&
in
those
wars
in
France
and
Germanie
&
the
low
countries
,
&
in
all
places
where
by
inuasion
or
rebellion
they
can
prevaile
,
haue
made
infinit
slaughters
.
Wherfore
numbers
slaine
by
them
exceed
the
number
slayne
by
Paganes
.
But
there
is
not
so
precisely
any
thing
spoken
of
the
number
.
They
kill
all
,
and
would
doe
,
that
will
not
be
subiect
to
them
.
This
they
haue
practised
,
and
this
they
doe
practise
:
this
is
the
drift
of
their
warres
and
Counsels
,
and
indeuours
,
and
this
is
the
marke
of
the
beast
.
I
sawe
the
woman
(
sayth
Iohn
)
druncken
with
the
blood
of
Saintes
,
and
with
the
blood
of
the
Martyrs
of
Iesus
.
Although
we
kill
many
in
these
warres
,
yet
the
whole
is
to
be
imputed
vnto
them
:
for
they
are
the
cause
of
the
slaughter
,
not
onely
of
others
,
but
also
of
themselues
.
The
seuenth
note
is
,
that
the
beast
made
all
both
small
and
great
,
rich
and
poore
,
free
and
bond
,
to
receaue
a
marke
in
their
right
hand
,
or
in
their
foreheads
,
and
that
no
man
might
buy
or
sell
,
but
he
that
had
the
marke
,
or
the
name
of
the
beast
,
or
the
number
of
his
name
.
Here
is
wisedome
:
let
him
that
hath
wit
,
count
the
number
of
the
beast
:
for
it
is
the
number
of
a
man
,
and
his
number
is
666.
There
is
no
Religion
that
euer
was
,
that
hath
so
many
markes
and
characters
,
and
so
gloryeth
in
them
,
as
the
Popish
Religion
.
And
all
that
are
vnder
them
,
are
signed
with
some
token
or
other
,
as
their
sheepe
.
Their
little
infants
,
with
their
oyle
,
and
creame
,
and
other
matters
.
Their
Emperors
and
kings
,
and
all
men
that
take
degrees
in
schooles
,
with
their
corporal
othe
,
for
their
fidelitie
to
that
See
.
Their
Byshops
&
whole
Cleargie
,
with
their
shauen
crownes
,
&
oyle
,
and
othes
.
All
the
people
by
open
professing
of
themselues
to
be
of
the
Latine
and
Romish
Church
,
for
to
this
end
tend
al
their
characters
.
This
they
would
haue
all
come
vnto
,
and
they
obteined
it
,
that
they
should
professe
themselues
to
be
of
the
Latine
&
Romish
Religion
.
Therefore
Maister
Foxe
taketh
this
name
to
bee
Romanus
.
Which
both
in
the
Greeke
,
and
also
in
the
Hebrewe
letters
maketh
666.
He
trieth
it
in
both
tongues
:
because
he
thinketh
the
Reuelation
was
made
to
Iohn
in
the
Hebrewe
,
as
being
his
mother
tongue
,
and
therefore
in
the
Hebrewe
name
the
number
should
be
answerable
:
and
because
he
wrote
it
in
Greeke
,
it
should
agree
in
that
tongue
also
,
which
it
doth
in
Romanus
.
For
both
the
letters
in
Hebrewe
,
and
the
letters
in
Greeke
make
that
number
.
Irenaens
coniectured
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
be
the
name
:
and
many
learned
men
do
rest
in
that
,
and
it
fitly
agreeth
.
For
all
things
with
them
were
in
Latine
:
the
scripture
,
their
publike
seruice
,
their
priuate
prayers
,
their
lawes
,
all
were
Latine
.
But
this
deuise
of
the
letters
in
a
name
to
make
vp
the
number
,
seemeth
to
be
Magical
,
and
Cabalistical
,
&
not
vsed
in
the
scriptures
(
as
some
learned
mens
opinion
is
,
)
and
therefore
they
thinke
the
number
should
shew
the
time
when
he
should
bee
brought
foorth
into
the
world
.
And
about
that
time
they
account
that
the
Pope
obtained
his
title
of
vniuersall
bishop
by
a
Councell
:
hee
had
it
giuen
him
by
the
emperour
Phocas
about
60.
yeeres
before
.
So
that
which
way
soeuer
it
bee
taken
,
it
falleth
out
right
,
and
agreeth
still
to
them
.
And
herein
standeth
the
note
of
Gods
people
to
withstand
and
reiect
this
marke
and
character
,
and
by
no
meanes
to
be
counted
of
that
religion
,
for
they
are
threatened
that
do
receiue
it
:
If
any
man
worship
the
beast
and
his
image
,
and
receiue
his
marke
in
his
forehead
or
in
his
hand
,
the
same
shall
drinke
of
the
wine
of
the
wrath
of
God
,
yea
of
the
pure
wine
which
is
powred
into
the
cup
of
his
wrath
,
and
he
shall
be
tormented
in
fire
and
brimstone
before
the
holy
Angels
,
and
before
the
Lambe
,
and
the
smoke
of
their
torment
shall
ascend
euermore
,
and
they
shall
haue
no
rest
day
nor
night
,
which
worship
the
beast
and
his
image
,
and
whosoeuer
receiueth
the
print
of
his
name
.
But
if
any
withstand
it
and
get
the
victorie
,
they
are
highly
commended
.
Thus
Iohn
speaketh
of
them
:
And
I
sawe
as
it
were
a
glassie
sea
,
mingled
with
fire
,
and
them
that
had
gotten
victorie
of
the
beast
and
of
his
image
,
and
of
his
marke
,
standing
at
the
glassie
sea
,
hauing
the
harpes
of
God
,
and
they
did
sing
the
song
of
Moses
the
seruaunt
of
God
,
and
the
song
of
the
Lambe
.
Afterward
hee
sheweth
how
there
fell
a
noysome
and
grieuous
sore
vpon
the
men
which
had
the
marke
of
the
beast
,
and
vpon
them
which
worshipped
his
image
.
This
sore
of
many
is
thought
to
bee
the
French
disease
,
which
began
among
them
in
the
warre
at
Naples
betweene
the
French
and
Spaniard
,
in
the
yeere
1494.
it
came
by
the
companie
of
harlots
in
the
campe
,
and
from
thence
was
spred
to
most
countreys
.
Other
writers
expound
it
of
the
plague
,
which
in
the
time
of
poperie
flourishing
,
was
more
fierce
and
more
generall
in
all
these
quarters
then
almost
at
any
time
before
or
since
:
all
chronicles
are
full
of
examples
.
Thus
much
of
the
receiuing
the
character
and
marke
of
the
beast
,
which
is
the
seuenth
note
.
It
were
long
to
describe
the
other
notes
of
this
beast
,
for
there
are
yet
many
things
whereby
it
may
bee
knowen
.
The
seuenteenth
chapter
hath
a
full
description
of
it
.
That
chapter
hath
much
that
pertaineth
to
Rome
vnder
the
Emperours
,
and
much
also
belonging
to
it
,
as
it
is
gouerned
by
the
Pope
.
Nay
,
both
are
as
it
were
knit
together
,
for
that
they
are
so
like
:
for
this
that
is
nowe
,
is
but
the
olde
reuiued
,
and
therefore
he
that
knoweth
one
,
knoweth
both
.
The
first
and
especiall
marke
is
their
whorish
and
idolatrous
Religion
.
For
hee
calleth
her
the
whore
that
sitteth
vpon
many
waters
:
the
gouernement
ouer
many
people
that
maintaineth
idolatrie
,
which
is
spirituall
fornication
in
the
sight
of
God
.
Then
he
sayth
:
With
her
haue
committed
fornication
the
kings
of
the
earth
,
and
the
inhabitants
of
the
earth
are
druncken
with
the
wine
of
her
fornication
.
For
what
Idole
did
the
Romans
set
vp
,
which
kings
and
people
did
not
by
and
by
embrace
?
And
they
receaued
them
so
gladly
,
and
maintained
all
their
will
worship
,
their
Saintes
,
their
Images
,
their
Reliques
,
their
Masses
,
their
ceremonies
in
such
sorte
,
as
if
they
were
druncke
with
the
loue
of
them
.
Yet
touching
their
Religion
,
he
saith
,
that
this
woman
was
full
of
names
of
blasphemie
.
Blasphemie
is
that
which
hurts
the
name
of
God
.
They
were
full
then
of
blasphemies
,
that
hurt
the
name
of
God
,
and
the
name
of
his
people
.
Himselfe
to
be
called
the
vicar
of
Christ
vpon
earth
,
the
head
of
the
Church
,
the
vniuersall
bishop
,
is
a
blasphemie
against
Christ
,
and
against
all
other
Bishops
and
Pastours
.
To
saye
that
Saintes
are
intercessors
and
mediators
for
vs
,
is
blasphemie
against
the
Saintes
,
and
Christ
.
To
affirme
that
Christ
by
his
death
put
away
originall
sinne
onely
,
and
satisfied
for
the
fault
of
other
sinnes
,
and
not
for
the
punishment
,
is
blasphemie
against
Christes
passion
.
So
is
that
which
they
affirme
of
the
Masse
,
that
it
is
a
sacrifice
for
the
quicke
and
the
dead
.
These
and
infinite
thinges
more
in
that
Religion
,
are
vile
and
horrible
blasphemies
.
Iohn
is
not
yet
satisfied
with
speaking
thus
much
onely
of
their
idolatrie
:
but
hee
saith
afterwarde
,
that
she
had
a
cup
of
gould
in
her
hand
,
full
of
abominations
and
filthines
of
her
fornications
.
Shee
had
a
goulden
cup
,
not
onely
for
her
riches
and
wealth
,
but
also
for
a
shewe
of
Christian
religion
and
holynes
.
But
this
golden
cup
was
full
of
poyson
,
ful
of
abomination
and
filthie
fornication
.
For
what
number
,
or
measure
,
or
end
was
there
of
their
Idoles
?
not
onely
euery
citie
as
in
Iuda
,
but
euery
house
,
euery
corner
,
euery
man
had
his
Idole
.
Neither
that
alone
,
but
there
was
for
euery
action
,
for
euery
occupation
,
for
euery
disease
,
a
seuerall
Idole
.
Last
of
all
,
for
the
fertilitie
of
her
idolatrie
,
Saint
Iohn
calleth
her
the
mother
of
whoredomes
and
abominations
of
the
earth
.
For
where
was
the
shoppe
where
these
Idoles
were
deuised
?
Whence
were
they
authorized
but
onely
from
Rome
?
These
things
that
Iohn
writeth
of
the
idolatrie
of
the
beast
,
will
not
agree
to
the
Antichrist
that
the
Papists
imagine
:
for
they
say
he
shall
abolish
all
other
images
,
and
make
his
owne
image
onely
be
worshipped
:
for
the
beast
is
the
mother
of
all
abominations
and
fornications
of
the
earth
:
neither
will
it
so
well
agree
to
auncient
Rome
,
for
that
receiued
rather
Idoles
from
other
people
,
and
worshipped
the
gods
of
all
other
nations
which
they
conquered
.
But
this
beast
sendeth
out
her
Idoles
and
Saintes
and
pettie
gods
,
and
commendeth
them
to
the
worshippers
,
promising
great
things
if
they
doe
it
.
Another
marke
followeth
,
that
she
hath
in
her
forehead
a
name
written
:
A
mysterie
.
This
verie
name
in
letters
was
written
on
the
Popes
Myter
,
which
hee
did
weare
vpon
his
head
,
and
so
they
vsed
it
for
a
season
.
Their
Myters
were
branded
with
this
marke
,
Mysterium
.
But
they
after
tooke
it
out
,
and
now
they
vse
not
to
beare
that
name
in
their
foreheads
.
But
in
the
forehead
of
the
whore
,
that
is
,
of
their
whorish
Religion
,
it
is
written
still
:
but
none
saue
Gods
elect
can
reade
it
.
For
the
poyson
and
infection
of
their
Religion
is
secrete
:
It
hath
a
goodly
shewe
,
it
beguileth
many
.
For
they
keepe
the
names
of
Scripture
,
and
Christian
religion
,
but
they
haue
turned
them
into
another
meaning
,
yea
they
commend
the
basest
and
vilest
ceremonie
that
they
vse
,
as
a
great
mysterie
.
Wherefore
albeit
the
name
mysterium
be
taken
out
of
the
Popes
miter
,
yet
it
remaineth
still
in
the
forehead
of
his
religion
.
Iohn
commeth
yet
neerer
,
and
pointeth
out
the
very
place
vnto
vs
:
for
he
calleth
it
great
Babylon
.
for
as
Babylon
had
the
Monarchie
,
and
oppressed
and
caried
captiue
Gods
people
:
so
likewise
did
both
the
olde
and
the
newe
Rome
:
the
first
and
the
latter
beast
,
and
so
he
calleth
it
,
when
he
speaketh
of
the
fall
thereof
.
It
is
fallen
,
it
is
fallen
,
Babylon
the
great
citie
.
And
in
many
other
thinges
was
Rome
like
to
Babylon
,
as
in
the
building
,
but
especially
in
the
Monarchie
and
oppression
of
the
Saintes
.
All
this
the
Papistes
will
graunt
of
olde
Rome
,
but
not
of
newe
Rome
.
But
if
the
first
beast
be
olde
Rome
,
and
the
latter
reuiueth
the
first
,
then
the
first
being
Rome
,
the
second
must
needes
also
be
Rome
:
and
therefore
while
he
pointeth
out
one
,
he
pointeth
out
both
.
Some
Papistes
haue
imagined
that
Antichrist
should
make
his
seate
at
Babylon
in
the
East
,
or
there
be
borne
,
and
so
the
name
to
be
taken
here
in
his
proper
signification
.
But
why
then
doeth
he
call
it
a
mysterie
?
There
is
in
her
forehead
a
name
written
,
a
mysterie
,
great
Babylon
.
It
is
Babylon
in
a
mysterie
,
and
not
in
the
proper
signification
of
the
name
.
To
point
out
Rome
by
the
dominion
which
it
had
by
the
Empire
,
and
should
haue
by
the
popedome
,
he
sayeth
further
:
The
waters
which
thou
sawest
where
the
whore
sitteth
,
are
people
,
and
multitudes
,
and
nations
,
and
tongues
:
and
afterwarde
more
plainely
,
The
woman
which
thou
sawest
,
is
the
great
citie
,
which
reigneth
ouer
the
kings
of
the
earth
.
Two
or
three
notes
yet
he
addeth
to
describe
the
citie
,
and
gouernment
,
and
authoritie
thereof
.
One
when
he
sayth
:
The
beast
that
thou
hast
seene
,
was
,
and
is
not
.
And
againe
:
The
beast
that
was
,
and
is
not
,
and
yet
is
.
The
Monarchie
was
there
vnder
Augustus
,
Tiberius
,
and
some
that
followed
,
most
flourishing
,
but
now
in
Iohns
time
is
not
,
and
yet
is
.
for
vnder
Domitian
it
did
not
flourish
,
and
therefore
was
not
in
comparison
of
that
it
had
bene
,
and
yet
was
then
:
for
it
had
great
power
.
But
after
this
,
it
should
ascende
out
of
the
bottomlesse
pit
,
euen
out
of
hell
,
by
the
subtiltie
of
the
deuill
,
after
it
was
quite
ouerthrowne
by
the
Goths
.
for
it
was
reuiued
and
quickned
in
the
Pope
,
and
Rome
had
as
much
authoritie
by
the
papacie
,
and
as
much
riches
as
euer
it
had
by
the
Monarchie
.
The
other
note
is
,
when
he
saith
:
I
will
shew
thee
the
mysterie
of
the
woman
,
and
of
the
beast
that
beareth
her
,
which
hath
seuen
heades
,
and
ten
hornes
.
But
of
the
ten
hornes
,
because
they
are
set
for
ten
kings
,
I
will
speake
afterward
,
when
I
shall
speake
of
the
kings
that
ioyne
with
the
beast
,
in
the
fight
against
him
that
rideth
on
the
horse
.
Therefore
of
the
seuen
heades
thus
he
saith
.
Here
is
the
minde
that
hath
wisedome
.
The
seuen
heades
are
seuen
mountaines
,
whereon
the
woman
sitteth
,
they
are
also
seuen
Kings
.
First
of
the
mountaines
,
then
of
the
Kings
.
The
woman
sitteth
vpon
seuen
hils
,
and
the
woman
is
a
citie
.
Rome
then
on
seuen
hils
,
and
the
latter
beast
reuiueth
the
first
.
No
matter
if
this
Rome
stande
not
vpon
all
seuen
,
nay
if
it
stande
vpon
none
of
them
,
so
that
it
stande
for
that
Rome
that
stoode
vpon
them
,
hath
that
name
and
dignitie
,
and
answereth
to
it
in
idolatrous
religion
,
and
cruell
persecution
of
the
Saints
.
Then
was
Rome
well
knowen
to
stande
on
seuen
hils
.
No
other
citie
did
so
:
no
other
citie
bearing
rule
ouer
Kinges
doeth
so
.
It
was
called
Septicollis
,
of
the
seuen
chiefe
hils
,
whereon
it
stoode
.
Virgil
hath
relation
to
them
,
when
hee
sayeth
:
Septem
quae
vna
sibi
muro
circumdedit
arces
:
Meaning
by
towres
the
hilles
on
which
that
stoode
.
And
Propertius
sayeth
:
Septem
vrbs
alta
nigis
toto
quae
praesidet
orbi
.
Romulus
sette
it
on
foure
hilles
,
which
were
called
Palatinus
,
Capitolinus
,
Auentinus
,
and
Exquilinus
.
Afterward
Seruius
Tullus
added
three
,
which
were
Caelius
,
Viminalis
,
and
Quirinalis
.
From
this
time
was
it
called
Septicollis
,
although
when
it
was
further
inlarged
,
it
comprehended
mo
hils
.
And
the
second
beast
with
his
kingdome
and
dominion
,
is
most
fitly
described
by
the
citie
:
for
they
challenge
all
their
priuiledges
by
the
citie
.
Because
Peter
(
they
say
)
was
Bishoppe
there
,
thence
,
euen
from
the
place
,
they
deriue
all
their
authoritie
.
There
they
delight
to
dwell
,
although
other
cities
are
more
pleasant
and
commodious
.
There
the
Cardinals
must
meete
,
when
they
choose
the
Pope
:
there
all
the
counsels
and
conspiracies
are
made
against
Gods
Church
.
Bellarmine
maketh
so
great
account
of
the
citie
,
that
if
the
Pope
should
be
driuen
thence
,
or
it
be
destroied
,
yet
wheresoeuer
he
were
,
he
should
still
haue
the
honour
and
dignitie
and
title
of
the
Pope
of
Rome
.
Thus
here
by
the
seuen
hils
,
the
very
place
is
noted
.
As
in
this
Chapter
Rome
is
most
expresly
described
:
so
of
learned
men
,
in
the
sixteenth
it
is
thought
almost
to
be
named
.
They
gather
themselues
together
in
a
place
called
in
Hebrewe
Armageddon
.
Foxe
and
others
,
take
it
to
be
an
allusion
to
Megiddo
,
and
Har
megiddo
the
riuer
and
hill
so
called
,
where
Sisera
with
his
armie
was
ouerthrowne
,
which
should
signifie
the
like
euent
to
the
battels
of
the
beast
.
But
for
as
much
as
it
may
be
read
,
&
so
in
some
bookes
was
in
two
wordes
,
each
of
two
syllables
,
arma
geddon
,
and
Sigonius
saith
,
he
sawe
it
written
Geddon
harma
:
and
the
letter
N.
is
not
in
the
name
of
the
place
where
Sisera
was
ouercome
,
therefore
it
is
thought
that
some
other
thing
then
the
allusion
to
Megiddo
,
must
be
found
in
the
letters
,
&
the
signification
of
the
word
.
If
Iohn
had
meant
the
place
Megiddo
,
he
neede
not
haue
said
it
is
named
so
in
Hebrewe
,
for
the
name
only
would
haue
referred
vs
to
that
place
,
although
he
had
left
out
the
mention
of
the
language
.
The
signification
of
Geddon
harma
agreeeth
well
to
the
Rome
that
nowe
is
:
for
it
signifieth
excidium
excelsae
,
the
ruine
of
the
high
citie
,
&
it
alludeth
to
that
of
Sibylla
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Rome
a
ruine
.
This
should
be
the
place
and
shop
of
all
conspiracies
against
Christ
,
and
his
Gospell
.
Harma
signifieth
the
high
citie
that
hath
dominion
ouer
the
rest
,
and
differeth
in
sounde
very
little
from
Haroma
,
and
short
in
Hebrew
it
might
so
be
written
,
Harma
.
In
the
place
where
this
ancient
great
citie
was
cut
downe
by
the
Goths
,
there
the
other
was
erected
or
hard
by
,
in
steede
of
it
,
and
thence
come
all
mischiefes
to
Christes
Church
.
There
are
the
battels
conspired
and
made
.
What
could
be
said
plainer
to
describe
the
citie
,
then
that
of
the
seuen
hils
,
or
this
of
Harma
,
so
neere
in
sounde
to
Rome
,
and
in
sence
the
high
and
mightie
citie
?
Nowe
as
concerning
the
kings
,
there
are
two
orders
of
them
pertaining
to
the
citie
:
first
seuen
,
and
then
ten
.
Seuen
heads
are
also
seuen
kings
,
and
ten
hornes
be
ten
kings
.
But
the
ten
kings
are
kings
assisting
,
and
with
power
helping
the
beast
at
the
first
,
and
after
as
willing
and
ready
to
pul
downe
the
beast
as
they
were
to
set
him
vp
.
But
of
those
assisting
kings
afterward
.
The
7.
kings
are
the
states
of
Rome
in
it selfe
,
succeeding
one
another
from
the
beginning
to
the
end
,
in
the
gouernment
of
it
,
which
is
manifest
,
because
he
saith
thus
.
The
7.
hils
are
also
7.
kings
,
fiue
are
fallen
,
and
one
is
,
and
another
is
not
yet
come
,
and
when
he
commeth
,
he
must
continue
a
short
space
,
and
the
beast
that
was
,
and
is
not
,
is
euen
the
eight
,
and
is
one
of
the
seuen
,
and
shall
goe
into
destruction
.
They
that
expound
this
of
Galba
,
Otho
,
Vitellius
,
Vespasian
,
and
Titus
,
fiue
past
,
&
Domitian
present
,
&
Cocceius
Nerua
the
seuenth
,
&
the
eight
Traian
a
Spaniard
,
say
nothing
to
the
purpose
.
For
besides
that
Iohns
prophesie
could
not
be
shut
vp
in
so
short
a
compasse
,
&
not
onely
5.
but
moe
Emperors
were
past
,
no
man
can
tell
howe
Traian
should
be
the
eight
,
and
yet
one
of
the
seuen
that
were
before
.
And
to
vnderstande
it
of
the
seuen
Electors
of
the
Empire
,
is
much
further
from
the
matter
,
for
none
of
them
were
then
,
much
lesse
fiue
past
alreadie
.
The
seuen
kings
therefore
,
are
the
seuen
states
of
gouernment
in
Rome
,
from
the
building
of
it
,
whereof
fiue
were
past
before
S.
Iohns
time
:
for
first
they
were
gouerned
by
Kings
,
secondly
by
Consuls
,
thirdly
by
Decemuiros
,
fourthly
by
Triumuiros
,
and
fifthly
by
Dictators
:
all
which
were
past
,
and
in
effect
were
kings
,
although
not
in
name
.
The
sixt
were
the
Emperors
that
reigned
in
Iohns
tyme
,
and
after
,
till
Rome
was
destroyed
.
The
seuenth
is
thought
to
bee
the
popedome
,
which
hath
succeeded
the
Emperours
:
and
he
is
also
the
eight
,
for
hee
sustaineth
two
gouernments
,
one
temporall
,
another
spirituall
,
and
his
spirituall
gouernment
is
one
of
the
seuen
,
for
it
is
also
externall
,
and
in
pompe
like
that
of
the
Emperours
.
Wherefore
they
would
make
him
the
seuenth
,
and
the
eight
too
,
and
his
spirituall
dominion
which
is
the
eight
,
is
also
temporall
,
and
so
one
of
the
seuen
,
because
it
is
exercised
after
a
temporall
maner
.
But
this
diuiding
and
applying
of
the
popedome
vnto
two
or
three
states
,
is
not
agreeable
,
especially
when
the
seuenth
which
they
make
his
temporall
gouernment
,
should
last
but
a
short
time
,
and
yet
it
hath
lasted
longer
then
any
of
the
other
gouernments
.
Therefore
we
may
say
that
the
gouernment
of
the
Gothes
,
or
rather
the
Exarchi
of
Rauenna
,
(
for
they
helde
Rome
a
season
)
was
the
seuenth
,
and
that
lasted
but
a
short
time
,
&
then
came
the
popedome
which
is
like
one
of
the
seuen
,
for
he
is
a
priestly
king
or
emperour
.
To
make
Pontifex
Maximus
in
Rome
one
of
the
seuen
,
that
is
not
so
fit
,
because
the
Pontifex
as
Pontifex
neuer
had
entire
and
soueraigne
gouernment
of
all
:
and
he
succeeded
not
the
other
gouernments
,
but
was
a
companion
to
them
all
.
Neither
did
Tribuni
rule
as
chiefe
Magistrats
,
but
were
intercessors
for
the
people
,
with
the
chiefe
Magistrate
.
Thus
hath
Iohn
euidently
described
Rome
vnto
vs
,
with
the
double
persecuting
state
thereof
.
There
is
no
citie
can
be
shewed
to
haue
altered
the
kind
of
gouernment
so
oft
:
and
if
others
may
be
found
to
haue
done
it
,
yet
the
other
marks
together
with
this
,
agree
to
none
but
this
.
Besides
these
thinges
in
the
Reuelation
,
there
remaineth
somwhat
in
Paul
,
pertaining
to
the
description
of
this
beast
,
which
sheweth
his
intollerable
pride
.
Paul
saith
of
Antichrist
,
he
exalteth
himselfe
against
all
that
is
called
God
,
or
that
is
worshipped
,
so
that
he
doeth
sit
as
God
in
the
Temple
of
God
,
shewing
himselfe
that
he
is
God
.
This
the
Papistes
deny
to
agree
to
the
Pope
:
and
therefore
thinke
he
is
not
that
proud
beast
,
for
(
say
they
)
he
calleth
him selfe
seruum
seruorum
Dei
,
&
acknowledgeth
himself
the
vicar
of
Christ
,
so
farre
is
he
from
making
himselfe
Christ
and
God
in
the
temple
of
God
,
and
he
praieth
to
God
&
Christ
,
and
kneeleth
at
his
altars
humbly
.
But
he
must
be
measured
,
not
by
his
hypocriticall
actions
,
nor
by
his
wordes
in
his
hypocrisie
,
but
by
the
nature
and
kinde
of
his
gouernment
.
Fox
saith
,
that
he
exalteth
himselfe
aboue
all
that
is
called
God
,
or
is
augustum
in
earth
,
when
he
lifteth
himselfe
aboue
Emperors
and
kings
,
for
they
are
not
gods
,
but
are
called
gods
,
and
they
are
Augusti
,
they
are
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
earth
,
they
of
all
men
should
haue
honour
and
worship
giuen
to
them
.
But
the
Emperors
and
kings
he
hath
so
debased
,
that
he
hath
made
them
thinke
it
some
honor
for
them
to
kisse
his
foote
.
The
Pope
hath
caused
the
Emperour
to
holde
his
stirope
:
hee
hath
put
his
feete
in
the
Emperours
necke
,
he
hath
fed
a
Prince
like
a
dogge
vnder
his
table
,
and
he
hath
turned
the
imperiall
crowne
from
the
heade
with
his
foote
:
hee
hath
made
the
Emperour
attend
at
his
gate
bare
footed
.
In
this
behalfe
they
haue
done
that
also
which
pertaineth
onely
to
God
,
for
they
will
giue
and
take
away
kingdomes
at
their
pleasure
.
Thus
in
one
sence
they
haue
exalted
themselues
aboue
all
that
is
called
God
,
or
that
is
worshipped
,
and
shewed
themselues
as
God
.
And
they
haue
shewed
themselues
as
God
many
other
waies
,
in
respect
of
the
conscience
,
either
in
holding
it
gilty
,
or
in
acquiting
it
,
for
that
pertaineth
onely
to
God
.
But
they
would
bind
it
by
their
lawes
,
&
interpretation
of
scriptures
,
&
thundring
of
excommunications
against
the
innocent
,
&
loose
it
by
forgiuing
sinnes
,
&
granting
pardons
&
dispensations
in
all
kind
of
things
.
Thus
haue
they
shewed
themselues
as
God
in
the
Temple
of
God
in
respect
of
mens
consciences
.
And
in
respect
of
heauen
,
&
hel
,
&
purgatory
,
he
hath
pretended
to
rule
as
God
in
al
these
places
:
for
he
will
make
saints
in
heauen
,
whome
he
wil
,
and
hold
in
purgatorie
,
or
let
out
whome
he
list
:
and
for
this
last
,
it
is
no
marueile
,
for
it
is
of
his
owne
making
.
Last
of
all
in
his
lawes
,
and
by
his
flatterers
hee
hath
beene
called
God
in
plaine
termes
,
and
he
hath
suffered
it
.
There
it
is
written
,
Dominus
Deus
noster
Papa
:
our
Lord
God
the
Pope
:
and
againe
,
Tues
omnia
,
&
super
omnia
,
Thou
art
all
,
and
aboue
all
.
Howe
can
any
creature
shewe
him selfe
as
God
in
Gods
temple
more
presumptuously
then
by
these
meanes
,
or
more
directly
?
for
otherwise
in
flat
termes
to
proclaime
himselfe
as
God
to
be
honoured
with
diuine
honour
,
it
is
too
grosse
,
and
it
is
not
such
a
craftie
mysterie
,
as
should
deceaue
a
meane
man
,
much
lesse
bring
into
danger
Gods
elect
.
To
these
things
agree
the
words
of
Daniel
,
which
many
take
as
spoken
of
purpose
of
Antichrist
,
or
at
least
they
are
applied
to
him
by
the
Fathers
.
The
king
shal
do
what
him
list
,
he
shal
exalt
himselfe
,
and
magnifie
himself
against
all
that
is
called
God
,
and
shall
speake
marueilous
things
against
the
God
of
gods
,
and
shall
prosper
till
the
wrath
be
accomplished
:
for
the
determination
is
made
,
neither
shall
he
regarde
the
God
of
his
Fathers
,
nor
care
for
any
God
,
for
he
shall
magnifie
himselfe
aboue
all
.
Peter
and
Iude
speake
of
their
pride
in
lifting
themselues
aboue
Magistrates
,
saying
,
that
they
should
despise
gouernment
,
and
speake
euill
of
them
that
are
in
authoritie
.
These
are
the
markes
of
this
beast
:
other
might
be
added
out
of
Daniel
,
Paul
,
&
Peter
,
as
that
they
shal
worship
God
with
gold
and
siluer
,
for
all
their
religion
stoode
in
outward
worldly
ostentation
:
that
they
should
forbid
mariage
and
meates
,
as
they
make
great
holines
in
single
life
,
&
account
mariage
vncleane
,
and
the
eating
of
flesh
at
certaine
times
,
they
vtterly
condemne
as
vnholie
.
That
likewise
they
should
be
rich
and
mighty
,
and
should
make
merchandise
of
all
things
,
yea
of
mens
soules
:
for
they
as
in
way
of
religion
solde
wood
,
stones
,
incense
,
oile
,
and
all
things
,
if
they
had
dedicated
them
once
to
some
holie
vse
,
they
were
costly
merchandise
,
although
otherwise
the
vilest
things
that
might
be
.
All
these
markes
agree
most
fitly
to
the
Romish
Antichrist
,
&
to
none
other
.
The
Pope
therefore
is
the
beast
,
which
being
aided
by
the
kings
of
the
earth
,
fighteth
against
Iesus
Christ
.
As
for
the
marks
which
the
Papistes
make
of
Antichrist
,
they
touch
him
not
,
they
come
not
neere
him
.
They
imagine
he
should
be
of
the
tribe
of
Dan
,
because
that
tribe
is
not
reckoned
among
the
tribes
,
of
which
many
are
marked
to
be
saued
.
A
weake
foundation
:
the
tribe
is
there
omitted
,
therfore
Antichrist
shal
come
of
that
tribe
.
Thus
they
ground
their
religion
of
that
which
the
Scripture
hath
not
said
.
And
as
for
Enoch
and
Elias
to
come
and
preach
against
him
in
their
owne
persons
,
which
they
say
they
haue
not
done
against
the
Pope
,
and
therefore
he
is
not
that
beast
,
that
is
a
thing
imagined
as
the
other
:
for
no
Scripture
hath
saide
,
that
they
two
shoulde
come
,
but
they
ground
it
on
this
that
Christ
sayth
:
Elias
should
come
,
and
restore
all
things
,
which
was
fulfilled
at
his
first
comming
,
and
that
two
witnesses
are
promised
to
be
sent
against
Antichrist
,
which
are
vnderstood
by
many
to
be
Iohn
Husse
,
and
Hierom
of
Prage
,
both
burned
at
the
Councel
of
Constance
,
or
as
others
expound
it
of
a
sufficient
number
,
to
conuince
the
errors
of
Antichrist
:
for
the
scripture
maketh
2.
witnesses
a
sufficient
trial
.
And
this
age
hath
sent
out
many
witnesses
against
him
.
That
also
which
they
say
is
not
yet
fulfilled
,
&
yet
must
be
before
the
comming
of
Antichrist
,
is
false
:
which
is
,
that
the
gospell
must
first
be
publikely
preached
,
&
receaued
in
all
kingdomes
of
the
world
:
but
it
is
not
any
where
saide
,
that
this
should
be
before
the
comming
of
Antichrist
.
Christ
sayth
,
that
the
Gospell
should
be
preached
through
the
worlde
,
before
the
ende
should
come
.
And
it
is
one
thing
for
the
Gospell
to
be
preached
,
and
another
thing
to
bee
receaued
.
It
hath
bene
preached
,
that
is
,
by
some
meanes
made
knowne
to
all
nations
,
but
it
hath
not
bene
publikely
receaued
of
al
nations
by
common
consent
.
Another
thing
that
commeth
neere
this
,
is
that
which
S.
Paul
saith
,
that
there
must
be
an
apostasie
first
.
A
falling
away
from
the
faith
,
&
not
from
the
Empire
of
Rome
is
meant
by
it
.
For
Paul
saith
,
vsing
that
word
to
Timothie
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
some
shal
fal
from
the
faith
,
&
the
word
is
not
vsed
otherwise
in
scripture
.
And
the
Apostle
seemeth
so
to
expounde
it
afterward
himselfe
,
when
he
saieth
,
because
men
receaued
not
the
loue
of
the
truth
,
that
they
might
be
saued
:
for
if
they
receaued
not
the
loue
of
the
truth
,
it
seemed
they
had
the
truth
,
but
loued
it
not
,
&
therefore
were
thus
punished
.
Wherefore
there
must
be
a
falling
away
from
the
faith
,
&
from
the
loue
of
the
trueth
,
and
strong
delusion
to
beleeue
lies
,
where
Antichrist
is
.
These
thinges
came
to
passe
in
poperie
.
So
much
therfore
as
is
said
concerning
the
gospel
to
be
receaued
or
forsaken
,
before
or
in
the
kingdom
of
Antichrist
,
is
fulfilled
in
them
.
Yet
they
say
the
Pope
is
free
from
one
especial
&
notable
marke
of
the
beast
.
What
is
that
?
Iohn
saith
,
he
that
denieth
that
Iesus
is
Christ
,
the
same
is
Antichrist
.
And
againe
,
euery
spirit
which
confesseth
not
that
Iesus
is
come
in
the
flesh
,
is
not
of
God
,
but
this
is
the
spirite
of
Antichrist
.
And
Peter
agreeably
saith
,
they
shal
deny
the
Lorde
that
bought
them
.
And
Iude
in
like
maner
:
they
deny
God
the
only
Lord
,
&
our
Lord
Iesus
Christ
.
And
somwhat
like
it
by
way
of
affirmation
,
is
that
of
Daniel
,
he
shall
honour
the
God
whom
his
fathers
knew
not
.
This
marke
(
they
say
)
of
denying
Christ
,
the
Popes
haue
not
.
If
they
haue
not
this
marke
also
,
them
they
haue
none
of
the
rest
.
Large
bookes
are
written
of
this
,
to
shew
how
they
deny
Christ
.
They
deny
him
to
be
the
king
ouer
his
Church
,
for
the
Pope
maketh
himselfe
the
king
.
But
saith
Bellarmine
,
he
acknowledgeth
himself
Christes
deputie
.
But
it
is
certaine
,
that
Christ
neuer
commanded
any
such
deputie
,
nor
vicar
:
&
if
he
wil
be
Christs
deputie
against
the
pleasure
&
wil
of
Christ
,
or
if
he
were
deputed
,
yet
rule
otherwise
then
Christ
would
haue
him
,
&
only
according
to
his
own
affection
&
humor
,
doth
he
not
thrust
Christ
out
of
his
kingdome
?
As
though
one
might
not
cal
himselfe
a
deputie
,
&
yet
draw
all
to
himselfe
,
so
doth
the
Pope
,
howbeit
,
Christ
neuer
ordained
such
a
deputie
.
Therefore
while
he
will
be
as
Christ
,
and
for
Christ
,
he
is
made
against
him
,
and
is
Antichrist
.
Furthermore
,
he
doeth
not
suffer
Christ
to
be
the
onely
and
sufficient
Prophet
to
his
Church
,
which
hath
reuealed
fully
the
will
of
the
father
to
it
:
for
partly
he
shutteth
vp
his
Testament
,
and
will
not
haue
the
people
reade
it
,
and
partly
hee
ordayneth
other
lawes
,
as
necessarie
to
saluation
,
as
the
lawes
of
Christ
by
his
decrees
,
&
partly
he
interpreteth
the
wordes
of
Christ
,
not
according
to
Christs
meaning
,
but
according
to
his
owne
fancie
,
to
establish
his
owne
earthly
kingdome
.
Last
of
all
,
hee
denieth
to
Christ
also
his
priesthood
:
for
neyther
doth
he
admitte
the
sacrifice
of
Christ
by
himselfe
,
in
his
owne
person
vpon
the
Crosse
,
as
sufficient
for
saluation
,
but
he
ordaineth
another
sacrifice
of
the
Masse
,
and
satisfactorie
works
of
penance
,
&
mens
merites
to
redeeme
their
owne
sinnes
.
Neither
doeth
he
permit
Christ
to
be
the
only
intercessor
&
maker
of
request
to
the
father
for
his
people
,
but
hee
ioyneth
with
him
,
or
substituteth
vnder
him
the
Virgine
Marie
,
and
a
great
number
of
saintes
of
his
owne
creation
.
Thus
he
denieth
Iesus
to
be
Christ
,
&
sheweth
himself
to
be
an
enemie
vnto
him
,
&
the
very
Antichrist
.
Wherfore
al
the
notes
&
markes
of
the
beast
fal
vpon
him
.
This
is
the
beast
that
Iohn
speaketh
of
,
which
doeth
associate
to
himselfe
the
kings
of
the
earth
,
&
their
armies
,
&
maketh
warre
against
Christ
&
his
army
.
This
is
now
our
enemie
,
he
&
his
kings
fight
against
vs
.
It
is
good
for
vs
to
thinke
of
him
as
he
is
,
and
as
he
is
called
in
Scripture
.
Let
vs
not
thinke
of
him
,
as
of
an
holie
Father
,
Christes
Vicar
,
a
sacred
person
,
the
pillar
of
Christes
religion
,
the
highest
Byshop
,
a
god
in
earth
,
as
the
Papistes
and
his
owne
seruants
and
flatterers
(
so
manie
as
haue
not
receiued
the
loue
of
the
trueth
,
such
,
whose
names
are
not
written
in
the
booke
of
life
)
doe
esteeme
him
.
But
let
vs
thinke
of
him
as
of
the
great
whore
,
the
mother
of
all
fornication
in
the
earth
,
for
his
idolatrie
:
as
of
Babylon
for
his
persecuting
Empire
:
as
of
an
Apostata
for
his
falling
from
the
true
faith
:
as
of
Antichrist
and
the
enemie
of
Christ
,
for
denying
the
sufficiencie
of
Christs
Sacrifice
and
intercession
,
for
expelling
Christ
out
of
his
throne
of
gouernement
,
and
stepping
into
it
himselfe
:
for
displacing
Christs
word
and
corrupting
it
,
and
putting
his
owne
word
in
the
roome
thereof
.
Let
vs
account
him
as
the
beast
,
that
hath
not
one
shape
,
but
the
properties
of
manie
beastes
,
and
therefore
a
monstrous
beast
.
Proude
lyke
the
Lyon
,
cruell
lyke
the
Beare
,
filthie
like
the
Swine
,
full
of
poyson
through
his
blasphemies
like
the
Dragon
,
and
yet
in
shewe
of
hornes
like
the
Lambe
.
This
is
the
leader
and
captaine
of
all
our
enemies
,
if
we
yeelde
to
them
,
wee
yeelde
to
the
beast
,
and
the
beast
will
make
vs
beastes
like
himselfe
.
Wee
must
beare
the
beastes
marke
.
God
defend
vs
from
him
,
and
represse
his
furie
,
and
confounde
his
enterprises
,
and
ouerthrowe
his
kingdome
.
Thus
much
of
the
beast
.
The
beast
fighteth
not
alone
against
Christ
and
his
people
:
for
them
he
were
not
much
to
be
feared
:
but
he
hath
first
kings
,
and
then
his
owne
&
their
armies
to
assist
him
.
First
wil
I
speake
of
the
kings
,
&
then
of
their
armies
.
Kings
were
prophesied
to
be
subiect
to
him
.
The
Angel
saith
to
Iohn
.
The
ten
horns
which
thou
sawest
,
are
tenkings
,
which
yet
haue
not
receaued
a
kingdome
,
but
shall
receaue
power
as
kings
at
one
houre
with
the
beast
.
These
haue
one
minde
,
and
shal
giue
their
power
and
authoritie
to
the
beast
.
These
shal
fight
with
the
Lambe
,
and
the
Lambe
shal
ouercome
them
.
For
he
is
Lord
of
Lords
,
&
king
of
kings
:
&
they
that
are
on
his
side
,
called
,
&
chosen
,
&
faithful
.
Againe
he
saith
:
The
ten
hornes
which
thou
sawest
vpon
the
beast
,
are
they
that
shal
hate
the
whore
,
&
shal
make
her
desolate
&
naked
,
&
shall
eate
her
flesh
,
and
burne
her
with
fire
.
For
God
hath
put
in
their
hearts
to
fulfil
his
wil
,
&
to
doe
with
one
consent
,
for
to
giue
their
kingdom
vnto
the
beast
,
vntill
the
words
of
God
be
fufilled
.
Thus
kings
shal
subiect
themselues
to
the
beast
,
shal
giue
their
authoritie
to
him
,
shal
fight
for
him
so
long
as
God
hath
appointed
.
The
loue
of
these
kings
to
Rome
,
&
their
obedience
is
expressed
,
which
they
shewed
to
it
in
time
of
the
prosperitie
thereof
in
this
maner
:
With
her
haue
committed
fornication
the
kings
of
the
earth
.
And
in
the
time
of
the
decay
of
it
in
this
sort
.
The
kings
of
the
earth
shall
bewaile
her
,
and
lament
for
her
,
which
haue
committed
fornication
,
&
liued
in
pleasure
with
her
,
when
they
shall
see
the
smoke
of
her
burning
.
What
other
state
hath
there
bin
,
or
is
in
the
world
,
vnto
which
kings
haue
willingly
subiected
themselues
,
and
yet
remaine
kings
,
but
this
?
If
any
be
vnder
the
great
Turke
,
the
name
of
kings
,
and
authoritie
ceaseth
by
and
by
:
He
onely
will
be
king
.
But
in
Poperie
,
the
kings
submit
themselues
,
&
become
seruants
,
&
tributarie
,
&
yet
remaine
kings
,
&
take
pleasure
in
this
subiection
,
and
striue
against
al
others
that
will
not
be
slaues
&
bondmen
as
wel
as
themselues
.
These
kings
had
the
same
occasion
&
time
of
beginning
their
kingdomes
that
the
beast
had
.
For
the
dissipation
of
the
West
Empire
,
gaue
the
first
occasion
at
one
time
to
both
.
For
after
the
great
fight
betweene
the
Hunni
vnder
Attila
,
on
the
one
side
being
500000
men
,
&
al
the
power
that
the
other
nations
,
Romans
,
Goths
,
Frenchmen
,
Britons
,
&
Germans
could
make
on
the
other
side
,
after
this
battel
fought
in
campis
Catalaunicis
in
France
,
the
countries
were
gouerned
not
by
one
Emperor
ouer
all
,
but
by
their
owne
seueral
gouernors
.
Then
the
French
began
in
France
,
the
Hunni
in
Hungarie
,
the
Saxons
in
England
,
the
Goths
in
Spaine
,
and
so
in
euery
countrie
,
either
strangers
,
or
the
olde
inhabitantes
tooke
the
gouernement
to
themselues
.
To
finde
that
they
were
iust
ten
,
and
neither
more
nor
lesse
,
it
is
hard
:
but
ten
may
be
set
for
a
perfect
and
full
number
,
rising
of
all
the
Vnities
.
The
occasion
of
the
rising
of
the
Popedome
,
&
of
these
kingdomes
,
was
one
and
the
same
,
and
at
once
began
:
albeit
the
Popedome
shewed
not
it selfe
in
his
great
pride
and
high
name
of
Oecumenicall
Byshop
,
till
Phocas
the
Emperor
of
Constantinople
,
in
the
yeare
sixe
hundreth
and
sixe
.
Then
Rome
was
great
with
childe
of
this
beast
,
yea
,
and
brought
him
forth
,
and
gaue
him
the
name
.
But
hee
did
growe
vp
afterward
in
great
haste
,
till
he
became
the
mightiest
in
the
West
partes
of
the
worlde
.
But
his
growing
was
by
the
suppressing
of
the
Empire
,
and
by
sucking
of
strength
from
the
Emperor
,
and
from
these
kings
.
The
first
milke
that
hee
did
sucke
,
was
that
title
gotten
of
Phocas
,
that
hee
might
be
called
and
taken
to
bee
the
Oecumenicall
and
generall
high
Byshop
of
all
the
world
.
Before
that
time
,
the
other
Patriarkes
were
equall
with
him
:
but
by
this
title
,
hee
was
set
ouer
them
and
all
other
Byshops
.
Then
hee
obtained
more
milke
of
the
Emperour
,
although
hee
had
much
a
doe
to
get
it
,
namely
,
that
the
Emperour
should
not
confirme
him
:
but
his
election
should
bee
ratified
by
the
Romanes
,
and
not
by
the
Emperor
.
When
hee
had
this
,
then
hee
was
able
to
goe
alone
.
After
this
,
he
obtaineth
yet
more
plentifull
nourishment
,
and
beginneth
to
swallowe
downe
stronge
meate
.
Hee
obtaineth
by
much
striuing
,
the
inuestiture
and
placing
of
all
Byshops
in
Italie
,
and
the
Emperors
dominions
,
and
at
length
in
all
the
West
besides
.
By
this
,
the
beast
was
growen
so
strong
,
that
he
would
nowe
take
vpon
him
to
feede
or
famish
his
father
and
feeder
.
For
he
would
make
the
Emperour
,
or
else
hee
should
be
no
Emperour
:
hee
would
excommunicate
him
,
and
depose
him
at
his
pleasure
.
And
hauing
wrastled
and
ouercome
him
,
it
was
an
easie
matter
for
him
to
ouercome
the
other
kings
.
Nay
the
Emperors
and
kings
did
willingly
giue
the
beast
those
thinges
,
which
made
him
strong
,
and
themselues
weake
.
For
they
sware
obedience
to
him
,
and
that
they
would
not
diminish
his
dignitie
,
nor
commodities
,
or
dominions
.
Edelwulphus
king
of
the
West
Saxons
here
in
England
,
was
the
first
that
made
his
land
tributarie
to
the
Pope
,
in
the
yeare
eight
hundred
fortie
and
sixe
.
And
as
this
land
receaued
the
yoke
first
,
so
first
it
cast
it
off
vnder
king
Henrie
the
eight
.
By
occasion
that
the
Emperours
in
the
East
destroied
images
,
and
for
want
of
might
could
not
holde
vp
the
state
of
Rome
against
the
Longobards
in
Italy
,
the
Pope
excommunicated
the
Emperours
of
the
East
one
after
another
,
and
called
Carolus
magnus
the
king
of
Fraunce
into
Italy
for
his
aide
,
and
there
made
the
people
proclaime
him
Emperour
,
and
he
himselfe
anointed
him
,
in
the
yeere
801.
Thus
Charles
being
an
Emperour
of
the
Popes
owne
making
,
conferred
vpon
the
Pope
a
great
part
of
Italy
,
and
to
requite
him
,
made
him
riche
.
After
that
part
of
England
,
other
kingdomes
by
sundrie
occasions
came
vnder
the
Pope
.
The
Sclauonians
would
vse
their
owne
tongue
in
their
publike
seruice
of
God
,
but
they
were
content
to
doe
it
by
the
Popes
permission
,
and
so
declared
themselues
subiect
to
him
,
an.
861.
When
Miesko
king
of
Poland
embraced
the
faith
of
Christ
,
&
appointed
bishops
in
his
kingdome
,
Ioannes
13.
sendeth
one
Giles
the
Tusculan
bishop
&
Cardinal
,
to
consecrate
his
bishops
after
the
maner
of
Rome
,
&
so
maketh
Poland
subiect
to
himselfe
,
as
soone
as
it
was
christened
,
in
the
yeere
965.
To
Benedictus
the
8.
Stephanus
king
of
Hungarie
sendeth
ambassadours
for
his
crowne
,
and
confirmation
of
the
kingdome
of
Hungarie
,
&
the
Churches
builded
by
him
.
He
then
brought
his
kingdom
to
the
obedience
of
the
Pope
:
&
Stephen
himselfe
at
euery
time
the
Pope
was
mentioned
,
bowing
his
heade
,
did
bende
his
knee
,
that
by
his
example
he
might
perswade
also
his
people
to
the
obseruance
of
the
Pope
.
Robert
duke
of
Apulia
&
Calabria
in
Italy
,
bindeth
himselfe
by
oth
&
his
hand
writing
to
Pope
Nicholas
the
2.
to
send
him
aid
whensoeuer
he
should
neede
,
because
the
Pope
absolued
him
,
for
deposing
his
brothers
sonne
,
the
right
heire
from
the
dukedom
.
A
litle
before
Stephen
the
9.
brought
the
bishop
of
Millaine
,
which
before
that
time
had
alwaies
bene
free
,
to
the
obedience
of
the
See
of
Rome
.
These
increases
came
to
the
popedom
about
the
yeere
1057
A
little
after
this
,
Hildebrand
called
Gregorie
the
7.
(
that
is
reported
to
haue
poisoned
sixe
Popes
one
after
another
,
to
make
a
way
for
himselfe
to
the
popedom
,
and
was
a
most
infamous
coniurer
&
Magitian
)
excommunicateth
&
spoileth
of
his
empire
Henry
4.
&
setteth
vp
first
Rodulphus
his
seruant
,
and
afterward
Henrie
5.
his
owne
sonne
against
him
.
He
sent
a
crowne
to
Rodulph
,
with
this
posie
,
Petra
dedit
Petro
,
Petrus
diadema
Rodolpho
.
But
Rodulph
hauing
lost
his
right
hand
,
&
dying
,
cursed
them
that
perswaded
him
to
this
.
The
crime
layed
to
the
Emperour
,
was
simonie
,
as
the
Pope
called
the
bestowing
of
Byshoprickes
and
other
ecclesiasticall
liuings
by
the
Emperour
.
These
thinges
fell
out
about
the
yeare
one
thousand
threescore
and
ten
.
Henrie
the
fift
stroue
so
long
with
Gelasius
the
second
,
and
Calixtus
the
second
,
for
the
bestowing
of
Byshoprickes
,
till
at
length
hee
was
constrained
by
the
thunder-bolt
of
excommunication
,
and
by
feare
of
depriuation
through
treasons
and
conspiracies
,
by
his
letters
to
graunt
it
to
the
Pope
for
euer
:
and
the
letters
of
the
graunt
in
token
of
the
Emperour
being
ouercome
,
were
hanged
vp
in
the
Laterane
Church
at
Rome
,
for
a
monument
of
the
victorie
.
Through
this
victorie
,
Calixtus
the
second
,
(
as
seemeth
)
waxed
bould
:
for
thus
hee
decreed
.
A
Romana
Ecclesia
non
licere
dissentire
,
quia
vt
filius
venit
facere
voluntatem
Patris
,
ita
oportet
Christianos
facere
voluntatem
Matris
Romanae
Ecclesiae
.
It
should
not
be
lawfull
to
dissent
from
the
Church
of
Rome
,
because
as
the
sonne
came
to
doe
the
will
of
the
father
:
so
must
all
Christians
doe
the
will
of
their
mother
the
Church
of
Rome
.
Sicilie
was
a
long
time
tributarie
to
the
Pope
,
and
none
almost
should
hold
it
but
at
his
pleasure
.
In
the
yeare
1130.
Innocentius
the
second
maketh
warre
against
Rogerius
duke
of
Sicily
for
it
,
but
it
was
like
to
haue
cost
the
pope
well
,
for
he
himselfe
was
taken
in
the
warre
:
yet
the
pope
got
by
the
helpe
of
Lotharius
,
the
dukedome
of
Calabria
from
him
,
and
gaue
it
for
a
reward
to
Rainold
captaine
of
Lotharius
armie
,
that
helped
him
againe
to
his
popedome
.
Norweigh
in
the
time
of
Eugenius
receiued
the
faith
of
Christ
,
and
then
became
subiect
to
the
pope
in
the
yeere
1148.
Liuonia
had
no
sooner
receiued
the
Christian
faith
about
the
yeere
1158
:
but
pope
Alexander
seizeth
vpon
it
,
and
by
asking
a
bishop
of
him
,
they
are
brought
in
bondage
to
him
.
It
were
long
to
tell
how
Frederike
the
first
was
handled
of
pope
Adrian
the
fourth
,
and
Alexander
the
third
.
The
quarell
at
first
of
Adrian
against
him
,
was
because
he
required
homage
of
his
bishops
,
and
excluded
his
legate
out
of
Germanie
,
if
he
came
when
he
was
not
sent
for
.
Adrian
for
these
things
cursed
him
,
and
suborned
one
to
faine
himselfe
a
iester
,
and
finding
oportunitie
to
kill
him
:
but
the
emperour
escaped
,
by
leaping
out
at
a
window
.
Then
he
procured
one
to
poison
him
by
an
infected
ring
,
and
that
he
escaped
also
.
Alexander
the
third
pursued
him
,
for
that
he
fauored
Victor
chosen
against
him
:
therefore
he
cursed
him
,
made
his
chiefe
captaine
forsake
him
in
fight
traiterously
,
and
so
was
the
emperour
made
to
flee
secretly
away
.
And
at
length
,
when
at
Venice
the
emperours
sonne
fighting
rashly
against
his
fathers
commandement
,
before
his
comming
,
was
taken
of
the
pope
,
by
the
helpe
of
the
Venetians
:
hee
,
to
redeeme
his
sonne
,
was
constreined
to
come
to
Venice
to
submit
himselfe
to
the
pope
.
At
the
staires
in
S.
Marks
church
in
Venice
,
the
emperour
lying
on
the
ground
,
the
pope
putteth
his
foot
on
his
necke
,
vttring
this
verse
of
the
psalme
,
Vpon
the
aspe
&
cockatrice
shalt
thou
walke
,
thou
shalt
tread
vpon
the
lion
and
dragon
.
This
was
the
insolency
of
that
beast
.
Peter
king
of
Arragon
in
Spaine
,
maketh
his
kingdome
and
all
that
belonged
to
him
,
tributary
to
the
pope
,
in
the
yere
1202
,
vt
sic
salutem
animae
mereretur
,
(
saith
Vincentius
)
that
he
might
thus
merit
the
saluation
of
his
soule
.
King
Iohn
of
England
,
hauing
deteined
six
yeres
the
reuenues
of
the
church
,
at
length
is
compelled
to
flee
to
the
mercy
of
the
pope
Innocentius
the
third
,
and
maketh
England
and
Ireland
tributary
to
the
church
of
Rome
,
&
granteth
the
Peter
pence
,
&
promiseth
to
pay
yerely
an
hundred
marks
of
gold
for
both
Ilands
.
Innocentius
the
fourth
sent
certaine
monks
,
legats
to
the
Tartarian
emperour
,
with
his
letters
,
exhorting
them
to
the
faith
of
Christ
,
and
his
obedience
.
He
thought
that
vpon
the
sight
of
his
holinesse
letters
the
Tartarian
empire
would
yeeld
it selfe
vnto
him
.
Maudauus
king
of
Lituania
,
being
turned
to
Christian
religion
,
falleth
into
the
popes
net
in
the
yere
1255.
The
emperours
had
too
much
experience
,
&
great
feare
of
the
euill
that
this
beast
might
do
vnto
them
.
Henry
the
first
would
not
receiue
his
crowne
of
the
pope
,
nor
go
into
Italie
for
it
.
He
said
it
was
sufficient
for
him
,
that
he
was
left
emperour
by
his
ancestors
,
&
so
saluted
by
his
nobles
.
When
Frederike
the
first
was
going
to
Rome
with
his
army
,
the
Romans
sent
messengers
to
him
,
that
they
would
not
receiue
him
,
except
he
came
in
maner
of
triumph
.
Thus
they
mocked
the
emperour
,
meaning
,
if
he
came
so
,
to
waste
him
by
his
expences
.
But
he
perceiuing
it
,
answered
,
that
he
came
to
get
mony
out
of
Italie
,
and
not
to
leaue
his
owne
there
.
Rodolph
the
emperor
put
off
the
fetching
of
his
crowne
from
Rome
,
saying
that
the
emperors
entring
into
Italy
was
pleasant
&
stately
,
but
his
going
out
was
alwayes
miserable
and
dolefull
.
Boniface
the
eight
that
ordeined
the
first
Iubile
,
&
kept
it
an.
1330
,
had
great
contention
with
Philip
king
of
France
.
In
the
presumption
of
his
heart
,
and
to
declare
that
he
is
this
beast
and
Antichrist
exalting
himselfe
,
he
writ
vnto
the
king
as
foloweth
.
Se
esse
dominum
omnium
tam
temporalium
quàm
spiritualium
per
orbem
terrarum
,
&c.
That
he
is
lord
of
all
,
as
well
temporall
as
spirituall
thinges
through
out
the
world
,
&
that
consequently
the
kingdome
of
France
ought
to
be
receiued
of
him
,
which
because
he
had
not
done
,
he
had
deserued
to
be
depriued
:
but
the
king
despised
his
legates
,
and
burnt
his
letters
in
an
open
fire
,
and
stopt
the
wayes
of
his
kingdome
,
that
none
might
passe
to
Rome
.
But
the
pope
preuailed
against
him
:
for
he
excommunicated
him
,
gaue
his
kingdome
to
Albert
the
emperour
,
caused
him
to
be
taken
by
his
owne
housholde
seruants
,
and
layd
all
his
treasures
open
to
the
spoile
.
Iohn
the
two
&
twentieth
excommunicated
Ludowike
the
emperour
,
because
he
tooke
vpon
him
the
name
of
the
emperour
without
his
consent
.
Benedictus
the
twelft
confirmed
that
excommunication
against
the
emperour
,
and
vsed
the
empire
as
his
owne
,
placing
officers
in
it
himselfe
.
Clemens
the
sixt
absolued
those
that
did
fauour
Lewes
,
but
vpon
these
conditions
,
that
they
should
sweare
fidelitie
to
the
pope
,
and
acknowledge
none
to
be
emperour
,
but
such
as
was
confirmed
by
him
.
Sigismund
the
emperour
,
when
three
popes
did
striue
together
,
shewed
himselfe
so
much
a
seruant
to
that
seat
,
that
he
trauelled
into
France
,
and
sailed
into
England
,
and
passed
into
Italie
,
and
came
to
the
councell
of
Constance
,
and
sung
the
Gospell
,
like
a
deacon
,
in
great
humilitie
before
the
pope
:
the
Gospell
which
he
did
sing
,
was
Exijt
edictum
à
Caesare
Augusto
.
All
this
he
did
,
trauelling
from
one
king
to
another
,
to
make
these
beasts
agreed
:
so
glad
he
was
to
please
.
And
the
greatest
care
of
Frederike
the
third
was
,
that
neutrality
being
remooued
out
of
Germanie
,
he
might
submit
himselfe
&
his
people
to
the
bishop
of
Rome
,
in
the
yeere
1440.
In
this
age
wherein
we
liue
,
Cosmus
Medices
was
made
by
the
pope
great
duke
of
Ferraria
,
that
he
might
trouble
the
world
,
in
the
yeere
1570.
Thus
kings
haue
willingly
serued
him
in
times
past
,
and
some
haue
bene
brought
vnto
it
whether
they
would
or
no
,
&
yet
at
length
all
content
to
doe
it
.
In
this
age
he
hath
yet
some
that
fauour
him
,
and
labour
to
holde
him
vp
,
&
fight
for
him
with
all
their
power
:
the
king
of
Spaine
,
and
those
that
depend
vpon
him
,
the
duke
of
Sauoy
,
the
duke
of
Parma
,
and
the
states
of
Italie
:
and
some
fauourers
he
hath
in
France
.
The
beast
is
now
much
weaker
then
he
was
,
and
it
is
maruell
that
there
are
any
found
in
this
land
,
or
els
where
,
that
make
so
great
account
of
his
fauour
.
I
haue
shewed
vnto
you
,
how
this
beast
hath
had
kings
his
assistants
,
and
as
it
were
,
his
seruants
:
which
neuer
came
to
passe
in
any
gouernment
in
the
world
,
that
kings
not
subdued
by
armes
,
but
scarsely
threatened
by
words
,
so
many
,
and
so
willingly
,
should
submit
themselues
to
one
,
&
be
content
to
holde
their
crownes
of
him
,
and
in
all
things
to
be
at
his
commandement
.
They
receiued
his
decrees
,
they
forsooke
their
kingdomes
,
they
waged
warre
against
one
another
,
they
resigned
a
great
part
of
their
subiects
,
they
suffered
their
land
to
be
tributarie
,
they
would
attempt
to
winne
the
Holy
land
,
as
they
called
it
,
with
hazzard
of
their
liues
,
and
intolerable
paines
,
and
exceeding
great
expences
,
and
all
at
his
commandement
.
When
was
there
any
power
in
the
world
that
coulde
worke
this
,
&
bring
them
thus
to
obedience
?
The
emperors
of
Rome
had
kings
vnder
them
,
which
remained
kings
:
but
they
were
ouercome
by
battell
,
few
voluntarily
did
yeelde
themselues
.
They
fought
oft
for
Spaine
,
for
Afrike
,
for
Greece
,
for
Egypt
,
for
France
,
for
Britaine
,
&
for
euery
part
of
Italie
it selfe
,
before
they
could
obteine
it
:
but
the
pope
had
all
the
West
part
subiect
to
him
,
and
scarse
euer
fought
for
any
:
by
the
sword
he
subdued
almost
none
of
them
vnto
him
:
nay
he
neuer
fought
for
any
,
except
it
were
for
some
small
dukedome
or
citie
of
Italie
,
which
he
counted
Peters
patrimonie
.
Is
not
this
plainely
that
which
the
Angel
saith
to
Iohn
:
These
haue
one
minde
,
&
shall
giue
their
power
to
the
beast
?
And
againe
,
God
hath
put
in
their
hearts
,
to
fulfill
his
will
,
and
to
doe
with
one
consent
,
for
to
giue
their
kingdome
to
the
beast
,
vntill
the
words
of
God
be
fulfilled
.
They
shall
giue
it
,
they
shall
not
be
conquered
&
constreined
by
his
power
vnto
it
.
Thus
much
of
the
kings
that
assist
the
beast
.
After
the
kings
assisting
the
beast
,
there
are
placed
also
armies
vnder
him
.
Not
one
army
,
but
many
armies
are
leuied
for
his
defence
.
They
boast
much
of
multitude
and
number
.
And
the
Holy
ghost
giueth
vnto
them
the
greatest
number
,
as
a
sure
marke
of
the
beast
.
This
cause
standeth
not
by
number
,
but
by
weight
of
voices
.
If
number
should
carie
the
matter
of
religion
,
the
Turks
should
haue
the
truth
of
it
on
their
side
.
There
is
more
dirt
than
golde
,
moe
stones
then
pearles
,
more
chaffe
then
good
corne
,
and
so
moe
that
holde
on
superstition
then
on
trueth
.
Our
Sauiour
saith
:
Many
are
called
,
but
few
are
chosen
:
and
narrow
is
the
way
that
leadeth
to
life
,
&
few
there
be
that
find
it
:
but
broad
is
the
way
that
leadeth
to
destruction
,
&
many
there
be
that
folow
it
.
Let
them
therfore
boast
of
the
greater
number
,
yea
&
number
not
naked
,
but
armed
,
furnished
&
instructed
to
fight
.
We
grant
it
them
.
It
was
theirs
much
more
then
it
is
,
and
yet
is
theirs
more
then
(
I
hope
)
it
will
be
heereafter
.
The
holy
ghost
hath
giuen
them
the
multitude
for
a
time
.
A
great
number
was
signified
to
adhaere
to
the
beast
,
when
it
is
said
,
He
caused
the
earth
and
them
that
dwell
therein
,
to
worship
the
first
beast
.
And
againe
,
He
deceiued
them
that
dwell
on
the
earth
.
And
yet
more
,
He
caused
that
as
manie
as
woulde
not
worship
the
image
of
the
beast
,
should
be
killed
.
And
further
,
He
made
all
,
both
small
and
great
,
rich
and
poore
,
free
and
bond
,
to
receiue
a
marke
in
their
right
hand
,
or
in
their
forehead
,
and
that
no
man
might
buy
nor
sell
,
but
he
that
had
the
marke
,
or
the
name
of
the
beast
,
or
the
number
of
his
name
.
Thus
in
the
thirteenth
chapter
,
the
greater
number
is
shewed
to
appertaine
vnto
the
beast
.
In
the
seuenteenth
chapter
it
is
called
the
great
whore
,
the
great
citie
:
and
it
is
said
moreouer
,
The
waters
which
thou
sawest
where
the
whore
sitteth
,
are
people
and
multitudes
,
and
nations
and
tongues
.
And
to
omit
many
other
places
,
heere
at
last
,
it
is
said
,
I
saw
the
beast
and
the
kings
of
the
earth
,
and
their
armies
gathered
together
to
fight
.
Should
we
then
doubt
,
whether
their
side
be
the
side
of
Antichrist
,
because
their
fauourers
are
many
?
Nay
,
thereby
we
are
made
the
more
certaine
of
it
.
Another
note
they
haue
,
by
which
they
thinke
to
further
their
part
,
which
is
vnitie
.
It
is
a
good
token
of
Christes
disciples
,
if
they
loue
one
another
:
but
to
consent
,
and
to
conspire
together
,
is
not
proper
to
the
good
,
but
agreeth
to
the
wicked
also
.
The
heathen
agreed
all
in
their
generall
superstition
,
and
no
falling
out
greatly
among
them
for
it
.
The
Turks
haue
but
two
parts
or
sects
,
and
ech
sect
agreeth
and
holdeth
strait
together
.
All
the
Israelites
agreed
to
make
the
Golden
calfe
:
the
tenne
tribes
consented
to
the
setting
vp
of
the
calues
in
Dan
and
Bethel
.
And
what
maruell
then
,
if
all
the
West
parts
of
the
world
haue
consented
together
to
worship
and
maintaine
the
Romish
beast
?
Iohn
saith
,
the
tenne
kings
haue
one
minde
,
and
shall
giue
their
power
and
authoritie
to
the
beast
.
And
heere
it
is
said
:
Their
armies
were
gathered
together
to
fight
.
They
were
not
dispersed
,
and
scattered
,
but
gathered
together
in
one
purpose
,
and
in
one
meaning
,
to
fight
against
Christ
and
his
armie
.
The
common
sort
of
Papistes
seeme
to
care
for
no
point
else
in
religion
,
but
onelie
this
.
The
Spanish
,
and
Italian
,
and
French
,
and
the
ignorant
English
papists
seeke
scarse
any
further
into
the
cause
,
but
onely
stand
vpon
that
head
and
branch
,
that
the
Holy
ghost
hath
set
downe
,
that
is
to
fight
against
Christ
and
his
armie
.
As
for
all
other
pointes
of
religion
,
it
is
their
greatest
religion
not
to
search
into
religion
.
Thus
the
Holy
ghost
in
two
wordes
setteth
downe
much
of
that
whereupon
they
stand
,
and
which
in
our
dayes
we
see
fulfilled
.
These
are
the
generall
notes
of
their
armies
gathered
out
of
these
words
.
In
that
there
are
armies
named
,
we
may
well
gather
that
they
are
of
moe
kindes
then
one
.
They
themselues
diuide
their
whole
multitude
into
the
Spiritualtie
and
Laitie
.
So
by
their
owne
diuision
they
haue
two
kindes
of
armies
,
one
of
great
learned
men
,
lawyers
,
diuines
,
and
other
professours
of
learning
:
and
another
of
captaines
and
souldiers
,
and
armed
men
,
and
generallie
the
rest
of
the
people
.
Such
an
armie
as
the
first
is
,
especially
of
priestes
,
Gregorius
Magnus
assigneth
vnto
Antichrist
.
Rex
superbiae
propè
est
,
&
quod
dici
quoque
nefas
est
,
sacerdotum
ei
praeparatur
exercitus
.
The
king
of
pride
is
neere
at
hand
,
and
that
which
is
an
heinous
thing
to
speake
,
an
armie
of
priests
is
prepared
for
him
.
And
this
he
spake
agreeable
to
this
reuelation
.
For
Iohn
sayth
,
I
saw
three
vncleane
spirites
like
frogges
come
out
of
the
mouth
of
the
dragon
,
and
out
of
the
mouth
of
the
beast
,
and
out
of
the
mouth
of
the
false
prophet
.
For
they
are
spirites
of
deuils
,
working
miracles
,
to
goe
vnto
the
kinges
of
the
earth
,
and
of
the
whole
world
,
to
gather
them
to
the
battell
of
that
great
day
of
God
almightie
.
Yea
,
and
their
indeuour
was
not
in
vaine
,
for
they
did
gather
them
together
.
In
this
chapter
it
is
sayd
:
The
beast
was
taken
,
and
with
him
the
false
Prophet
that
wrought
miracles
before
him
,
whereby
hee
deceiued
them
that
receiued
the
beastes
marke
.
These
spirits
,
this
false
prophet
,
are
set
downe
to
note
their
first
and
most
dangerous
kinde
of
armie
.
They
call
themselues
the
spiritualtie
,
and
this
scripture
calleth
them
spirits
:
How
could
it
come
neerer
?
The
other
name
of
false
prophets
,
is
taken
from
the
state
of
the
Olde
Testament
:
for
as
then
false
prophets
alwayes
opposed
themselues
against
the
true
prophets
,
so
now
their
priests
and
monkes
,
and
the
rest
of
their
religious
rabble
,
against
the
true
preachers
of
the
Gospell
.
But
why
doeth
hee
terme
them
the
false
prophet
,
and
not
false
prophets
,
when
it
is
euident
that
they
are
many
?
Is
it
for
their
consent
in
this
matter
of
gainesaying
?
or
is
it
not
rather
for
that
in
euery
age
,
and
for
ech
profession
of
lawe
and
diuinitie
,
they
haue
one
especially
,
vpon
whose
wit
and
learning
they
all
depend
:
for
their
law
,
Gratian
:
for
their
diuinitie
,
Lumbard
:
after
him
in
one
age
,
Aquinas
,
and
against
Luther
,
Eckius
:
in
this
time
,
Bellarmine
:
for
so
in
ech
age
they
seeme
to
sucke
their
learning
,
and
all
their
arguments
,
and
quiddities
from
the
breast
,
of
some
one
aboue
all
the
rest
.
But
for
what
cause
soeuer
it
is
termed
in
the
singular
number
,
false
prophets
pertaine
to
the
state
ecclesiasticall
,
and
they
are
the
greatest
doers
in
these
warres
.
Nowe
consider
all
the
states
in
the
world
besides
,
and
see
where
there
is
authoritie
,
yea
,
or
almost
any
dealing
for
warre
matters
,
put
in
the
hands
of
them
to
whome
the
matters
of
religion
directlie
are
committed
.
Among
all
those
that
professe
the
Gospell
in
all
kingdomes
of
Christendome
,
there
is
scarse
any
one
in
a
kingdome
admitted
to
councell
about
those
thinges
,
much
lesse
doe
they
contriue
warres
,
and
stirre
them
vp
,
or
almost
intermeddle
in
them
.
Amongst
the
Turkes
they
haue
not
to
deale
in
it
:
their
religious
persons
are
not
the
procurers
of
their
warres
,
by
running
from
one
prince
to
another
.
They
shake
a
speare
,
and
vse
some
wordes
in
their
owne
temple
,
to
stirre
vp
the
people
to
fight
against
Christians
:
but
otherwise
they
contriue
not
the
warres
.
In
the
Tartarian
gouernment
,
the
affaires
of
the
warres
are
not
in
such
mens
hands
.
So
that
in
this
poynt
the
Papists
onely
are
fully
answerable
to
this
prophesie
,
and
the
Turkes
come
next
vnto
them
,
but
yet
they
are
but
babes
to
them
in
this
exercise
.
Let
the
name
of
the
false
prophet
be
common
to
Mahomet
and
his
priestes
,
with
the
Popish
clergie
,
but
the
three
vncleane
spirites
like
frogges
,
that
came
out
of
the
mouth
of
the
beast
,
can
be
no
other
but
the
Popish
spiritualtie
:
for
the
father
,
and
the
number
,
and
the
qualitie
,
and
the
comparison
,
and
the
worke
,
and
effect
agreeth
to
none
other
.
The
beast
is
said
to
be
their
father
:
for
the
pope
did
beget
and
nourish
all
that
spiritualtie
as
it
standeth
,
and
is
Popish
:
for
by
his
commandement
they
had
their
beginning
,
and
still
haue
their
being
,
and
therefore
it
is
sayd
,
that
these
spirites
come
out
of
his
mouth
.
There
was
no
order
among
them
,
of
cardinalles
,
bishops
,
priests
,
of
monks
,
and
friers
,
but
they
were
all
in
number
and
forme
by
his
appoyntment
and
confirmation
.
They
vsed
no
ceremonie
but
it
was
ordeined
by
him
.
Their
priuileges
and
exemptions
from
the
secular
power
were
all
granted
by
him
.
Their
liuing
and
maintenance
was
all
held
of
him
:
and
to
him
in
token
thereof
the
payed
the
first
fruites
of
their
liuinges
.
Hee
inuested
the
bishops
,
and
by
his
authoritie
the
bishop
made
all
the
rest
:
so
they
came
out
of
the
mouth
of
the
beast
.
It
were
long
;
in
particular
,
to
prooue
all
these
thinges
.
The
qualitie
of
vncleannesse
and
filthinesse
is
praedominant
in
them
:
for
they
are
vncleane
in
their
soules
,
as
not
being
washed
in
the
blood
of
Christ
,
nor
with
the
pure
water
of
Gods
word
.
And
they
are
vncleane
in
their
bodyes
;
for
the
most
part
of
their
monkes
and
friers
tooke
a
pride
in
their
slouenlinesse
.
And
they
are
vncleane
in
their
actions
,
as
being
defiled
with
adulteries
and
Sodomiticall
sinne
,
because
they
condemned
marriage
.
They
are
aptly
also
reduced
to
the
number
of
three
:
for
their
bishops
and
priestes
,
and
such
as
haue
the
actions
of
all
their
religious
matters
,
make
one
order
:
and
their
friers
and
monkes
,
and
scholasticall
students
,
which
are
sequestred
from
action
,
and
placed
as
it
were
in
contemplation
,
make
another
order
:
and
their
canonists
and
lawyers
,
with
their
other
officers
,
make
their
third
order
.
All
these
together
make
the
beasts
spirituall
armie
.
And
these
are
fitly
compared
vnto
frogges
:
for
as
frogges
lie
in
the
mudde
,
so
these
tumble
in
worldly
things
and
humane
speculations
,
and
can
not
lift
vp
their
mindes
to
that
which
is
heauenly
.
And
as
frogges
haue
but
one
tune
,
so
they
sing
onely
obedience
to
the
pope
:
and
as
frogges
cry
most
fiercelie
about
the
time
of
raine
and
tempest
,
so
these
when
they
come
crying
ouer
the
sea
vnto
vs
,
alwayes
giue
a
most
sure
token
that
there
is
a
tempest
comming
.
These
frogs
delight
not
by
any
meanes
with
calmenesse
and
quietnesse
,
their
delight
is
to
haue
the
world
&
all
kingdomes
troubled
.
Therefore
their
worke
is
this
,
to
runne
from
one
prince
to
another
,
from
one
noble
man
to
another
,
from
this
gentleman
to
that
gentleman
,
to
persuade
them
to
warre
.
Thus
is
their
spirituall
armie
described
.
To
set
forth
how
they
fight
with
scriptures
and
fathers
wrested
from
their
true
meaning
,
with
decrees
of
councels
of
their
owne
making
,
with
promises
of
great
successe
and
victorie
,
with
lyes
and
slanders
against
princes
and
preachers
,
and
all
professours
of
the
Gospell
,
with
conspiracies
and
treasons
,
and
murthers
,
and
poysoning
of
great
persons
,
with
contributions
of
money
,
&
all
that
they
can
make
to
the
maintenance
of
these
warres
,
with
indulgences
and
pardons
from
all
sinnes
past
&
to
come
,
with
incantations
,
coniurations
&
inchantments
,
for
they
are
the
spirits
of
deuils
:
with
promise
of
heauen
it selfe
to
all
that
take
sword
in
hand
for
them
,
it
were
infinite
.
Our
experience
in
this
age
teacheth
vs
enough
,
&
too
much
(
if
it
so
pleased
God
)
that
we
cannot
be
ignorant
of
their
most
deuillish
and
desperate
maner
of
fighting
.
Thus
much
of
their
spirituall
armie
,
and
of
their
fight
.
They
haue
also
other
armies
of
warlike
souldiers
and
captaines
.
The
pope
neuer
yet
attempted
any
matter
so
wicked
against
any
prince
,
or
for
his
owne
estate
,
but
he
had
kings
and
dukes
,
and
noble
men
that
woulde
alwayes
be
readie
at
his
commandement
to
fight
in
his
quarell
:
and
if
other
things
failed
,
yet
Peters
patrimonie
in
Italie
is
so
great
,
and
the
summes
that
haue
and
do
come
in
by
first
fruits
,
&
other
infinite
taxes
,
both
of
his
clergie
and
laitie
,
that
it
was
easie
for
him
to
raise
an
armie
at
any
time
in
this
later
age
.
One
while
Charles
the
French
emperor
fought
for
him
,
another
while
Henry
the
third
emperour
of
Germanie
.
Sometime
he
hath
them
of
Italie
at
his
commandement
,
as
in
times
past
the
dukes
of
Hetruria
,
of
Florence
,
and
almost
any
other
.
The
king
of
Sicilie
was
euer
as
his
seruant
.
France
hath
fought
for
him
against
the
emperour
,
and
against
England
,
&
against
the
Italians
,
and
against
one
pope
for
another
Pope
.
England
hath
not
wanted
in
this
kinde
of
seruice
for
him
.
Our
kings
he
hath
set
against
France
,
and
France
against
vs
,
and
our
nobles
against
our
owne
princes
,
both
of
old
time
,
and
of
late
.
And
this
thing
still
he
doth
attempt
.
God
confound
his
enterprises
in
this
behalfe
,
as
hee
hath
done
hitherto
in
her
Maiesties
reigne
.
Now
he
hath
but
fewe
in
comparison
,
that
wil
take
armes
at
his
deuotion
.
The
Spaniard
,
not
in
any
regard
of
his
Religion
,
but
in
hope
of
a
Monarchie
vnder
his
title
,
hath
stepped
forth
as
his
champion
in
this
age
,
to
fight
his
warres
for
him
.
By
him
the
armies
are
renewed
and
supplied
in
the
Lowe
countries
:
by
him
the
warres
are
holden
vp
in
France
:
through
his
meanes
,
Geneua
hath
bin
besieged
:
and
he
hath
sent
his
inuincible
nauie
to
subdue
vs
:
but
God
bee
thanked
,
that
hath
drowned
it
in
the
seas
.
We
may
not
thinke
,
that
either
the
beast
or
his
champion
will
so
giue
ouer
.
For
it
is
against
the
nature
of
the
enemies
of
Gods
people
to
desist
,
although
they
see
Gods
hand
neuer
so
manifestly
against
them
.
Not
ten
plagues
will
keepe
Pharao
from
pursuing
the
Israelits
.
Not
the
Angel
destroying
an
hundred
and
fourescore
thousand
in
one
night
,
will
feare
the
Babylonians
,
but
they
will
come
against
Ierusalem
.
It
is
fatall
to
the
beast
to
bid
battell
so
long
,
till
he
procure
his
owne
ruine
,
and
the
fall
of
them
that
would
hold
him
vp
.
They
will
fight
againe
:
The
frogs
,
these
vncleane
spirits
,
that
come
ouer
to
vs
,
are
a
most
sure
token
that
we
must
looke
for
a
tempest
.
It
will
come
most
certainely
:
but
when
it
will
fall
we
are
not
certaine
.
God
turne
it
vpon
their
owne
heads
when
so
euer
it
commeth
,
as
he
did
that
which
is
past
.
I
haue
spoken
longer
then
I
thought
I
should
,
of
the
first
part
touching
the
beast
and
his
kings
,
and
their
armies
.
We
can
not
speake
too
much
against
them
,
that
neuer
thinke
they
do
ynough
against
vs
.
It
is
good
for
vs
to
haue
our
mindes
armed
against
them
,
and
to
be
perswaded
,
that
they
are
not
only
enemies
to
vs
,
but
vnto
God
,
and
Iesus
Christ
,
and
his
gospel
,
and
the
saluation
of
his
people
.
God
graunt
to
our
Queenes
maiestie
,
and
all
our
nobilitie
,
and
the
whole
people
,
his
spirit
,
and
grace
,
against
the
poyson
of
their
doctrine
,
and
his
mightie
defence
against
all
their
manifest
terrors
and
secret
conspiracies
.
This
the
God
of
all
might
and
comfort
,
graunt
vnto
vs
through
Iesus
Christ
our
Lord
and
Sauiour
:
To
whome
with
the
Father
,
and
the
holy
ghost
,
three
persons
and
one
God
,
be
all
honour
,
and
glory
,
world
without
ende
Amen
.
The
second
Sermon
vpon
Apoc.
cap.
19.
verse
19.
I
Deuided
this
verse
into
two
parts
.
The
one
is
of
those
that
doe
oppugne
:
the
other
of
those
that
doe
defend
.
I
haue
spoken
alreadie
of
them
that
giue
the
onset
.
They
were
the
beast
,
the
kings
of
the
earth
,
and
their
armies
.
I
shewed
that
the
beast
is
the
Pope
of
Rome
:
the
kings
of
the
earth
are
they
that
yeelde
obedience
to
him
:
their
armies
are
first
the
spiritual
and
learned
sorte
,
that
striue
to
maintaine
the
popedome
by
witte
&
learning
:
and
secondly
,
the
warriers
and
other
people
,
that
by
sword
and
force
do
fight
for
him
.
Now
it
remaineth
,
to
speake
of
the
parties
the
are
oppugned
,
and
doe
defend
themselues
.
They
fight
against
him
that
sitteth
on
the
horse
,
&
against
his
armie
.
For
armie
,
some
translations
reade
souldiers
:
But
it
doth
not
so
well
aunswere
to
the
Greeke
.
The
word
signifieth
an
armie
pressed
forth
,
and
set
in
order
to
battel
.
He
that
rideth
on
the
horse
,
is
vnderstoode
to
bee
Christ
.
His
armie
are
they
that
beleeue
his
gospel
&
obey
it
.
These
are
assalted
&
oppugned
by
the
beast
&
his
armies
.
Two
thinges
must
bee
obserued
in
this
onset
made
against
Christ
and
his
people
by
the
enemies
.
First
,
that
Christ
and
his
people
haue
the
right
and
lawfull
possession
of
the
Church
and
the
trueth
,
of
heauen
,
of
earth
,
and
of
all
things
,
and
that
they
would
thrust
both
Christ
and
his
,
out
of
this
possession
.
Christ
sayeth
of
himselfe
:
All
power
is
giuen
vnto
me
in
heauen
and
in
earth
,
and
his
people
are
made
the
heires
of
the
world
:
for
to
them
it
is
said
,
all
things
are
yours
:
and
againe
:
He
that
ouer
commeth
shall
inherite
all
.
The
beast
then
,
and
his
armies
,
labour
to
thrust
Christ
&
his
armie
out
of
all
:
Which
they
could
not
doe
,
if
Christ
and
his
people
had
not
the
right
and
possession
of
all
.
And
Christ
hath
suffered
them
to
besiege
him
,
and
his
people
,
and
to
thrust
them
into
verie
great
straites
for
a
season
.
For
they
haue
bene
constrained
to
flie
into
the
wildernes
and
there
to
ly
hid
.
But
now
Christ
will
vp
on
the
white
horse
and
raise
the
siege
,
and
bee
shut
vp
so
straite
no
longer
.
That
is
,
the
first
thing
that
followeth
of
this
,
that
the
beast
is
he
that
maketh
the
assault
.
The
second
thing
that
followeth
thereof
is
this
:
that
the
enemies
euer
seeke
their
owne
destruction
,
or
els
it
would
not
come
vpon
them
.
It
should
seeme
reason
,
that
Christ
and
his
people
should
set
vpon
the
beast
&
his
armies
.
For
is
it
meete
that
they
,
holding
that
which
belongeth
vnto
Christ
from
him
,
should
not
be
suffered
to
liue
and
to
enioye
it
?
But
Christ
dealeth
not
so
:
he
suffereth
them
quietly
to
withdrawe
themselues
from
him
,
and
letteth
their
fury
increase
,
till
they
go
about
to
roote
him
and
his
people
from
among
them
.
He
giueth
them
scope
to
shewe
their
malice
.
Now
when
Gods
people
seeme
strangeliest
assaulted
,
and
are
in
danger
of
greatest
bondage
,
then
is
their
deliuerance
neere
at
hand
.
A
prouerbe
was
made
of
the
dealing
of
Pharao
with
the
Israelities
,
Quando
duplicantur
lateres
,
tum
venit
Moses
:
When
the
brickes
are
dubled
,
them
Moses
commeth
.
When
the
enemies
armies
are
greatest
and
best
furnished
,
then
are
they
most
neere
their
ouerthrow
.
It
is
a
thing
worthie
to
be
marked
,
how
Antichrist
still
giueth
the
onset
,
and
all
his
attempts
for
the
most
part
,
haue
turned
to
his
losse
.
This
much
of
the
beast
&
his
assaulting
,
and
of
Christ
and
his
being
assaulted
,
and
defending
themselues
.
It
followeth
to
shew
what
it
meaneth
,
that
Christ
is
described
here
by
riding
vpon
a
horse
.
The
horse
that
he
sitteth
vpon
,
is
said
to
be
a
white
horse
.
And
that
it
is
Christ
that
rideth
vpon
him
,
there
can
be
no
doubt
.
For
the
discription
that
goeth
before
can
agree
to
none
other
.
Thus
Iohn
saith
of
him
:
I
sawe
heauen
open
,
and
behold
,
a
white
horse
,
and
he
that
sate
vpon
him
was
called
faithful
and
true
:
and
he
iudgeth
and
fighteth
righteously
,
&
his
eyes
were
as
a
flame
of
fire
,
&
on
his
head
were
many
crownes
,
&
he
had
a
name
written
that
no
man
knew
but
himselfe
,
&
he
was
clothed
in
a
garment
dipt
in
blood
,
and
his
name
is
called
the
word
of
God
,
and
out
of
his
mouth
went
asharpe
sword
,
that
with
it
he
should
smite
the
heathen
.
For
he
shal
rule
them
with
a
rod
of
yron
:
for
he
it
is
that
treadeth
the
wine-presse
of
the
fiercenes
&
wrath
of
almightie
God
.
All
these
thinges
agree
to
Christ
alone
.
He
is
faithfull
and
true
in
his
promises
,
hee
iudgeth
&
fighteth
righteously
,
in
punishing
the
wicked
,
&
defending
his
people
,
while
they
continue
in
obedience
to
him
:
his
eyes
are
as
fire
,
he
seeth
&
searcheth
all
things
,
yea
the
hearts
of
men
.
He
reigneth
ouer
all
,
and
hath
obteined
many
crownes
by
many
victories
,
and
kings
and
princes
subdued
vnto
him
:
his
garment
was
dipt
in
blood
to
redeeme
vs
,
and
he
hath
dipt
it
againe
,
&
doth
now
dayly
in
the
slaughter
of
his
enemies
:
his
name
&
essence
is
such
as
none
knoweth
but
God
,
that
is
,
himselfe
.
And
hee
is
the
word
of
God
which
was
in
the
beginning
:
which
is
,
God
by
whome
all
thinges
were
made
.
Out
of
his
mouth
commeth
the
sharpe
sword
of
Gods
iust
decree
,
which
condemneth
the
enemies
:
&
last
of
all
he
executeth
gods
vengeance
vpon
them
,
and
as
it
were
presseth
them
in
the
winepresse
of
his
wrath
.
Christ
therefore
is
vnderstood
by
him
that
sitteth
on
the
horse
.
But
why
is
Christ
said
to
sit
vpon
a
horse
,
&
that
a
white
horse
?
What
meaneth
this
horse
?
It
is
well
knowen
to
all
men
,
that
the
horse
is
a
warlike
beast
,
&
as
it
were
made
for
warre
.
He
is
strong
to
carry
,
&
bold
to
come
vpon
the
face
of
the
enemie
:
he
is
swift
to
make
speede
,
&
fit
to
be
turned
this
way
&
that
way
.
So
he
was
apointed
to
warre
.
But
for
priestly
actions
,
and
persons
,
he
was
not
thought
meete
:
Therefore
the
priests
of
Egypt
might
not
ride
vpon
a
horse
.
It
was
thought
among
them
a
thing
prophane
.
Neither
might
some
of
the
heathen
Romane
Flamines
so
much
as
touch
a
horse
.
And
euen
now
,
it
is
thought
an
vnseemely
thing
for
the
Pope
to
bee
seene
to
ride
vpon
a
horse
within
the
citie
of
Rome
,
except
onely
vpon
one
solemne
day
in
the
yeare
,
when
he
rideth
to
the
Laterane
,
and
all
his
prelates
with
him
vpon
white
horses
.
For
otherwise
in
Rome
he
is
caryed
vpon
mens
shoulders
for
the
most
part
.
Once
a
yeere
he
would
like
Christ
,
ride
vpon
a
white
horse
:
yet
hee
neuer
rideth
on
the
horse
whereon
Christ
rideth
,
he
can
not
abide
that
white
horse
.
What
then
is
this
white
horse
?
Some
are
of
opinion
,
that
the
white
horse
is
set
as
a
token
of
the
last
iudgement
,
and
that
Christ
is
here
described
to
come
vpon
a
white
horse
to
iudge
the
world
.
In
such
a
sense
a
white
cloude
is
giuen
to
him
wherein
he
shall
come
.
But
it
may
seeme
rather
,
that
this
description
pertaineth
not
to
the
last
iudgement
:
First
,
because
in
iudgement
hee
is
said
commonly
to
sit
vpon
a
throne
,
as
in
the
next
chapter
,
and
in
Daniel
.
And
Paul
saith
:
We
shal
all
appeare
before
the
iudgement
seate
of
Christ
.
Now
a
throne
,
or
a
seate
,
and
a
horse
,
haue
a
contrary
signification
:
For
the
one
pertaineth
to
quietnes
,
the
other
to
motion
.
This
description
setteth
forth
Christ
,
as
mouing
&
going
forward
,
and
not
as
resting
and
ending
all
.
Secondly
,
the
space
of
time
,
that
is
betweene
this
viage
wherein
Christ
thus
rideth
,
and
the
iudgement
,
will
not
suffer
this
to
be
vnderstoode
of
the
last
iudgement
.
For
as
some
thinke
,
there
shal
be
after
this
battel
&
ouerthrowe
of
the
Beast
here
mentioned
,
a
thousand
yeres
,
or
a
great
long
space
before
the
iudgement
,
or
the
end
of
al.
Because
after
this
,
Iohn
reporteth
that
he
did
see
Satan
bound
a
thousand
yeres
,
and
then
let
loose
for
a
season
.
I
speake
not
of
the
Chiliasts
,
which
imagined
a
thousand
yeeres
of
happie
life
here
on
earth
,
after
the
resurrection
.
But
Morelius
thinketh
there
may
be
a
thousand
yeeres
,
or
a
long
time
before
the
last
iudgement
after
this
ouerthrowe
of
Antichrist
,
for
this
should
not
be
his
finall
ouerthrowe
,
but
that
he
should
renewe
his
strength
somewhat
againe
,
and
fight
yet
against
the
saintes
of
God
,
which
Iohn
seemeth
to
meane
,
when
he
saith
in
the
next
Chapter
,
that
Gog
and
Magog
,
whose
number
was
as
the
sande
of
the
sea
,
were
gathered
and
compassed
the
beloued
citie
,
&
fire
came
downe
from
heauen
to
consume
them
.
These
and
other
things
,
which
I
will
nowe
recite
,
make
many
thinke
,
that
the
white
horse
here
spoken
of
,
pertaineth
not
to
the
last
iudgement
.
What
then
may
this
white
horse
be
?
It
is
the
Gospell
,
that
being
published
and
made
knowne
to
the
world
,
carieth
Christ
abroad
:
according
to
it
hee
ouercommeth
the
beast
.
This
runneth
swiftly
,
this
carieth
him
from
place
to
place
,
vpon
this
he
rideth
as
vpon
the
winges
of
the
winde
.
For
he
is
described
here
by
those
thinges
which
yet
pertaine
to
the
publishing
of
his
name
among
men
,
to
the
furtherance
of
his
knowledge
,
and
vanquishing
of
his
enemies
,
and
enlarging
of
his
Church
vpon
earth
.
To
this
it
appertaineth
that
he
is
said
to
be
faithfull
and
true
in
his
promises
to
his
elect
;
that
hee
iudgeth
and
fighteth
righteously
for
his
people
,
in
a
righteous
cause
,
and
while
they
embrace
righteousnes
,
that
he
hath
many
crownes
vpon
his
head
,
kings
yeelding
their
crownes
to
him
,
which
before
they
submitted
to
the
Pope
:
that
he
is
called
the
word
of
God
,
as
yet
reuealing
his
secrete
counsell
:
that
his
garment
is
dipt
in
blood
,
making
daily
great
slaughters
of
his
enemies
,
and
that
a
sharpe
sword
commeth
out
of
his
mouth
,
euen
his
iust
decree
against
the
wicked
.
In
the
sixt
Chapter
,
the
white
horse
hath
receaued
the
like
interpretation
of
the
most
Interpreters
.
Thus
Iohn
sayeth
:
I
behelde
,
and
loe
there
was
a
white
horse
,
and
he
that
sate
on
him
had
a
bowe
,
and
a
crowne
was
giuen
vnto
him
,
and
hee
went
foorth
conquering
,
that
hee
might
ouercome
.
There
by
the
white
horse
is
meant
the
Gospell
:
with
the
bowe
hee
shot
the
arrowes
of
his
worde
,
his
threatnings
and
grieuous
iudgements
,
and
wounded
his
enemies
.
He
went
in
the
first
age
after
his
ascension
,
conquering
and
conuerting
the
world
to
himselfe
,
and
still
had
more
and
more
to
conquer
,
because
hee
neuer
wanted
enemies
.
And
nowe
towards
the
ende
hee
mounteth
on
the
white
horse
,
and
againe
rideth
gloriously
in
the
sight
of
his
people
.
This
horse
(
that
is
,
his
Gospell
)
is
saide
to
be
white
.
First
,
because
without
all
vaile
or
couer
it
sheweth
foorth
the
full
purpose
of
Gods
good
will
vnto
men
,
for
by
it
wee
see
God
as
in
a
glasse
,
and
are
made
to
knowe
his
fauour
most
clearely
.
Secondly
,
because
it
teacheth
and
bringeth
to
vs
iustification
and
forgiuenes
of
sinnes
,
which
being
laid
holde
on
by
faith
,
maketh
vs
white
in
the
sight
of
God
.
Thirdly
,
because
it
doth
commend
vnto
vs
an
innocent
&
a
pure
life
,
all
the
staines
and
blacknes
of
sinne
being
washed
foorth
.
And
last
of
all
,
because
Christ
by
it
sheweth
himselfe
victorious
&
triumphant
:
for
a
white
horse
was
vsed
in
triumph
.
Thus
is
Christ
described
,
by
riding
vpon
a
white
horse
.
The
beast
and
his
kings
,
and
their
armies
,
fight
against
him
while
he
is
thus
sitting
on
the
white
horse
.
They
cannot
fight
against
him
as
he
is
in
heauen
,
they
cannot
reach
to
his
person
there
.
Neither
shall
they
haue
any
minde
to
fight
against
him
,
as
he
sitteth
or
commeth
to
iudgement
,
but
their
fiercenes
being
then
banished
,
they
shall
tremble
at
his
presence
.
But
as
he
sitteth
on
the
white
horse
,
as
hee
is
made
knowen
to
the
world
in
his
Gospell
,
by
which
hee
maketh
vs
white
,
forgiuing
our
sinnes
,
and
chaunging
our
liues
,
so
the
beast
fighteth
against
him
.
It
will
bee
too
late
to
fight
,
when
he
commeth
in
iudgement
:
Then
the
beast
himselfe
shall
haue
no
courage
to
fight
.
But
nowe
the
meanest
souldier
,
the
basest
Seminarye
that
is
vnder
the
beaste
,
euery
busie
schismatike
will
encounter
him
and
his
whole
armie
,
while
hee
sitteth
on
the
white
horse
.
Therefore
in
these
daies
they
are
so
sawcie
with
him
and
his
horse
,
and
all
his
armie
.
Of
this
,
that
Christ
onely
is
captaine
and
generall
on
the
one
side
,
it
followeth
that
they
which
will
be
saued
,
must
cleaue
to
him
alone
for
their
saluation
.
Euery
thing
that
is
against
him
,
or
seemeth
to
steppe
into
his
place
,
must
be
remooued
.
The
Popes
supremacie
,
the
sacrifice
of
the
Masse
,
adoration
of
images
,
inuocation
of
saintes
,
confidence
in
workes
,
all
these
must
be
reiected
,
and
wee
must
cleaue
onely
to
Christ
for
saluation
.
His
people
are
known
by
hauing
him
to
be
their
leader
,
and
not
by
a
Pope
,
or
a
city
,
or
any
one
earthly
power
ruling
ouer
them
.
Againe
it
is
to
be
concluded
,
that
seeing
Christ
commeth
no
way
to
his
Church
,
but
sitting
vpon
the
white
horse
,
and
that
horse
is
his
Gospell
,
therefore
all
men
that
will
receaue
him
and
his
benefites
,
must
submit
themselues
to
be
taught
by
his
word
,
and
seeke
to
knowe
his
Gospell
:
he
that
receaueth
not
his
word
,
can
not
receaue
him
.
Now
would
it
seeme
meete
to
shew
(
seeing
the
Gospel
is
this
white
horse
that
Christ
doeth
sit
on
)
whether
hee
commeth
vnto
vs
vpon
it
being
read
,
or
being
preached
?
and
whether
the
learned
and
preaching
ministers
onely
bee
this
white
horse
,
or
also
the
vnlearned
and
readers
may
be
accounted
such
as
beare
forth
Christ
vnto
his
people
?
I
thinke
Christ
commeth
by
the
one
and
by
the
other
,
and
each
of
them
doeth
beare
him
foorth
,
albeit
he
doeth
ride
more
gloriously
&
swiftly
in
the
sound
of
learned
preaching
.
But
of
this
point
I
shall
speake
somewhat
in
the
next
part
.
Thus
much
shall
suffice
to
haue
spoken
of
him
which
sitteth
on
the
horse
,
which
is
Iesus
Christ
our
king
and
onely
captaine
.
The
next
and
last
generall
head
to
be
spoken
of
,
is
the
armie
of
Christ
.
The
beast
and
his
armies
fight
against
Christ
and
his
armie
.
The
Church
of
Christ
is
called
by
many
names
,
but
here
in
the
matter
and
time
of
warre
,
it
is
called
an
armie
.
Likewise
Salomon
sayth
of
it
,
that
it
is
terrible
as
an
armie
with
banners
.
Paul
vsing
the
same
Metaphore
,
will
haue
vs
put
on
the
armour
of
light
,
and
saieth
,
that
the
weapons
of
our
warfare
are
not
carnall
,
but
mightie
through
God
to
cast
downe
holdes
,
and
willeth
vs
to
put
vpon
vs
the
whole
armour
of
God
,
that
we
may
be
able
to
stand
against
the
assaults
of
the
deuill
:
and
of
himselfe
he
witnesseth
,
that
he
had
fought
a
good
fight
,
and
finished
his
course
.
So
that
there
is
a
warre
,
and
armour
,
and
weapons
,
and
fighting
,
that
belongeth
to
gods
people
,
and
they
altogether
make
an
armie
.
The
Church
of
England
is
an
excellent
and
noble
band
of
this
armie
.
Wee
are
Christs
souldiers
,
we
beare
his
colours
,
he
rideth
before
vs
,
and
among
vs
vpon
the
white
horse
,
he
is
our
captaine
,
and
we
are
his
armie
.
Two
kinds
of
enemies
we
haue
that
labour
to
perswade
themselues
,
&
the
world
,
that
we
are
not
Christs
armie
,
the
Papists
,
and
the
Barrowists
.
Against
the
Papists
we
haue
maintained
,
that
the
sound
teaching
of
the
word
of
God
,
and
the
lawfull
administration
of
his
Sacraments
,
are
the
most
sure
ensignes
,
whereby
his
armie
is
knowen
:
and
that
we
haue
these
among
vs
,
and
they
are
effectuall
in
vs
.
When
we
allege
that
which
Christ
saith
:
My
sheepe
heare
my
voyce
,
and
a
strangers
voyce
they
will
not
heare
:
That
which
Esaie
hath
:
To
the
lawe
,
and
to
the
testimonie
,
if
they
answere
not
according
to
this
,
it
is
because
there
is
no
light
in
them
.
When
we
allege
these
,
and
the
like
places
:
we
obtaine
,
that
the
true
and
sound
setting
forth
of
the
worde
of
God
,
is
a
most
certaine
signe
and
note
of
the
Church
.
That
which
Paul
hath
:
If
any
man
preach
another
gospel
,
let
him
be
accursed
.
That
which
Iohn
saith
:
He
that
abideth
not
in
the
doctrine
of
Christ
,
hath
not
God
:
and
if
any
man
bring
not
the
doctrine
of
Christ
,
receaue
him
not
:
declareth
,
that
a
false
doctrine
of
the
gospel
and
Christ
,
destroyeth
the
Church
:
especially
,
if
the
errour
be
in
the
foundation
,
which
is
our
iustification
by
faith
in
Christ
,
and
all
those
things
which
doe
necessarily
depend
vpon
it
.
Therefore
the
Apostle
saith
:
Other
foundation
can
no
man
lay
,
then
that
which
is
layed
,
euen
Iesus
Christ
:
And
againe
,
Ye
are
built
vpon
the
foundation
of
the
Apostles
and
Prophets
,
Iesus
Christ
himselfe
being
the
chiefe
corner
stone
.
For
this
cause
,
Paul
doth
so
carefully
and
oft
,
stand
vpon
the
clearing
of
this
article
of
our
iustification
by
faith
in
Christ
,
in
so
manie
of
his
Epistles
.
The
true
doctrine
of
the
Gospel
,
is
thus
founde
to
be
the
note
,
yea
,
and
seede
of
the
Church
.
That
the
right
and
lawfull
administration
of
the
Sacraments
pertaineth
to
the
description
,
and
declaration
of
the
Church
,
we
may
easisily
confirme
.
Our
Sauiour
ioyneth
the
Sacraments
to
the
worde
:
Goe
teach
all
nations
,
baptizing
them
.
The
Apostle
doeth
the
like
,
when
hee
sayeth
:
Christ
hath
clensed
his
Church
,
by
the
washing
of
water
through
the
worde
.
And
of
the
other
Sacrament
,
it
is
sayde
:
Doe
this
in
remembraunce
of
mee
.
And
,
drinke
yee
all
of
this
.
And
the
first
Church
gathered
together
after
Christes
ascension
,
is
thus
described
:
They
that
gladly
receaued
his
worde
,
were
baptized
,
and
the
same
day
there
were
added
to
the
Church
about
three
thousand
soules
,
and
they
continued
in
the
Apostles
doctrine
and
fellowship
,
and
breaking
of
bread
and
praiers
.
These
things
by
the
benefite
of
God
we
haue
,
the
trueth
of
the
Gospell
,
and
the
whole
new
and
olde
Testament
in
all
points
of
substance
of
doctrine
truly
taught
,
and
set
footh
in
this
lande
:
the
sacraments
also
are
rightly
administred
.
Wherefore
we
haue
the
true
notes
of
the
Church
.
These
are
the
true
notes
of
the
Church
,
such
notes
as
are
also
causes
of
it
:
for
the
word
and
sacraments
doe
beget
and
nourish
faith
,
by
which
we
are
vnited
to
Christ
as
to
the
heade
.
Many
other
things
agree
to
the
Church
,
as
good
workes
,
mutuall
loue
,
true
repentance
,
shunning
of
idolatrie
,
a
right
inuocation
of
the
name
of
God
,
and
the
like
.
But
these
are
partes
and
effects
and
ornaments
of
the
former
,
and
concurre
together
with
them
:
for
the
word
taught
must
be
vnderstood
to
be
fruitfull
,
and
so
the
sacraments
to
worke
in
mens
soules
,
and
both
to
be
of
power
,
or
els
they
are
no
longer
tokens
to
vs
that
wee
are
of
the
Church
of
God
.
These
things
thus
vnderstood
,
are
the
true
and
sufficient
markes
,
whereby
he
that
hath
spirituall
eyes
,
may
see
the
Church
of
God
.
These
,
by
the
speciall
working
of
Iesus
Christ
,
we
yet
retaine
in
such
sorte
,
as
they
bring
foorth
fruite
in
mens
hearts
and
liues
.
God
grant
they
may
continue
with
vs
,
and
be
more
effectuall
to
worke
amendment
in
all
.
As
for
those
marks
,
wherby
the
Papists
would
haue
the
Church
to
be
discerned
,
they
are
deceitfull
,
they
can
not
point
it
out
.
Antiquitie
hath
erred
,
Vniuersalitie
hath
bin
corrupted
,
Vnitie
may
be
in
falshood
,
Succession
in
place
may
be
without
succession
in
trueth
:
their
other
marks
are
of
like
nature
.
The
worde
and
Sacraments
rightly
set
forth
and
receaued
,
and
bringing
forth
fruite
,
can
neuer
deceaue
vs
,
but
bring
vs
directly
to
the
true
Church
of
Iesus
Christ
.
But
what
shal
we
say
to
them
that
make
discipline
a
necessarie
marke
of
the
Church
:
because
our
Sauiour
saith
:
Baptize
them
,
teaching
them
to
obserue
whatsoeuer
I
haue
commaunded
you
?
The
obseruation
that
our
Sauiour
speaketh
of
,
is
not
of
some
certaine
forme
of
outward
gouernement
,
but
generally
of
obedience
to
faith
,
to
loue
,
and
to
the
whole
lawe
and
Gospell
.
As
for
that
discipline
by
Elders
in
euery
parish
,
it
will
not
be
found
in
those
wordes
of
Christ
.
The
Church
can
not
well
stand
without
all
ecclesiasticall
gouernement
.
Yet
it
seemeth
it
did
so
stand
in
the
captiuitie
of
Babylon
:
but
without
that
forme
it
may
very
well
stand
and
florish
,
and
so
hath
done
in
this
and
former
ages
in
many
places
.
Wherefore
the
worde
and
sacraments
remaine
as
the
markes
in
generall
,
whereby
the
Church
may
be
discerned
.
But
the
Barrowists
,
and
such
of
whome
they
haue
learned
their
principles
,
descend
into
a
more
speciall
and
neere
description
of
the
Church
.
The
worde
and
Sacramentes
are
not
such
notes
with
them
,
as
can
point
out
a
Church
.
What
then
is
the
Church
of
Christ
in
their
account
?
diuerse
of
them
haue
gone
about
to
describe
it
,
but
one
especially
would
seeme
to
doe
it
most
fully
:
therefore
he
describeth
it
in
these
wordes
at
large
.
The
true
planted
,
and
rightly
established
Church
of
Christ
,
is
a
companie
of
faithful
people
,
separated
from
the
heathen
of
the
land
,
gathered
in
the
name
of
Christ
,
whome
they
truely
worship
,
and
readily
obey
,
as
their
onely
king
,
priest
,
and
prophet
,
ioyned
together
as
members
of
one
bodie
,
ordered
and
gouerned
by
such
officers
and
lawes
,
as
Christ
in
his
last
will
and
testament
hath
thereunto
ordained
,
all
,
and
each
of
them
,
standing
in
and
for
their
Christian
libertie
,
to
practise
whatsoeuer
God
hath
commanded
,
and
is
reuealed
to
them
in
his
holy
worde
,
executing
the
Lordes
iudgementes
against
all
transgression
and
disobedience
,
which
ariseth
amongst
them
,
and
cutting
it
off
accordingly
,
by
the
power
which
their
Lord
and
king
Christ
Iesus
hath
committed
vnto
them
.
This
is
the
Church
,
this
is
the
armie
of
Christ
in
their
account
:
and
such
they
will
not
acknowledge
vs
to
be
.
Our
parishes
which
they
call
perishes
,
they
examine
by
all
the
parts
of
this
description
,
and
wil
not
allowe
to
any
parish
,
any
one
of
these
thinges
.
Ten
partes
are
found
in
it
:
Let
vs
see
how
they
examine
our
Churches
by
them
.
First
they
say
,
the
Church
consisteth
of
a
faithfull
people
.
None
are
accounted
of
them
to
bee
of
the
Church
,
but
such
as
are
regenerate
,
&
haue
the
spirit
,
and
are
indued
with
knowledge
,
and
haue
receaued
the
gift
of
a
sauing
faith
.
But
it
is
certaine
,
that
many
are
in
the
visible
church
,
that
haue
not
these
things
.
For
first
the
kingdome
of
God
is
like
a
net
that
gathereth
together
good
&
bad
:
the
bad
are
not
regenerate
,
neither
haue
these
things
by
them
named
.
And
as
many
followed
Christ
,
when
he
walked
vpon
earth
&
were
his
disciples
,
which
followed
not
for
regeneration
,
but
for
that
he
fed
their
bodies
:
so
is
it
in
the
Church
now
.
And
what
shal
we
say
of
the
tares
the
Christ
commandeth
to
be
suffered
til
the
haruest
,
least
the
wheate
be
plucked
vp
with
them
?
They
are
not
only
hypocrites
which
are
like
the
good
,
for
the
tares
are
not
like
the
wheate
,
but
the
open
wicked
&
mightie
:
which
,
if
the
Church
would
goe
about
to
roote
out
from
among
them
,
they
would
indanger
the
whole
,
as
by
experience
hath
oft
bin
feene
.
When
Paul
saieth
:
All
men
haue
not
faith
:
he
speaketh
not
onely
of
them
that
are
without
,
but
euen
of
them
that
are
within
the
Church
.
And
to
the
Corinthians
hee
sayth
:
Some
haue
not
the
knowledge
of
God
,
I
speake
this
to
your
shame
.
Wherefore
,
euen
in
the
Church
of
Corinth
,
(
the
people
whereof
are
called
faithfull
and
Saintes
)
there
were
some
that
had
no
knowledge
of
God
.
And
why
may
not
that
befall
the
Churches
of
Christ
,
which
befell
the
Israelites
?
Vnto
vs
was
the
Gospell
preached
,
as
vnto
them
:
but
the
worde
that
they
heard
,
profited
not
them
,
because
it
was
not
mixed
with
faith
in
those
that
heard
it
.
As
wee
are
like
them
in
hearing
,
so
why
may
not
some
among
vs
be
like
them
in
not
beleeuing
?
And
yet
as
they
were
,
so
may
we
be
reckoned
of
the
outwarde
Church
.
They
see
that
the
Church
in
the
time
of
the
Prophets
,
had
many
,
which
were
neither
regenerate
,
nor
faithfull
,
such
as
had
neither
the
spirrte
nor
knowledge
.
But
they
would
make
vs
differ
from
them
,
in
a
straiter
couenant
of
separation
.
For
they
say
,
the
carnal
propagation
from
Abraham
,
and
outward
circumcision
,
was
inough
to
keepe
them
in
the
Church
:
but
nothing
keepeth
vs
in
it
that
is
outward
,
not
baptisme
,
nor
any
outwarde
thing
,
but
onely
grace
,
and
faith
,
and
the
spirite
:
If
any
man
haue
not
these
,
and
be
not
so
esteemed
,
hee
is
not
to
bee
accounted
so
much
as
of
the
visible
Church
.
And
this
they
grounde
of
the
practise
of
the
Iewes
,
which
as
they
saye
,
separated
none
from
their
Synagogues
for
sinne
.
But
this
is
false
.
Them
that
confessed
Christ
,
they
put
out
of
their
Synagogues
,
althogh
vniustly
:
&
for
diuers
kindes
of
sinnes
,
they
had
diuerse
sacrifices
,
which
must
bee
offered
by
them
,
before
there
coulde
bee
any
attonement
for
them
.
So
the
Iewes
separated
some
for
sinnes
,
and
yet
wicked
persons
were
stil
of
their
outward
Church
.
As
for
the
places
that
they
alleage
,
to
proue
that
all
in
the
Church
must
be
faithfull
,
and
haue
the
spirite
,
petaine
eyther
to
the
elect
onely
,
and
such
as
are
called
according
to
purpose
,
as
when
it
is
saide
,
to
so
many
as
receaued
him
,
he
gaue
power
to
bee
made
the
sonnes
of
God
:
And
againe
:
I
will
write
my
lawes
in
their
hearts
:
or
else
declare
what
euery
one
ought
to
be
,
and
not
what
euery
one
is
,
or
shal
be
:
as
when
Paul
sayeth
:
In
Christ
,
neither
circumcision
auaileth
any
thing
,
nor
vncircumcision
,
but
a
newe
creature
:
or
else
speake
of
outward
profession
&
shewe
of
faith
:
as
when
the
Corinthians
are
called
faithfull
,
and
such
as
S.
Iames
speaketh
of
in
his
second
chapter
:
or
last
of
all
,
because
some
haue
these
in
trueth
,
they
are
ascribed
to
the
rest
,
because
they
make
one
outward
body
with
them
,
&
are
denominated
of
the
best
,
as
when
Paul
saith
:
Such
were
some
of
you
,
but
ye
are
washed
,
but
ye
are
sanctified
.
As
Augustine
sayeth
,
that
a
heape
wherein
lyeth
more
chaffe
than
wheate
,
is
yet
called
a
heape
of
wheate
,
and
not
of
chaffe
,
because
it
is
a
heape
for
the
wheates
sake
:
So
although
there
be
wicked
&
vnfaithfull
men
in
the
Church
,
yet
the
Church
is
called
faithful
,
because
it
is
a
Church
for
the
faithful
&
godly
,
&
not
for
the
wicked
.
Wherefore
it
is
not
necessarie
,
that
the
visible
Church
should
consist
onelie
of
a
faithfull
and
a
regenerate
people
,
such
as
haue
the
knowledge
and
the
spirite
of
God
:
the
outward
profession
of
these
thinges
,
and
the
Sacraments
,
and
the
shadow
as
it
were
of
the
good
,
keepeth
them
in
the
visible
Church
,
although
such
men
are
in
it
only
for
their
further
damnation
,
except
they
repent
.
Thus
much
of
that
they
say
,
the
Church
must
be
a
companie
of
faithful
people
.
The
second
note
which
they
make
,
is
a
separation
from
the
heathen
of
the
land
.
These
heathens
they
tearme
by
many
other
names
,
calling
them
vngodly
,
prophane
,
and
atheists
:
and
the
other
common
sort
of
them
take
all
such
as
come
to
Church
with
vs
,
to
bee
no
better
:
the
other
(
that
will
seeme
to
speake
with
more
iudgement
,
)
make
such
to
be
prophane
,
which
are
without
the
Church
,
or
returne
to
their
former
filthines
,
or
haue
done
any
thing
that
may
shewe
them
to
bee
without
the
couenant
of
Gods
grace
and
free
promise
.
Euery
man
that
hath
not
knowledge
to
render
a
distinct
account
of
his
faith
,
in
all
necessary
branches
,
they
esteeme
prophane
:
thus
they
minse
it
:
but
their
writings
and
doings
shewe
,
that
all
are
prophane
with
them
,
that
are
not
of
their
owne
societie
.
Now
the
separation
from
prophane
persons
is
so
great
a
matter
with
them
,
that
if
but
one
such
man
remaine
&
be
kept
in
the
Church
,
either
he
maketh
it
as
they
thinke
,
no
Church
,
or
at
least
,
maketh
all
exercises
of
prayers
,
and
of
Sacraments
,
to
be
of
no
vertue
nor
value
,
but
offensiue
to
God
,
&
hurtful
to
the
Church
.
Therefore
they
account
our
churches
no
churches
,
our
sacraments
no
sacraments
,
our
praiers
no
praiers
,
(
if
there
were
no
other
fault
but
this
among
vs
)
because
we
retaine
the
prophane
&
vngodly
in
our
Churches
.
That
the
Church
ought
to
be
separated
from
all
such
,
or
els
that
it
can
be
no
Church
,
and
that
the
couenant
otherwise
is
broken
,
I
am
the
Lord
your
God
,
which
haue
separated
you
from
other
people
.
I
answere
:
the
Israelites
were
separated
from
other
nations
by
blood
,
and
by
outward
ceremonies
:
we
likewise
by
profession
and
Sacraments
.
And
as
for
the
ignorant
,
and
vnbeleeuers
,
and
vngodly
,
the
Churches
of
the
Israelites
and
Iewes
,
could
not
be
separated
from
them
,
neither
can
the
Church
of
Christ
bee
in
this
life
freed
from
such
.
Secondly
,
they
would
proue
this
separation
by
the
wordes
of
Paul
:
A
little
leauen
leaueneth
the
whole
lumpe
.
And
againe
:
If
any
that
is
called
a
brother
be
a
fornicator
,
or
couetous
,
or
an
idolater
,
or
a
rayler
,
or
a
drunckard
,
or
an
extortioner
,
with
such
a
one
eate
not
.
And
to
these
,
We
charge
you
,
that
you
withdrawe
your selues
from
euery
brother
that
walketh
inordinately
.
Of
these
places
they
conclude
,
that
there
is
an
infection
to
the
Church
by
the
wicked
retained
:
and
that
the
Church
can
not
bee
the
Church
,
except
this
lawe
of
separation
bee
practised
.
I
answere
,
first
,
that
the
leauening
and
infection
,
was
not
in
a
wicked
mans
being
in
the
Church
,
but
in
the
reioycing
at
his
wickednes
.
For
so
Paul
sayeth
:
your
reioysing
is
not
good
:
knowe
ye
not
that
a
little
leauen
leaueneth
the
whole
lumpe
?
Moreouer
,
a
wicked
man
may
infect
and
leauen
others
by
his
example
:
the
rest
he
doth
not
infect
.
And
last
of
all
wee
saye
,
our
Church
retaineth
none
such
,
as
that
incestuous
person
was
,
if
they
be
knowen
.
Where
Paul
sayeth
:
If
any
that
is
called
a
brother
,
be
a
fornicator
,
eate
not
with
such
:
and
againe
:
Withdrawe
your selues
from
euery
brother
that
walketh
inordinately
:
First
,
I
answere
,
he
must
be
accused
and
conuicted
to
be
such
,
and
admonished
:
and
if
he
amend
not
,
he
must
be
auoyded
.
Secondly
,
he
must
be
shunned
as
touching
familiaritie
,
with
lyking
,
and
fellowship
,
not
to
be
companied
with
,
as
those
with
whome
wee
eate
familiarlie
.
For
so
much
importeth
that
he
sayeth
:
Eate
not
with
such
,
and
withdrawe
your selues
from
such
.
To
shunne
their
companie
in
all
thinges
it
is
not
meant
:
For
in
buying
and
selling
,
in
submitting
our selues
to
their
gouernement
,
if
they
be
our
Magistrates
,
or
in
any
other
necessarie
duetie
,
they
should
not
be
auoyded
.
Last
of
all
,
their
presence
defileth
not
the
Sacraments
,
nor
maketh
prayers
vnprofitable
t
s
vs
,
but
to
themselues
.
He
that
eateth
and
drincketh
vnworthely
,
eateth
and
drincketh
his
owne
damnation
.
But
they
saye
,
wee
are
vnworthie
,
by
admitting
vnworthie
ones
.
I
answere
,
it
is
not
in
euery
one
to
admit
or
to
refuse
,
and
therefore
euery
one
cannot
be
guiltie
.
And
Iudas
defiled
not
the
Pascal
lambe
nor
the
Lords
Supper
,
nor
yet
the
rest
that
were
present
,
but
himselfe
he
defiled
.
Againe
they
say
,
if
we
may
not
eate
commune
breade
with
them
,
much
lesse
may
we
eate
the
Lordes
bread
with
them
in
the
Sacrament
.
I
answere
,
for
our
common
meat
we
are
oft
at
choise
in
what
company
to
take
it
:
but
the
Sacrament
wee
must
receiue
with
the
Church
,
the
wicked
hath
a
commaundement
to
absteine
from
it
:
and
the
worthy
hath
a
commaundement
to
come
vnto
it
:
his
presuming
to
come
that
ought
not
,
must
not
exclude
me
that
ought
to
come
.
This
I
speake
of
persons
suspected
to
be
reiected
,
&
in
deede
wicked
in
themselues
,
but
yet
not
conuicted
openly
before
the
Church
.
Of
them
that
are
conuicted
,
I
may
say
as
Theodoret
doth
vpon
this
place
.
Si
non
oportet
eos
communis
esse
cibi
participes
,
nec
mysticiquidem
certè
&
diuini
.
If
they
must
not
be
partakers
of
the
common
bread
,
then
certainely
neither
of
the
mysticall
and
diuine
bread
.
and
as
Ambrose
saith
,
Cum
fratre
in
quo
vitia
haec
reperiuntur
,
non
solum
Sacramenta
non
edenda
sed
nec
communem
escam
docet
,
vt
erubescat
cum
vitatur
&
corrigat
.
He
teacheth
that
we
must
not
onely
not
eate
the
Sacraments
,
but
not
so
much
as
common
meate
with
a
brother
in
whom
these
sinnes
shall
be
found
.
Photius
readeth
these
words
otherwise
.
If
any
brother
be
named
a
fornicator
,
Talem
fornicatorem
,
auarum
,
maledicum
,
ebriosum
,
hoc
est
,
illum
qui
in
propatulo
talis
est
ita
vt
sic
ab
omnibus
&
dignoscatur
&
nominetur
,
and
as
he
sayde
before
,
ita
vt
communem
illam
appellationem
in
seipsum
amplexus
,
ex
hac
potius
quàm
ex
peculiari
&
proprio
nomine
,
&
cognoscatur
&
vocetur
,
hunc
inquam
,
&
fugi
imperat
&
vitari
,
&
cum
eo
nec
cibum
sumere
,
nec
miscere
sermones
,
nec
simul
vitam
ducere
,
non
autem
illum
quem
quidam
carpunt
esse
maledicum
.
Such
a
fornicator
or
rayler
as
is
such
a
one
openly
,
so
that
he
is
after
that
sort
of
all
men
knowen
and
named
,
so
that
he
hath
receiued
this
common
name
to
himselfe
,
and
is
rather
knowen
and
called
by
it
then
by
his
proper
name
,
he
commaundeth
such
a
one
to
be
auoyded
and
shunned
,
and
that
we
shoulde
neyther
take
meate
,
nor
vse
familiar
talke
,
nor
leade
our
life
with
him
,
but
hee
commaundeth
not
that
man
so
to
bee
shunned
whome
some
carpe
,
as
though
hee
were
a
backebiter
.
Thus
they
vnderstand
it
of
a
man
notoriously
knowen
and
conuicted
,
and
then
of
priuate
and
familiar
companie
,
and
last
of
all
,
of
societie
in
the
Sacraments
.
Them
that
are
notorious
,
the
gouernement
and
lawes
of
our
Church
commaunde
to
be
excluded
,
and
it
is
put
in
practise
:
Wherefore
our
Church
is
not
to
be
condemned
for
this
.
That
which
they
obiect
in
the
second
to
the
Corinthians
:
Be
not
vnequally
yoked
with
the
infidels
:
For
what
fellowship
hath
righteousnesse
with
vnrighteousnesse
?
is
spoken
first
of
such
,
as
acknowledge
not
Christ
to
be
the
redeemer
,
but
were
heathenish
idolaters
:
we
haue
none
such
among
vs
.
Secondly
,
if
it
be
vnderstood
also
of
the
wicked
liuers
,
it
forbiddeth
familiar
conuersation
with
them
:
for
with
such
as
we
liue
familiarlie
,
wee
may
be
sayde
to
bee
yoked
.
Thirdly
,
he
will
not
haue
vs
bee
partakers
with
them
,
in
that
they
are
vnrighteous
,
and
idolaters
,
neither
by
practise
nor
consent
:
but
otherwise
,
to
be
in
their
companie
vpon
necessarie
occasions
,
he
doth
not
condemne
.
As
for
that
which
Paul
practised
in
the
Acts
:
When
certaine
were
hardened
and
disobeyed
,
speaking
euil
of
the
way
of
God
,
he
departed
from
them
,
and
separated
the
disciples
:
perswadeth
a
separation
from
the
open
,
and
professed
enemies
of
Christ
.
To
such
dogs
,
the
holy
thinges
of
God
are
not
to
bee
giuen
.
And
of
such
speaketh
Saint
Iohn
:
If
there
come
anie
vnto
you
,
and
bring
not
this
doctrine
,
bid
him
not
God
speede
:
for
hee
that
biddeth
him
God
speede
,
is
partaker
of
his
euil
deedes
.
If
he
be
a
blasphemer
of
the
name
of
Christ
,
an
open
despiser
of
his
Gospel
,
one
that
refuseth
him
,
and
acknowledgeth
him
not
as
Redeemer
and
God
,
hee
is
to
be
accounted
an
infidel
,
and
by
all
meanes
to
be
reiected
.
None
such
are
admitted
of
vs
,
or
mingled
with
vs
,
being
once
knowen
.
Moreouer
,
Yee
are
they
that
haue
forsaken
the
Lorde
,
and
forgotten
my
holy
mountaine
,
and
haue
prepared
a
table
for
the
multitude
,
and
furnish
the
drincke
offering
for
the
number
.
Esay
speaketh
not
of
receauing
a
number
into
societie
,
to
offer
to
the
Lorde
:
but
rather
of
sacrificing
to
a
multitude
of
Idols
,
in
steade
of
the
true
God
.
For
hee
opposeth
the
onely
true
God
to
a
multitude
whome
they
serued
:
yea
,
some
thinke
that
the
names
that
are
translated
a
number
,
and
multitude
,
doe
signifie
Mars
,
and
Mercurie
.
Wherefore
,
this
pertaineth
not
to
the
admitting
of
manie
to
the
Communion
.
It
was
a
commendation
for
the
people
and
seruice
of
God
,
when
they
did
all
eate
the
passeouer
,
and
offer
sacrifices
together
,
as
at
their
comming
out
of
Egypt
,
and
in
the
wildernes
:
and
vnder
Iosias
and
otherwise
.
It
is
much
more
to
be
misliked
with
vs
,
that
some
refraine
from
the
communion
,
then
that
so
many
come
vnto
it
.
They
obiect
many
other
things
against
the
retayning
of
wicked
men
in
the
societie
of
the
Church
:
but
these
are
the
chiefe
.
To
answere
all
,
woulde
require
a
seuerall
treatise
.
Their
thirde
note
of
a
visible
Church
is
,
that
it
must
be
gathered
in
the
name
of
Christ
.
In
that
day
the
roote
of
Ishai
shall
stand
vp
for
a
signe
vnto
the
people
,
the
nations
shall
seeke
vnto
it
.
Whole
nations
and
many
nations
shoulde
come
to
Christ
in
steede
of
one
nation
.
Could
this
be
but
many
wicked
and
vngodly
should
be
mixed
?
and
howe
should
the
nations
seeke
to
him
?
some
in
shewe
,
some
in
trueth
:
some
by
outward
profession
,
and
some
by
inward
feeling
.
If
I
were
lift
vp
from
the
earth
,
I
woulde
drawe
all
men
vnto
me
,
hee
meaneth
that
such
as
come
in
trueth
,
shall
come
by
his
power
:
but
hee
meaneth
not
,
that
there
should
none
come
in
outward
fashion
onely
,
&
in
word
,
and
yet
in
heart
be
farre
from
him
,
&
in
their
deedes
denie
him
.
And
as
he
sayeth
againe
,
where
two
or
three
are
gathered
together
in
my
name
,
there
am
I
in
the
middest
of
them
:
so
are
our
assemblies
in
the
name
of
Christ
,
if
to
come
vpon
his
commaundement
,
to
call
vpon
him
,
to
heare
his
worde
,
and
to
receaue
his
Sacramentes
,
bee
to
be
gathered
in
his
name
:
and
the
wicked
comming
with
vs
,
hindereth
not
this
our
purpose
,
nor
disappointeth
our
worke
.
That
which
Peter
saieth
:
To
whome
yee
come
as
vnto
a
liuing
stone
,
disalowed
of
men
,
but
chosen
of
God
,
and
precious
,
and
yee
as
liuely
stones
,
bee
made
a
spiritual
house
,
an
holie
Priesthoode
,
to
offer
vp
spirituall
Sacrifices
acceptable
to
God
by
Iesus
Christ
.
This
I
say
,
is
spoken
of
them
which
are
called
of
God
according
to
his
eternall
purpose
.
But
none
are
thus
ioyned
to
Christ
,
but
onely
such
:
yet
for
their
sakes
,
the
rest
are
so
accounted
,
and
take
the
name
of
that
which
is
the
chiefe
:
and
so
farre
are
they
from
making
vs
to
bee
separated
from
God
,
when
we
consent
not
to
their
sinnes
,
that
they
are
tolerated
and
receaued
into
some
outwarde
honor
of
the
Church
for
vs
.
These
places
sufficiently
proue
,
that
the
Church
of
Christ
must
be
ioyned
vnto
Christ
the
head
.
But
what
exception
can
bee
taken
against
our
Churche
?
howe
can
it
be
sayde
,
that
wee
are
not
gathered
together
in
the
name
of
Christ
?
They
saye
,
our
Churches
are
gathered
together
,
not
in
the
name
of
Christ
,
but
in
the
name
of
Antichrist
.
This
is
a
most
vile
slaunder
against
the
Church
.
All
that
is
proper
to
Antichrist
we
withstand
,
and
therefore
Antichrist
seeing
himselfe
cast
off
,
and
vs
not
gathered
in
his
name
,
striueth
by
force
and
policie
,
to
gather
vs
to
himselfe
again
.
The
name
of
Antichrist
included
especiallie
his
supremacie
,
his
humane
traditions
against
the
written
worde
of
God
,
his
idolatrie
,
his
adoration
of
Saintes
,
his
pilgrimages
and
reliques
,
his
prayers
for
the
dead
and
purgatorie
,
his
iustification
by
workes
,
his
satisfactions
for
sinnes
,
his
doctrine
of
free-will
,
his
vowes
of
pouertie
,
of
single
life
,
his
workes
of
supererogation
,
his
pardons
and
the
like
.
To
come
together
in
these
opinions
,
and
in
the
practise
of
those
thinges
,
is
to
bee
gathered
in
the
name
of
Antichrist
.
But
thus
wee
doe
not
.
Contrariewise
,
wee
come
to
worship
God
in
the
name
of
Christ
alone
,
to
bee
iustified
by
him
,
to
heare
his
trueth
:
therefore
wee
are
gathered
in
the
name
of
Christ
.
The
fourth
note
of
a
visible
Church
they
make
this
,
that
it
must
worship
Iesus
Christ
truelie
.
It
is
out
of
question
,
that
the
true
Church
of
God
worshippeth
Christ
aright
.
But
what
can
they
alledge
against
vs
and
the
worship
that
we
performe
to
Christ
?
First
the
commandement
,
Thou
shalt
make
no
grauen
image
.
They
account
vs
idolaters
.
Then
that
to
the
Corinths
,
If
anie
man
say
vnto
thee
,
that
is
sacrificed
vnto
idoles
,
eate
it
not
because
of
him
that
shewed
it
.
Our
seruice
they
say
was
once
offered
to
idoles
,
and
therefore
now
must
not
be
vsed
.
To
these
they
ioine
that
of
Esay
,
They
that
sanctifie
themselues
&
purifie
themselues
in
the
gardens
behind
a
tree
in
the
middest
eating
swines
flesh
,
and
such
abomination
,
euen
the
mouse
shal
be
consumed
together
saith
the
Lord
.
In
their
account
our
prayers
&
the
forme
of
our
publike
seruice
is
swines
flesh
,
or
as
a
mouse
,
which
things
were
vncleane
,
and
might
not
be
offered
to
God
by
the
law
.
And
to
this
end
they
heape
vp
many
places
of
like
nature
,
as
that
of
Deuteronomy
,
Thou
shalt
offer
to
the
Lorde
thy
God
no
bullocke
nor
sheepe
wherein
is
blemish
,
or
any
euill
fauoured
thing
,
for
that
is
an
abomination
to
the
Lorde
thy
God
.
Such
a
sacrifice
they
iudge
the
seruice
that
we
offer
to
God
by
the
booke
of
common
prayer
to
be
.
Therefore
they
giue
names
of
reproche
and
disdaine
vnto
the
booke
,
calling
it
the
Statute
booke
,
and
stinted
seruice
,
and
staruers
booke
,
and
such
like
.
Against
this
booke
they
fight
as
against
a
most
pregnant
idole
.
We
worshippe
not
God
aright
,
because
we
worship
him
by
this
booke
.
The
worshippe
of
God
is
large
:
faith
,
hearing
of
his
worde
,
reading
of
the
Scriptures
,
and
euerie
good
worke
pertaineth
to
his
worshippe
.
All
the
seruice
and
duetie
we
doe
to
God
,
are
not
done
by
the
reading
and
vsing
of
that
booke
.
Nay
all
our
prayers
in
the
Church
are
not
out
of
it
.
The
preachers
vse
the
libertie
of
their
mind
,
and
motion
of
Gods
spirite
.
So
that
all
our
worship
,
and
all
our
prayers
are
not
done
by
that
booke
.
But
they
say
,
that
booke
and
the
worship
done
by
it
is
idolatrous
.
First
they
condemne
it
in
generall
,
and
then
in
particular
.
In
generall
they
mislike
for
fiue
things
.
First
,
because
the
prayers
are
read
.
The
reading
of
prayers
,
they
say
,
can
not
bee
with
sighes
and
grones
,
nor
come
of
faith
,
nor
proceede
from
the
motion
of
the
spirite
,
nor
haue
any
feeling
ioyned
with
it
,
and
hath
no
warrant
by
commaundement
or
practise
from
Christ
and
his
Apostles
.
Prayers
read
(
they
say
)
are
onely
for
meditation
,
and
not
for
inuocation
.
This
is
their
accusation
against
the
prayers
that
are
read
out
of
a
booke
.
When
our
Sauiour
sayeth
:
The
true
worshippers
must
worshippe
the
father
in
spirite
and
trueth
:
and
Paul
,
the
spirite
helpeth
our
infirmtties
,
then
they
suppose
that
prayers
read
are
excluded
,
as
though
they
proceeded
not
of
the
spirite
.
Prayers
are
not
so
much
vsed
of
the
people
,
nor
of
any
of
vs
as
they
ought
to
be
.
It
is
the
chiefe
meanes
to
obtaine
Gods
fauour
,
to
keepe
our selues
in
his
feare
,
and
to
worke
all
goodnes
in
vs
.
If
prayers
by
the
booke
were
no
praiers
,
we
should
be
much
more
barren
in
this
exercise
then
we
are
.
This
were
a
good
meanes
for
the
deuill
to
bannish
prayer
from
a
great
number
altogether
.
I
would
know
in
respect
of
the
hearer
,
what
great
difference
it
is
,
if
the
prayer
be
read
to
him
or
pronounced
out
of
thy
heart
?
Neyther
way
doth
it
come
out
of
his
heart
as
the
fountaine
.
It
commeth
thus
to
passe
also
with
many
that
vtter
conceiued
prayers
,
that
for
the
most
part
they
vse
the
same
fourme
of
words
,
&
the
same
matter
in
most
points
of
their
praiers
.
Againe
what
would
this
liberty
of
euery
mans
praying
publike
at
his
owne
motion
,
hauing
that
office
,
bring
vpon
the
Churches
?
Infinite
&
intollerable
babling
in
some
,
&
damnable
&
most
heretical
petitions
in
a
great
number
.
But
they
say
praiers
read
are
not
of
the
spirite
,
nor
with
sighes
,
nor
feeling
.
The
very
reading
is
not
praying
but
the
motion
and
desire
to
God
in
reading
is
praying
.
This
motion
is
not
hindered
,
but
furthered
by
reading
:
because
it
bringeth
to
the
vnderstanding
that
which
the
heart
longeth
after
.
As
one
candle
receiueth
light
of
another
,
so
euen
in
prayer
the
heart
receiueth
light
and
heate
by
meanes
of
the
words
read
and
heard
.
Christ
set
down
a
fourme
of
words
and
sayd
,
when
you
pray
,
pray
thus
.
Nowe
he
that
vseth
the
wordes
,
and
matter
,
and
affection
,
prayeth
thus
,
rather
then
he
that
vseth
the
matter
and
affection
onely
.
And
the
words
of
some
petitions
we
vse
of
necessitie
,
as
forgiue
vs
our
sinnes
or
trespasses
,
and
therefore
may
well
vse
all
.
Christ
himselfe
in
the
garden
prayed
thrise
,
saying
the
same
words
.
Dauid
made
diuers
Psalmes
to
be
sung
in
Gods
seruice
,
and
intitleth
them
to
the
parties
that
should
be
leaders
in
them
.
The
hundred
thirtie
and
sixt
psalme
was
commonly
sung
in
time
of
thanksgiuing
,
for
great
and
extraordinarie
victories
:
first
Dauid
himselfe
vsed
it
,
then
Iehosaphat
,
and
after
that
Iudas
Maccabeus
.
Ioel
in
the
publike
fast
telleth
what
the
priestes
should
say
,
and
biddeth
them
pronounce
these
words
:
Spare
thy
people
,
O
Lorde
,
and
giue
not
thine
heritage
into
reproche
,
that
the
heathen
shoulde
rule
ouer
them
:
wherefore
should
they
say
among
the
people
,
where
is
their
God
?
Take
away
all
iniquitie
,
and
receiue
vs
graciously
,
so
will
we
render
the
calues
of
our
lippes
,
Asshur
shall
not
saue
vs
,
neyther
will
wee
ride
vpon
horses
,
neyther
will
wee
say
any
more
to
the
worke
of
our
hands
,
yee
are
our
Gods
:
for
in
thee
the
fatherlesse
findeth
mercie
.
God
prescribed
a
fourme
of
blessing
to
Aaron
and
his
sonne
,
The
Lorde
blesse
thee
and
keepe
thee
,
and
so
foorth
.
Moses
vsed
a
fourme
of
wordes
as
a
prayer
at
the
going
forwarde
and
resting
of
the
Arke
:
The
second
thing
for
which
they
mislike
the
booke
is
,
because
it
is
prescribed
and
imposed
,
and
vsed
continually
.
This
cutteth
off
the
libertie
of
the
Church
(
they
say
)
and
bringeth
it
into
bondage
:
this
is
tedious
to
men
,
and
Penrie
is
not
ashamed
to
say
,
it
is
lothsome
to
God
to
be
serued
so
oft
as
it
were
with
one
dish
.
The
libertie
that
these
men
chalenge
is
such
,
as
that
they
will
be
bound
to
nothing
,
especially
in
religion
.
&
in
things
indifferent
,
neither
by
prince
nor
by
any
law
of
man
be
it
neuer
so
good
&
godly
,
the
thing
is
misliked
,
because
it
is
prescribed
and
imposed
vpon
vs
.
Doth
the
very
imposing
and
bond
by
law
make
it
vnholy
?
Then
acknowledge
not
the
Trinitie
,
nor
receiue
the
canonicall
Scripture
,
nor
seeke
to
knowe
Gods
commandements
nor
Christian
faith
:
For
these
things
by
law
are
imposed
vpon
vs
.
But
this
diminisheth
not
our
liberty
,
nor
taketh
away
our
willing
seruing
of
God
,
in
these
things
imposed
,
but
rather
maketh
vs
more
willing
.
And
as
for
tediousnesse
to
the
Lord
,
because
these
prayers
are
old
and
vsuall
,
it
is
not
to
be
feared
.
For
in
his
seruice
he
requireth
not
newe
words
,
but
a
newe
heart
.
The
worshippe
and
prayer
is
newe
to
God
,
so
oft
as
our
heart
is
renewed
with
zeale
and
true
repentance
,
and
good
affection
to
it
.
For
the
prayer
to
God
is
not
the
outward
word
,
but
the
inward
desire
and
affection
.
The
third
thing
in
generall
for
which
they
condemne
the
booke
is
,
for
that
it
is
mans
inuention
.
Whatsoeuer
man
deuiseth
,
that
they
count
vncleane
and
not
to
be
vsed
in
prayer
.
When
mens
traditions
and
inuentions
are
reprooued
in
Gods
seruice
by
scripture
,
hitherto
by
all
godly
writers
,
those
things
haue
bene
vnderstood
which
are
contrary
to
Gods
word
.
Things
agreeable
are
not
so
accounted
mens
inuentions
,
that
they
should
be
condemned
.
For
if
simply
to
come
from
the
wit
and
braine
of
man
be
naught
,
them
were
preaching
to
be
banished
,
and
then
euen
conceiued
prayers
must
be
excluded
,
and
so
much
more
,
because
they
be
new
inuentions
euery
day
:
and
this
,
if
it
be
any
,
it
is
but
one
.
It
is
not
a
deuise
of
man
,
therefore
to
be
reiected
,
which
is
agreeable
to
the
word
of
God
,
as
those
things
in
this
booke
are
,
whereby
we
worship
God
.
The
fourth
generall
cause
of
reiecting
the
booke
is
,
for
that
it
is
in
many
points
taken
out
of
the
Popes
portesse
.
Therefore
Barrowe
calleth
it
a
great
colloppe
,
or
a
pigge
of
that
mezeled
hogge
.
In
this
behalfe
another
of
them
sayeth
,
wee
beare
the
image
of
the
beast
,
for
that
we
vse
some
part
of
his
forme
of
liturgie
.
It
is
certaine
that
a
great
part
of
the
publike
prayer
in
that
booke
which
the
Romanes
vse
,
was
practised
in
the
Church
before
the
beast
came
in
that
chaire
.
And
often
times
Gods
people
haue
eyther
taken
or
resumed
those
things
to
Gods
worshippe
,
which
haue
bene
abused
by
idolaters
.
The
spoiles
of
Egypt
&
of
Iericho
,
the
vessels
of
the
temple
abused
by
the
Babylonians
were
againe
applied
to
Gods
seruice
.
If
we
vsed
any
thing
wherein
the
Pope
sheweth
himselfe
to
bee
the
beast
,
as
his
worshipping
of
dead
Saints
,
and
images
,
and
the
Masse
,
and
such
like
,
then
we
might
be
sayde
to
beare
his
image
or
his
marke
:
But
in
the
prayers
that
wee
haue
,
there
is
no
part
,
no
limme
,
no
clawe
of
that
beast
.
The
people
of
God
must
not
fashion
themselues
like
the
Cananites
,
nor
the
heathen
about
them
,
in
any
thing
wherein
they
are
idolatrous
and
impious
:
but
in
that
they
haue
as
men
,
Gods
people
may
be
like
them
.
As
they
are
Papists
,
we
will
not
be
like
the
Romanes
:
but
as
they
are
Christians
,
we
may
be
like
them
.
In
taking
good
things
from
them
wee
take
not
any
thing
that
was
theirs
,
but
we
take
to
our selues
that
which
was
our
owne
.
We
must
not
vse
the
Bible
,
nor
the
name
of
God
or
Christ
,
nor
Baptisme
,
if
we
will
haue
nothing
that
they
had
.
The
fift
and
last
thing
for
which
in
generall
they
cast
away
the
booke
is
,
for
that
it
mainteineth
a
reading
ministery
.
A
booke
of
common
prayer
is
no
cause
of
a
reading
Minister
.
The
chiefest
cause
is
,
that
preachers
will
not
be
had
,
nor
can
be
made
in
this
slender
maintenance
of
sundry
Churches
:
the
next
cause
is
,
the
couetousnes
and
wicked
dealing
of
many
godlesse
patrones
:
and
a
third
cause
is
this
,
contention
and
strife
that
is
raised
in
the
Church
.
This
hath
cast
out
manie
that
were
in
,
and
hath
driuen
backe
manie
that
were
comming
on
:
this
hath
caused
diuerse
to
forsake
the
studie
of
Diuinitie
and
learning
altogether
.
But
the
booke
of
Common
prayer
is
no
cause
of
it
:
for
the
preachers
with
vs
vse
it
,
and
where
all
are
preachers
,
there
is
a
set
forme
obserued
,
and
is
necessarie
to
bee
had
of
all
well
ordered
Churches
.
These
are
the
thinges
,
for
which
they
condemne
the
booke
in
generall
.
Now
in
particular
,
they
trifle
about
many
things
:
As
first
about
the
holy
dayes
,
whereof
some
they
call
double
Idoles
,
and
double
feastes
,
Hallowmas
,
Christmas
,
Candlemas
,
Easter
,
Whitsonday
,
Trinitie
sonday
:
Then
there
are
the
Ladies
dayes
,
Saints
dayes
with
the
Eues
fast
,
and
feastes
,
and
deuised
worship
vnto
them
.
Last
of
all
,
they
reckon
the
celebrating
of
dayes
to
Angels
,
as
Michael
,
and
the
naming
of
manie
Archangels
.
This
cauil
will
easily
be
answered
.
For
first
wee
make
not
the
Calender
anie
parte
of
Gods
worship
:
Wherefore
it
is
vaine
to
accuse
vs
of
a
false
worship
by
that
,
when
wee
put
no
parte
of
his
worshippe
in
it
.
That
distinguisheth
the
times
,
and
directeth
vs
to
the
Psalmes
and
Scriptures
:
but
is
no
parte
of
Gods
seruice
,
no
more
then
a
marke
by
the
waye
to
direct
them
which
goe
by
,
is
a
parte
of
the
way
.
The
names
maye
bee
somewhat
offensiue
where
Masse
is
added
:
but
in
the
olde
tongue
from
whence
our
language
came
(
long
before
the
corruptions
of
the
Masse
were
crept
in
)
the
worde
signified
nothing
but
Tide
,
or
some
solemn
time
:
and
the
common
people
haue
vsed
to
speake
so
,
and
the
name
Missa
,
from
whence
that
is
supposed
to
come
,
is
read
in
ancient
fathers
,
in
a
good
and
a
godly
meaning
:
yea
,
and
in
most
Calenders
those
names
are
reformed
.
The
Saintes
wee
worship
not
,
nor
Angels
,
neither
with
prayers
,
fastes
,
nor
any
such
thing
:
But
God
wee
worship
,
and
take
occasion
at
such
times
,
when
wee
call
to
minde
them
by
whome
the
worship
of
God
hath
bin
spred
throughout
the
world
.
The
people
of
God
haue
vsed
and
appointed
moe
dayes
to
publike
prayer
,
and
Gods
seruice
then
the
Sabbath
,
The
next
thing
that
commeth
vnder
their
censure
,
are
the
fastes
,
Lent
,
imber
dayes
,
Ashwednesday
,
Maundie
,
Holy
thursday
,
Goodfridaye
,
and
the
rest
.
Two
thinges
are
regarded
of
the
Churche
,
in
distinguishing
these
times
from
others
.
First
a
time
to
bee
obserued
of
all
,
for
the
vse
of
fishe
,
and
refraining
from
flesh
,
that
nauigation
might
bee
maintained
,
and
that
seeing
wee
may
haue
prouision
of
all
kinde
of
foode
,
wee
doe
not
continuallie
vse
onelie
one
,
to
which
wee
are
most
giuen
,
to
the
decaie
thereof
,
and
hinderance
of
the
other
.
Secondly
,
that
there
maie
bee
vsed
also
a
moderate
abstinence
,
not
to
the
honour
of
Saintes
,
nor
as
though
there
were
anie
worshippe
of
God
in
it
of
it selfe
,
but
that
our
bodies
maye
bee
kept
vnder
,
and
the
minde
might
bee
made
the
fitter
to
serue
the
Lorde
.
If
all
those
dayes
and
others
,
were
vsed
in
a
whole
or
halfe
abstinence
,
it
were
better
for
mens
bodies
and
soules
,
and
for
the
commonwealth
,
then
it
is
.
The
superstition
and
merite
in
such
thinges
is
condemned
:
but
either
a
ciuile
or
holie
vse
,
to
the
better
ordering
of
our
bodies
and
affections
,
of
none
that
are
wise
can
be
mislyked
.
A
third
matter
of
reprehension
is
(
as
they
call
it
)
a
blasphemous
abuse
of
scriptures
,
shredding
,
and
rending
them
from
their
natural
sense
and
true
vse
,
to
bend
and
apply
them
to
the
Idole
feastes
.
This
accusation
is
both
foolish
and
impudent
.
If
they
thinke
(
as
it
seemes
they
doe
)
that
it
is
not
lawfull
to
print
or
reade
by
it selfe
,
some
portion
of
the
scripture
,
seuered
from
the
rest
of
the
whole
body
,
it
is
foolish
:
for
what
offence
can
there
be
,
in
making
choise
of
some
parte
for
instruction
,
seeing
the
bodie
is
left
whole
notwithstanding
?
And
to
say
they
are
turned
from
their
true
sense
,
it
is
impudent
:
for
in
the
same
words
&
meaning
are
they
set
downe
in
the
Communion
booke
,
as
they
are
in
the
bodie
of
the
scripture
:
neither
doe
we
apply
them
to
the
feastes
,
but
to
our selues
,
to
be
instructed
by
them
.
The
fourth
crime
they
set
downe
in
these
wordes
:
Abominable
Collectes
ouer
,
for
,
and
to
the
dead
.
What
can
bee
spoken
more
spitefull
and
shamelesse
?
We
praye
neither
for
the
dead
,
nor
to
the
dead
:
wee
praye
for
our selues
,
at
the
buriall
of
the
dead
.
In
the
fist
place
,
about
Baptisme
and
that
which
pertaineth
to
it
,
they
finde
many
faults
.
They
saye
it
is
corrupted
with
the
signe
of
the
crosse
,
with
godfathers
,
and
godmothers
,
with
the
Fonte
,
with
vnlawfull
and
vnpossible
vowes
of
gossips
:
to
these
they
ioyne
purification
or
churching
of
women
,
with
their
offerings
,
hastie
baptisme
by
Midwiues
,
bishopping
and
second
baptisme
:
by
these
thinges
,
they
iudge
that
baptisme
is
corrupted
.
But
why
should
the
signe
of
the
crosse
corrupt
it
?
Is
it
so
odious
to
expresse
the
figure
of
that
whereon
Christ
dyed
,
without
opinion
of
adding
grace
,
without
giuing
any
worship
to
it
,
but
onely
for
remembrance
?
there
is
none
impietie
it
it
.
And
what
impossible
vowe
doe
the
godfathers
and
godmothers
make
?
They
say
not
(
as
they
alleage
.
)
that
the
childe
shall
beleeue
,
but
that
it
doth
,
in
way
of
Sacrament
and
outwarde
profession
,
in
as
much
as
it
is
offered
to
baptisme
,
which
is
Sacramentum
fidei
,
and
is
borne
of
parents
that
are
professors
of
Christian
faith
.
And
as
for
the
procuring
of
these
thinges
in
action
in
the
childe
,
there
is
none
that
vnderstandeth
I
thinke
anie
furder
,
then
as
it
maye
lye
in
them
conueniently
,
and
as
neede
shall
require
.
But
what
can
there
be
in
the
Font
to
corrupt
baptisme
,
more
than
in
the
Church
wals
to
corrupt
prayers
,
and
scriptures
,
and
and
preaching
,
and
all
?
Women
are
not
purified
,
as
though
they
were
otherwise
vncleane
:
but
they
giue
thankes
for
their
deliuerance
,
and
for
the
increase
of
mankinde
and
the
Church
:
In
giuing
thankes
for
Gods
benefites
,
there
is
not
anie
fault
.
Confirmation
is
retained
as
a
meanes
to
procure
the
instructing
of
the
children
,
or
as
a
tryall
of
it
,
not
as
a
newe
baptisme
,
nor
as
anie
Sacrament
,
nor
as
that
which
shoulde
conferre
grace
,
otherwise
then
by
prayer
to
God
for
it
.
Baptisme
by
women
is
not
warranted
by
the
booke
,
nor
allowed
to
bee
put
in
practise
.
About
the
Lordes
supper
they
haue
manie
cauils
,
as
that
it
is
soulde
for
two
pence
a
head
:
that
the
institution
is
broken
and
changed
in
the
deliuerie
:
that
there
is
a
stage-like
dialogue
betweene
priest
,
clarke
,
and
people
:
that
there
are
newe
Apocryphall
lawes
and
iniunctions
added
,
the
Priest
to
stand
at
the
Northside
of
the
table
,
the
people
to
kneele
,
verse
,
and
Collect
:
that
there
is
popish
and
idolatrous
houseling
of
the
sicke
:
that
there
is
popish
visiting
and
pardoning
of
the
sicke
,
with
this
Sacrament
:
These
are
hainous
thinges
.
The
Sacrament
(
they
say
)
is
sould
for
two
pence
:
who
selleth
it
,
who
buieth
it
so
?
He
is
to
giue
that
,
whether
he
receaue
or
no
:
It
is
no
price
of
the
Sacrament
,
but
a
poore
alowance
to
the
Minister
:
The
institution
is
not
broken
in
the
deliuerie
.
The
wordes
of
institution
are
then
vsed
,
when
the
bread
and
wine
are
set
apart
for
the
vse
of
the
Sacrament
,
and
so
much
set
apart
for
it
,
as
is
vsed
in
it
.
The
wordes
in
the
deliuerie
,
are
to
applie
them
to
the
persons
,
to
stirre
vp
their
faith
:
the
institution
was
past
before
.
For
the
speeches
vttered
by
the
Minister
,
and
clearke
,
and
people
,
there
is
no
fault
in
the
matter
,
but
they
condemne
the
forme
.
They
thinke
the
Minister
must
vtter
all
that
is
spoken
:
the
people
must
onely
say
,
Amen
.
That
they
are
commanded
to
saye
,
and
they
are
not
forbidden
to
saye
more
.
How
can
that
sound
of
the
multitude
bee
made
in
the
praysing
of
God
,
compared
to
the
sound
of
many
waters
,
and
of
mightie
thunders
,
if
the
people
saye
nothing
in
Gods
seruice
?
Their
owne
speach
maketh
them
more
attentiue
,
and
stirreth
vp
their
mindes
the
rather
.
The
finding
fault
with
standing
,
kneeling
,
and
such
necessarie
and
seemelie
gestures
,
proceedeth
of
infinite
curiositie
,
and
most
froward
peeuishnes
.
We
can
not
be
together
but
we
must
haue
some
place
,
some
gesture
,
and
these
are
the
fittest
.
Last
of
all
,
as
prayers
and
the
worde
of
comfort
,
so
likewise
the
Sacrament
may
be
giuen
to
the
sicke
.
There
is
no
pardon
otherwise
giuen
to
him
by
it
,
then
to
other
men
,
at
other
times
.
If
hee
beleeue
and
repent
,
he
hath
forgiuenes
by
faith
in
Christ
,
and
it
is
sealed
and
confirmed
to
him
by
the
Sacrament
.
Thus
much
of
the
particular
faultes
which
they
are
most
offended
with
.
Moreouer
besides
these
,
they
carpe
at
comminations
,
which
are
nothing
but
sentences
of
scripture
:
and
how
bitter
soeuer
the
curses
are
,
yet
they
are
the
curses
of
God
,
against
such
as
offend
.
They
finde
fault
with
a
seuenfold
repetition
of
the
Lordes
prayer
at
one
meeting
:
some
of
them
are
oft
omitted
:
with
tossing
of
Psalmes
and
sentences
to
and
fro
like
tennis
balles
:
which
is
a
prophane
speach
:
and
the
thing
is
not
commanded
:
and
it
may
well
be
practised
,
so
they
reade
,
and
speake
in
such
sorte
,
that
all
men
may
heare
and
vnderstand
.
These
are
the
chiefe
thinges
,
with
which
they
finde
fault
in
the
booke
.
The
most
of
them
are
circumstances
,
and
as
it
were
the
shels
:
the
kirnel
is
the
confession
of
our
sinnes
,
the
asking
of
thinges
necessarie
to
soule
and
bodie
,
for
the
common
state
and
our selues
,
the
praysing
of
God
for
his
benefites
,
the
setting
forth
of
Gods
will
,
his
worde
and
testament
.
These
are
the
substance
of
the
booke
,
and
of
Gods
worship
.
They
make
a
buzzing
about
mens
eares
,
with
trifles
and
vanities
for
the
most
parte
:
and
for
these
,
they
will
turne
all
vpside
downe
:
which
are
such
things
in
deede
many
of
them
,
as
it
would
not
come
into
our
mindes
once
to
speake
of
them
,
if
their
exclamations
and
outcries
did
not
stirre
vs
of
necessitie
to
it
.
Yet
there
is
one
thing
pertaining
to
Gods
worship
among
vs
,
which
they
can
not
submit
themselues
vnto
.
An
othe
is
a
parte
of
the
honor
we
giue
to
God
,
when
vpon
iust
cause
in
the
trueth
,
wee
call
his
name
to
witnes
:
this
we
do
,
by
laying
the
hand
vpon
the
booke
of
holy
scripture
.
The
othe
is
taken
in
the
name
of
God
,
that
gaue
his
worde
to
his
Church
,
by
the
promises
and
threatnings
that
he
in
it
hath
made
vnto
vs
:
the
booke
is
kissed
and
touched
in
signe
thereof
:
otherwise
,
by
the
dead
paper
,
or
ynke
,
or
couer
,
wee
are
not
willed
,
neither
ought
we
to
sweare
:
and
this
hath
neither
impietie
nor
idolatrie
in
it
,
no
more
then
if
a
man
did
lift
vp
his
eyes
,
or
his
hands
to
heauen
,
when
he
doth
it
in
more
vehement
expressing
of
his
sincere
and
earnest
meaning
in
it
.
Thus
much
of
the
fourth
note
of
their
Church
,
Gods
true
worship
:
for
corruption
whereof
,
they
accuse
vs
falsely
.
The
fift
note
of
the
visible
Church
,
they
make
to
bee
the
obeying
of
Iesus
Christ
as
their
king
,
priest
,
and
prophet
:
Thus
should
Christ
be
receaued
,
or
else
he
is
not
receaued
at
all
to
anie
benefite
.
First
then
they
goe
about
to
shewe
,
that
wee
acknowledge
not
Christ
to
bee
our
king
:
wee
receaue
him
not
as
king
(
they
saye
)
because
wee
reiect
his
gouernment
,
and
stand
vnder
the
Antichristian
yoke
of
popish
gouernement
.
There
be
many
things
which
pertaine
to
Christs
gouernement
and
reigne
as
hee
is
king
,
which
wee
haue
,
yea
,
all
thinges
that
are
necessarie
and
substantiall
partes
of
that
his
office
.
First
the
spiritual
gouernement
in
the
soule
,
by
which
hee
reigneth
in
vs
,
to
the
peace
of
conscience
,
and
the
vanquishing
of
Satan
,
and
the
beating
downe
of
sinne
and
ignorance
is
founde
among
vs
,
and
wee
specially
reioyce
in
it
.
Of
this
,
it
is
sayde
:
the
kingdome
of
God
is
within
you
:
and
that
,
the
kingdome
of
God
is
not
meate
and
drinke
:
but
peace
and
righteousnesse
,
and
ioy
in
the
holy
ghost
:
and
that
,
wee
are
translated
from
the
kingdome
of
darkenes
,
to
the
kingdome
of
light
.
Secondly
,
his
worde
read
and
preached
,
reprouing
sinne
,
and
teaching
righteousnes
,
is
among
vs
.
Of
this
it
is
saide
,
the
scepter
of
thy
kingdome
is
a
right
scepter
:
and
for
this
partelie
,
the
Gospell
is
called
the
Gospell
of
the
kingdome
.
These
are
the
principall
thinges
pertaining
to
Christes
kingdome
heere
in
earth
:
and
these
,
by
his
grace
and
goodnes
,
wee
haue
among
vs
.
Nowe
they
haue
a
third
branch
of
a
kingly
reigne
,
which
is
a
forme
of
outwarde
gouernement
,
the
ende
and
scope
whereof
is
,
that
order
should
bee
kept
,
sinne
shoulde
bee
punished
,
and
corrected
among
Gods
people
,
by
ecclesiasticall
punishments
,
and
censures
.
This
(
they
saye
)
wee
want
,
and
therefore
doe
not
acknowledge
Christ
our
king
.
They
imagine
that
Christ
hath
set
a
forme
externall
,
by
which
euery
congregation
shoulde
bee
framed
in
this
behalfe
,
as
that
there
must
bee
(
besides
the
teachers
)
in
euerie
congregation
,
a
certaine
number
of
Elders
,
which
must
electe
,
depose
,
ordeine
,
make
orders
and
decrees
,
reprooue
,
suspende
and
excommunicate
,
when
they
see
good
.
This
is
the
kingdome
which
they
striue
for
:
if
this
bee
not
in
euery
parish
,
Christ
(
they
saye
)
can
not
bee
our
king
,
we
haue
cast
him
off
.
Christ
is
our
king
,
not
onelie
by
his
necessarie
to
saluation
,
&
directlie
commaunded
,
as
the
Priestes
did
in
the
dayes
of
Malachie
.
If
wee
reiected
gouernement
,
and
refused
all
correction
and
punishment
for
sinne
,
we
reiected
an
expresse
commaundement
of
Christ
our
king
.
But
in
reiecting
the
censures
of
ten
,
or
sixe
,
or
any
such
number
in
euerie
congregation
,
wee
doe
not
repugne
anie
open
or
knowen
commaundement
of
Christ
our
king
.
Wherefore
,
notwithstanding
the
gouernement
which
wee
haue
,
and
the
excluding
of
that
gouernement
which
they
would
obtrude
,
wee
haue
Christ
to
bee
our
king
,
and
hee
acknowledgeth
vs
his
people
,
subiectes
,
and
armie
.
Nowe
wee
must
see
,
what
it
is
that
maketh
them
to
thinke
that
we
denie
the
priesthoode
of
our
Sauiour
Iesus
Christ
:
and
so
make
that
he
is
no
priest
to
vs
.
If
hee
be
no
priest
for
vs
,
then
hath
hee
not
sacrificed
,
and
satisfied
for
our
sinnes
:
then
hath
hee
not
,
neither
doth
make
intercession
for
vs
.
Hee
that
denieth
the
priesthoode
of
Iesus
Christ
,
loseth
these
his
benefites
:
He
is
a
priest
for
euer
,
after
the
order
of
Melchisedech
:
and
all
must
come
vnto
God
by
him
.
Now
then
,
wherein
doe
wee
deny
his
priesthoode
?
Because
(
saye
they
)
we
sacrilegiously
prophane
his
name
with
our
idolatrie
,
and
because
we
prostitute
his
blood
,
and
make
him
a
priest
and
sacrifice
to
infidels
,
and
most
wicked
offenders
.
His
priesthoode
were
denyed
,
if
we
trusted
in
anie
but
in
his
sacrifice
for
the
forgiuenes
of
our
sinnes
,
or
if
wee
made
prayers
to
God
in
anie
mediators
name
but
his
.
But
(
they
saye
)
wee
denie
his
priesthoode
,
because
wee
make
prayer
vnto
him
out
of
a
booke
:
for
this
they
call
idolatrie
.
But
by
that
booke
wee
praye
to
God
the
father
,
in
his
name
,
for
thinges
agreeable
to
his
will
,
with
faith
,
and
from
the
heart
.
Therefore
there
is
no
idolatrie
in
that
,
nor
any
thing
that
derogateth
from
his
priesthoode
.
The
second
thing
,
wherein
wee
denie
his
priesthoode
,
is
(
they
saye
)
because
wee
prostitute
the
blood
of
Christ
,
and
make
him
a
priest
and
sacrifice
to
infidels
,
and
the
most
wicked
offenders
.
In
baptisme
(
they
say
)
it
is
prostituted
,
because
wee
giue
the
Sacrament
to
the
whole
nation
:
in
the
Supper
,
because
wicked
impenitent
persons
are
receaued
of
vs
to
it
:
and
generally
in
both
,
because
at
the
first
by
proclamation
of
the
prince
,
and
vpon
the
sudaine
,
from
idolatrie
and
poperie
,
streight
after
the
reigne
of
Queene
Marie
,
all
were
receaued
to
the
Sacrament
:
and
that
people
is
yet
retained
.
But
for
the
infantes
to
bee
baptised
,
although
the
parentes
were
wicked
,
there
is
good
warrant
.
First
,
for
that
their
auncetors
were
receaued
into
the
couenant
,
and
the
sinne
of
the
father
shall
bee
vpon
himselfe
,
and
is
personall
,
and
necessarily
the
punishment
passeth
not
,
God
himselfe
sayeth
:
the
sonne
shall
not
beare
the
iniquitie
of
the
father
.
Another
reason
is
,
because
there
is
hope
of
the
childe
,
that
hee
shall
bee
brought
vp
to
knowe
God
,
and
beleeue
in
Iesus
Christ
:
and
last
of
all
,
for
that
there
is
none
baptized
,
but
some
doe
vndertake
for
him
,
that
it
shall
be
performed
:
they
marueile
that
a
whole
nation
shoulde
bee
baptised
:
and
yet
Christ
hath
saide
:
Go
teach
all
nations
,
baptising
them
.
And
as
touching
the
whole
multitude
receaued
after
the
ende
of
the
reigne
of
Queene
Marie
:
First
it
can
not
bee
saide
,
but
they
had
teaching
in
the
dayes
of
the
most
worthie
king
Edwarde
,
although
they
fell
from
it
.
Secondly
,
they
came
not
as
meere
strangers
to
Christian
Religion
,
but
as
men
from
an
aberration
in
Christian
Religion
,
which
they
might
easilie
correct
,
if
they
were
not
wilfull
:
And
what
shoulde
that
preiudice
the
Church
nowe
?
If
they
had
not
bene
taught
then
,
yet
nowe
they
haue
bene
taught
aboue
these
thirtie
yeres
.
Last
of
all
,
in
such
maner
Gods
people
haue
bene
reduced
to
Gods
worshippe
againe
from
idolatrie
vnder
Iosias
and
Ezechias
Kings
of
Iudah
.
Nowe
concerning
the
Sacrament
of
the
Supper
,
we
doe
not
prostitute
it
to
infidels
.
We
cannot
count
any
in
this
land
infidels
,
whome
we
know
and
receiue
to
the
Sacrament
of
the
Supper
.
All
make
profession
of
faith
,
all
acknowledge
Christ
God
and
redeemer
,
and
hope
for
saluation
in
him
:
if
they
haue
not
this
,
we
may
and
ought
reiect
them
.
If
any
neglect
his
duety
,
it
is
no
preiudice
nor
cause
to
condemne
the
rest
.
So
likewise
,
knowen
wicked
offenders
,
(
if
they
be
impenitent
)
are
remooued
:
and
if
it
were
so
that
some
such
as
are
not
to
be
made
partakers
,
doe
communicate
,
is
that
a
denying
of
his
sacrifice
and
priesthoode
to
the
rest
?
It
is
euill
applyed
to
such
:
but
it
is
not
thereby
plucked
from
the
rest
.
It
is
applyed
to
him
that
hath
no
benefite
:
but
he
is
not
depriued
,
to
whom
the
benefite
belongeth
.
The
places
of
Scripture
by
which
they
woulde
prooue
,
that
we
denie
Christs
priesthoode
for
giuing
the
Sacrament
to
such
as
we
receiue
,
are
these
:
Ezechiel
:
Yee
haue
brought
into
my
Sanctuarie
strangers
,
vncircumcised
in
heart
&
vncircumcised
in
flesh
,
to
be
in
my
Sanctuary
&
to
pollute
my
house
when
ye
offer
my
bread
.
God
reproueth
them
for
making
such
priests
as
were
vncircumcised
in
flesh
,
&
strangers
,
euen
heathens
,
&
idolaters
:
for
to
be
in
the
sanctuary
,
&
there
to
minister
,
was
to
be
a
priest
.
Such
we
make
not
.
&
this
pertaineth
nothing
to
the
receiuing
of
any
among
vs
to
the
sacrament
.
To
this
they
ioine
another
complaint
of
Ieremie
,
The
enemie
hath
stretched
out
his
hand
vpon
all
her
pleasant
things
:
for
she
hath
seene
the
heathen
enter
into
her
sanctuarie
,
whom
thou
diddest
command
that
they
should
not
enter
into
thy
Church
.
This
is
spoken
of
the
enemies
,
which
should
possesse
al
they
had
,
&
be
Lords
ouer
them
,
&
spoile
their
Sanctuarie
by
violence
.
These
were
heathen
idolaters
,
the
Babylonians
.
Such
should
not
enter
into
the
Church
.
We
receiue
none
such
as
professe
themselues
to
be
idolaters
,
as
beleeue
not
in
Christ
,
and
are
open
persecuters
of
his
people
.
Thus
it
is
apparant
,
we
do
not
prostitute
the
blood
of
Christ
to
such
as
they
name
:
&
if
any
man
do
,
the
Church
&
gouernment
doth
not
allow
it
:
&
againe
,
that
this
is
not
a
denying
of
Christs
priesthood
&
sacrifice
,
&
the
putting
of
another
thing
in
stead
thereof
as
the
papists
did
,
but
rather
a
misse
applying
of
it
where
it
should
not
be
applied
.
Wherefore
,
wee
doe
not
deny
his
priesthood
.
As
concerning
the
propheticall
office
of
Christ
,
that
by
vs
is
not
obscured
and
diminished
,
but
magnified
and
highly
aduanced
.
His
word
onely
hath
soueraigne
authoritie
,
it
is
published
,
and
it
is
receiued
in
our
Churches
.
Let
them
shewe
wherein
we
derogate
from
his
prophecie
.
The
first
accusation
is
a
slander
;
as
that
we
adde
to
the
word
,
that
we
vse
humane
traditions
,
we
obtrude
things
contrary
to
the
word
,
and
that
we
oppugne
and
reiect
the
manifest
trueth
.
These
things
must
be
answered
in
the
particulars
.
We
adde
nothing
as
necessarie
to
saluation
,
we
teach
nothing
contrary
,
and
we
imbrace
all
the
knowne
and
euident
trueth
.
But
that
is
not
an
addition
,
or
a
knowen
trueth
,
or
a
thing
contrary
to
the
word
which
they
imagine
to
be
so
.
But
(
as
I
sayd
)
these
things
are
answered
in
the
particulars
.
The
next
accusation
is
,
that
we
giue
not
obedience
to
the
word
of
Christ
,
but
vse
it
as
a
mantel
to
couer
our
sinne
,
rather
then
as
a
rule
to
direct
our
life
.
We
cannot
say
,
that
all
doe
obey
the
Gospell
in
heart
:
and
some
in
hypocrisie
vse
it
,
as
a
cloake
for
sinne
.
This
frustrateth
his
prophecie
with
those
persons
,
so
that
they
haue
no
benefite
by
it
.
But
his
prophecie
hardeneth
and
not
onely
softeneth
,
and
there
be
in
the
Church
,
such
as
waxe
worse
and
worse
,
as
well
as
those
which
waxe
better
and
better
.
And
Christ
is
a
Prophet
vnto
both
.
Neither
the
lawes
nor
the
publike
teaching
doe
mind
or
propound
this
,
that
the
word
of
God
should
be
disobeied
,
or
that
any
should
make
it
a
couer
for
sinne
.
The
fault
of
some
persons
may
not
be
imputed
to
the
whole
Church
,
nor
to
the
lawes
and
gouernment
.
Another
thing
whereby
we
weaken
or
quite
frustrate
(
they
say
)
the
prophecie
of
Christ
amongst
vs
,
is
because
we
seeke
not
a
true
ministerie
,
but
mainteine
a
false
,
of
which
sort
(
they
say
)
the
whole
ministerie
of
the
land
is
,
which
are
permitted
to
teach
in
the
publike
places
,
to
whom
eare
is
giuen
.
Such
are
their
words
.
This
accusation
is
very
large
and
grieuous
.
No
true
ministers
in
the
whole
land
?
All
false
ministers
?
Why
do
they
so
account
vs
?
Is
it
because
we
teach
false
doctrine
,
or
haue
corrupted
the
faith
,
or
do
teach
heresies
?
No
such
thing
.
They
obiect
none
of
these
against
vs
.
Then
I
hope
we
may
answere
them
the
easier
,
and
be
heard
the
more
willingly
purging
our selues
.
They
cannot
obiect
vnto
vs
heresie
,
nor
false
doctrine
,
nor
teaching
of
any
thing
that
destroyeth
the
grounds
of
saluation
.
What
be
the
things
then
which
they
say
make
vs
a
false
ministerie
?
I
will
recite
vnto
you
all
which
they
lay
against
vs
,
I
will
dissemble
nothing
:
the
crimes
then
are
these
.
First
they
say
,
we
haue
not
the
names
of
Ministers
of
the
gospel
,
but
are
called
Priests
,
Parsons
,
Vicars
,
and
Curates
.
It
is
not
in
our
power
what
other
men
will
call
vs
.
Some
of
these
names
are
giuen
of
the
maintenaunce
whereby
we
liue
,
and
pertaine
not
to
our
callings
:
we
delight
to
be
counted
the
Ministers
of
the
Gospell
.
But
this
about
the
names
,
is
a
vaine
cauill
.
Secondly
they
condemne
our
preparation
to
the
ministerie
,
which
is
by
studie
and
bringing
vp
in
the
Vniuersities
.
Schooles
and
Vniuersities
they
cannot
whollie
condemne
.
The
Church
of
the
Iewes
had
the
schooles
of
the
Prophets
:
and
euer
among
Christians
they
haue
bene
esteemed
as
the
best
nurses
of
the
ministerie
.
They
condemne
them
for
the
study
of
humaine
learning
,
and
for
certaine
vices
among
some
persons
.
If
for
the
faults
of
some
of
the
persons
that
professe
any
kind
of
life
,
the
trade
it self
be
to
be
condemned
,
then
no
course
of
life
must
be
taken
in
the
world
.
The
studie
of
Logike
,
Rhetorike
,
Philosophie
,
and
the
Mathematicals
is
so
necessarie
,
that
without
them
we
should
be
barbarous
,
and
but
by
the
helpe
of
them
,
neuer
can
any
perfection
(
by
ordinary
meanes
)
be
attained
in
Phisike
,
Lawe
,
or
Diuinitie
.
There
are
none
but
madde
men
,
which
can
condemne
Vniuersities
.
Thirdly
they
mislike
our
entrance
into
the
ministerie
:
none
of
vs
is
chosen
by
a
whole
congregation
,
nor
ordayned
by
laying
on
of
the
hands
of
the
Eldershippe
,
nor
iust
tryall
made
of
giftes
and
conuersation
.
But
we
are
ordained
by
one
man
the
Byshoppe
,
and
are
thrust
vpon
the
places
where
we
take
charge
whether
the
people
will
or
no.
The
ordaining
of
a
minister
by
one
or
fewe
is
not
against
the
word
of
God
.
Paul
and
Barnabas
appointed
Elders
by
the
laying
on
of
hands
at
Antioch
.
And
Titus
was
left
in
Creta
,
to
ordaine
Elders
in
euery
citie
.
Wherefore
it
wanteth
not
the
word
of
God
,
that
Pastours
are
ordayned
by
one
that
hath
skill
,
yet
that
one
with
vs
doth
it
not
alone
.
Cyprian
and
other
ancient
fathers
acknowledge
themselues
to
haue
aucthoritie
to
doe
the
like
.
If
they
be
not
examined
and
tryed
as
they
ought
,
the
fault
is
in
the
Byshoppe
.
That
they
are
preferred
by
one
to
their
charge
,
that
is
not
against
the
word
,
seeing
there
is
nothing
in
the
word
that
commandeth
or
commendeth
the
election
by
the
multitude
,
or
inioineth
it
to
be
perpetuall
.
The
fourth
accusation
is
,
against
the
vnlearned
&
vnpreaching
ministers
,
which
is
a
crime
that
they
make
to
touch
al.
for
so
much
as
they
are
no
ministers
at
all
that
cannot
preach
,
therefore
they
themselues
to
be
condemned
:
then
all
the
rest
eyther
by
silence
,
or
by
consent
,
or
by
preaching
in
their
charges
,
or
by
defending
them
to
be
ministers
,
are
also
guilty
.
And
the
whole
people
are
wrapped
(
they
say
)
by
them
in
the
same
sentence
of
damnation
,
for
either
keeping
vnder
them
or
suffering
them
.
And
hereupon
they
make
that
they
are
no
sacraments
,
no
praiers
,
no
word
of
promise
and
saluation
,
that
is
vttered
by
them
,
but
that
all
their
actions
are
voyd
and
frustrate
.
This
being
so
great
a
matter
,
would
be
examined
by
it selfe
at
large
.
But
in
a
word
to
touch
it
.
The
reader
bringeth
the
word
of
reconciliation
and
forgiuenesse
of
sinnes
in
Christ
,
sheweth
the
way
of
repentaunce
and
amendement
of
life
,
mininistreth
the
Sacramentes
and
prayers
in
a
publike
function
layde
vpon
him
by
the
Church
;
therefore
he
is
a
minister
,
and
a
man
may
safely
heare
him
,
and
receiue
the
sacrament
at
his
hand
.
Hee
nourisheth
fayth
by
reading
,
therefore
he
may
beget
it
:
for
wherewith
it
is
nourished
,
therewith
it
is
begotten
.
By
the
same
meanes
wherewith
our
best
preachers
haue
bin
both
at
the
planting
of
the
Gospell
after
the
darkenes
of
Poperie
in
this
land
,
and
are
made
now
dayly
,
and
continued
in
their
sufficiencie
;
by
the
same
meanes
may
the
people
come
to
faith
,
and
be
continued
in
it
.
And
who
seeth
not
,
that
reading
both
begetteth
,
and
chiefly
confirmeth
and
nourisheth
many
preachers
?
And
seeing
it
is
the
spirit
that
giueth
grace
,
and
breatheth
where
it
listeth
,
why
not
vpon
the
good
heart
when
the
word
is
read
?
In
the
time
of
persecution
vnder
Queene
Marie
,
the
reading
of
some
fewe
bookes
,
brought
many
to
the
light
,
and
did
preserue
them
in
it
.
Euery
faithfull
man
hath
experience
how
his
owne
reading
edifieth
,
why
should
not
then
the
publike
reading
edifie
?
The
want
of
skill
to
preach
maketh
not
a
nullitie
in
him
,
as
in
a
child
or
a
beast
:
for
he
giueth
consent
to
that
he
taketh
in
hand
,
and
nature
it selfe
excludeth
such
from
the
office
.
Faith
in
deed
commeth
by
hearing
,
and
hearing
by
the
word
of
God
,
and
they
cannot
heare
without
a
preacher
.
But
reading
is
a
certaine
kind
of
preaching
:
for
if
the
shewing
of
Christ
himselfe
without
words
when
Christ
descended
into
hell
,
was
and
is
of
many
learned
men
called
preaching
,
and
so
they
could
vnderstand
the
preaching
that
Peter
speaketh
of
:
then
why
might
not
the
reading
of
the
word
of
God
be
called
a
preaching
of
it
?
of
old
time
hath
in
euery
citie
them
that
preach
him
,
seeing
he
is
read
in
the
Synagogues
euery
Sabbath
day
.
This
importeth
that
reading
is
a
kind
of
preaching
.
There
were
ministers
that
only
read
in
the
Synagogues
of
the
Iewes
.
When
they
were
so
ready
to
desire
a
stranger
to
speake
,
it
seemed
it
was
not
ordinary
to
haue
an
expounder
in
euery
Synagogue
.
They
were
not
alwaies
preachers
that
did
baptize
.
Christs
disciples
baptized
,
Iohn
4.
when
as
(
in
the
iudgment
of
many
that
are
learned
)
Christ
had
not
sent
forth
any
yet
to
preach
.
I
speake
not
this
to
make
reading
&
preaching
in
the
Church
equal
,
or
that
reading
should
banish
preaching
,
or
preaching
exclude
reading
.
The
expounding
of
scripture
and
applying
of
it
to
the
present
state
,
by
the
working
of
Gods
spirit
in
the
mouth
of
a
man
called
for
that
purpose
,
is
most
excellent
&
necessary
for
al
Churches
,
&
our
Lawes
and
gouernment
do
require
it
.
Otherwise
,
as
some
conclude
,
let
all
be
readers
,
banish
preachers
quite
,
heare
only
the
reader
,
if
there
be
no
excellency
nor
necessitie
of
the
preacher
aboue
the
reader
.
Therfore
let
the
preacher
by
voice
&
by
inuention
from
the
spirit
and
his
own
heart
,
haue
the
first
place
,
and
(
as
the
case
standeth
with
vs
)
the
reader
must
not
haue
no
place
at
all
.
They
may
be
weake
ministers
,
or
ministers
of
necessitie
,
or
assisting
ministers
,
although
they
be
not
the
chiefe
nor
most
perfect
and
sufficient
.
Thus
much
of
that
matter
.
The
fift
defect
they
find
in
the
ministery
,
is
in
the
dueties
which
are
put
vpon
them
or
taken
from
them
.
Burying
of
the
dead
,
ioyning
of
man
wife
in
marriage
,
making
of
funerall
sermons
,
going
about
the
bounds
of
parishes
:
all
these
(
in
their
opinions
)
are
no
works
of
the
Minister
of
the
Gospell
.
And
againe
,
whereas
they
ought
to
gouerne
in
their
congregations
together
with
others
,
all
gouernment
is
taken
from
vs
.
besides
,
wheras
no
Minister
should
be
aboue
a
Pastor
,
Byshop
.
are
aboue
vs
,
therefore
(
say
they
)
are
we
no
Pastours
nor
Ministers
of
the
Gospel
.
Publike
prayer
doth
aptly
agree
and
is
a
duety
of
our
calling
.
This
is
not
wickedly
ioyne
with
buriall
and
marriage
,
considering
our
owne
frailtie
which
are
alwaies
neere
death
and
the
difficulties
in
mariage
which
God
onely
helpeth
.
God
himselfe
ioyned
the
fi●●●
mariage
,
&
why
may
not
his
Ministers
now
doe
it
in
his
name
,
seeing
yet
they
which
are
married
are
ioyned
together
by
God
?
The
word
may
be
preached
in
season
and
out
of
season
,
and
no
time
amisse
,
when
the
people
come
together
and
are
fit
to
be
taught
.
What
time
better
to
comfort
them
that
mourne
,
or
to
rebuke
the
sinner
,
or
to
put
vs
in
mind
of
our
frailtie
,
then
at
the
buriall
of
the
dead
?
The
going
about
the
bounds
and
limits
of
parishes
pertaineth
to
his
own
maintenance
and
the
common
quiet
:
therefore
the
doing
of
these
things
hath
nothing
contrary
to
his
duty
,
seeing
they
hinder
not
that
which
is
principal
,
but
rather
further
it
.
And
as
for
the
gouernment
it
is
not
mete
for
al
:
so
much
neither
as
they
do
chalenge
,
was
neuer
in
the
church
permitted
to
euery
particular
pastor
.
To
admonish
,
to
suspend
,
to
rebuke
is
granted
to
vs
,
and
more
is
not
necessary
:
the
labor
of
preaching
is
inough
.
Pastours
haue
had
superiours
ouer
them
in
the
churches
:
First
Apostles
,
then
Byshops
,
and
so
is
it
at
this
day
.
Neyther
is
there
any
disorder
in
it
.
In
a
moderate
subiection
the
minister
may
better
performe
his
duty
,
&
more
safely
.
His
pouerty
and
meanes
cannot
sustaine
the
burthen
of
publike
gouernment
any
further
than
for
teaching
,
exhorting
,
rebuking
,
&
suspending
or
withholding
the
vnworthie
from
the
Sacraments
.
In
the
sixt
place
they
will
perswade
that
we
are
no
ministers
,
because
many
remaine
ignorant
vnder
vs
,
&
the
sinnes
of
men
are
not
cut
off
but
abound
,
notwithstanding
al
we
do
.
This
should
argue
Gods
curse
vpon
vs
,
and
vpon
our
ministerie
.
If
none
did
profite
by
vs
,
we
might
mistrust
our selues
:
but
of
many
we
may
say
,
Yee
are
our
Epistle
,
yee
beare
witnesse
of
the
fruite
which
we
bring
.
Yea
this
continuall
peace
all
this
time
is
especially
vnder
God
and
our
most
gracious
Queene
,
to
be
ascribed
to
the
preaching
of
the
word
of
God
among
vs
.
That
sects
and
poperie
spread
not
ouer
all
,
it
is
to
be
imputed
much
vnto
publike
preaching
.
There
is
no
place
in
this
land
but
the
word
of
God
worketh
in
the
hearts
of
some
,
to
their
conuersion
.
The
seuenth
crime
is
against
our
maintenance
.
We
liue
by
set
stipends
,
&
by
tenths
,
and
we
depend
vpon
noble
men
,
and
such
as
are
able
to
pleasure
vs
,
we
preach
for
gaine
,
we
hunt
after
liuings
,
and
ioyne
diuerse
together
.
An
vnlawfull
maintenance
,
if
this
were
granted
so
to
be
,
maketh
not
an
vnlawful
ministerie
.
If
for
gaine
we
should
peruert
the
truth
,
then
we
should
degenerate
from
our
office
.
why
should
set
stipends
hurt
our
ministery
?
Is
an
vncertaine
liuing
meeter
then
a
certaine
?
Tenths
do
not
reuiue
the
ceremonial
law
,
we
take
not
them
in
that
sence
.
The
Emperours
had
them
,
&
afterward
bestowed
them
vpon
the
Churches
.
We
chalenge
them
not
by
the
law
of
Moses
,
but
by
the
gift
of
the
prince
.
And
the
Barrowists
themselues
confesse
,
that
as
they
were
giuen
by
princes
,
so
they
may
be
taken
away
by
them
.
To
adhere
to
them
that
are
great
,
so
that
we
helpe
them
in
truth
,
&
do
not
for
them
peruert
the
truth
,
hath
no
dispraise
but
commendation
.
In
a
good
Christian
gouernment
,
if
we
be
linked
one
to
another
by
many
dueties
,
it
is
the
safer
:
and
if
the
liuings
be
of
the
prince
and
lawes
,
then
may
the
prince
&
lawes
vnite
or
seuer
them
in
some
moderate
sort
,
so
that
the
dueties
to
the
people
be
perfourmed
.
These
are
the
chiefe
crimes
which
they
lay
against
vs
.
In
all
this
there
is
nothing
of
false
doctrine
in
any
matter
of
saluation
,
in
any
article
of
our
faith
,
but
all
is
of
things
that
are
cleane
without
vs
,
and
our
ministerie
:
our
names
,
our
comming
in
,
our
maintenance
,
our
depending
vpon
great
men
,
and
the
perfourming
of
more
in
labor
,
&
taking
lesse
in
honor
then
pertaineth
(
as
they
thinke
)
vnto
vs
.
Yet
this
is
one
of
their
maine
grounds
,
for
which
they
depart
&
forsake
our
Churches
,
euen
our
false
and
Antichristian
ministery
as
they
call
it
.
But
these
things
either
are
no
crimes
,
or
be
not
such
as
therfore
can
make
vs
no
ministers
.
These
things
being
so
,
I
may
conclude
that
our
ministery
is
not
a
denying
of
the
prophetical
office
of
Iesus
Christ
,
but
rather
it
doth
bring
the
fruit
&
benefit
therof
vnto
vs
.
So
then
we
deny
neither
his
kingdome
,
nor
priesthood
,
nor
prophecy
,
but
in
a
true
maner
&
great
measure
haue
them
&
their
fruit
among
vs
.
God
grant
that
they
may
continue
with
vs
,
and
that
the
benefite
may
be
much
more
large
and
plentifull
to
all
the
people
.
The
sixt
note
which
they
set
vpon
the
visible
church
is
,
that
the
people
of
one
church
must
be
knit
together
as
members
of
one
body
.
So
they
gather
first
out
of
Paul
,
when
he
saith
,
As
the
bodie
is
one
&
hath
many
members
,
&
al
the
members
of
the
body
which
is
one
,
though
they
be
many
yet
are
one
body
,
so
is
Christ
.
They
grow
into
one
body
,
&
are
most
neerely
knit
together
,
which
pertaine
to
Gods
election
,
and
are
spiritually
vnited
vnto
Christ
.
The
rest
are
ioyned
in
an
outward
profession
,
and
so
are
(
after
a
sort
&
to
our
account
)
of
the
bodie
.
And
thus
are
we
one
body
in
this
land
.
Secondly
they
gather
it
out
of
Peter
when
he
writeth
:
To
whome
ye
come
as
to
a
liuing
stone
,
and
yee
as
liuely
stones
be
made
a
spirituall
house
.
The
godlie
are
in
deed
liuing
stones
,
and
are
made
a
spirituall
house
:
the
rest
,
because
they
are
among
them
,
for
the
outward
profession
are
so
accounted
.
Nowe
let
vs
see
what
vnitie
necessarie
to
Gods
Church
we
want
.
They
say
that
we
are
not
knit
together
as
members
,
into
one
congregation
,
but
that
men
runne
and
goe
,
assemble
and
depart
,
at
their
pleasure
,
when
they
will
,
whither
they
will
,
as
they
will
themselues
.
What
?
would
they
haue
vs
euery
one
to
keepe
in
one
place
still
?
Or
would
they
haue
vs
to
assemble
to
godly
exercises
,
with
none
but
the
same
persons
continually
,
such
as
are
wel
knowne
to
vs
to
be
brethren
?
This
they
seeme
to
meane
:
for
they
condemne
the
assemblies
at
Pauls
Crosse
,
and
at
the
common
Churches
in
the
Vniuersities
,
and
of
such
solemne
places
.
But
this
imagination
is
absurd
,
and
the
places
of
scripture
conclude
no
such
thing
.
In
some
respect
it
is
meete
that
euery
man
should
keepe
him
to
his
owne
congregation
.
But
if
desire
of
instruction
,
or
other
occasion
cary
him
to
any
other
place
of
exercise
,
there
he
is
not
as
it
were
out
of
ioynt
,
as
though
he
could
no
where
doe
good
nor
receiue
good
,
but
in
his
owne
congregation
.
A
hearer
may
be
a
profitable
hearer
any
where
,
&
a
preacher
may
preach
with
fruit
in
any
congregation
.
God
hath
not
tied
any
man
so
to
one
particular
congregation
,
but
at
another
time
he
may
haue
the
same
or
another
place
in
another
assembly
of
Christians
,
for
Christians
are
of
the
same
body
whersoeuer
they
assemble
:
for
it
is
the
word
,
&
faith
,
&
the
spirit
,
which
do
make
vs
one
body
,
&
these
are
the
same
in
euery
place
among
Gods
people
.
Wherfore
it
is
an
absurd
collection
&
nothing
to
the
mind
of
Paul
or
Peter
,
that
a
man
should
be
so
tied
to
one
congregation
,
that
he
cannot
fruitfully
be
in
another
.
The
comming
to
spiritual
exercises
sometimes
in
this
place
&
sometimes
in
that
,
breaketh
not
the
vnitie
of
the
bodie
of
Christ
.
Another
thing
against
the
vnitie
of
the
Church
is
as
they
suppose
,
that
we
liue
in
continuall
discord
,
and
vnpeaceable
debate
among
our selues
.
They
accuse
vs
of
debate
,
which
are
the
cause
of
al
the
discord
that
is
among
vs
.
For
about
these
things
which
they
wold
bring
in
,
&
about
their
misliking
of
the
present
state
,
is
al
the
discord
.
If
discord
destroy
the
church
,
where
became
their
church
,
when
Browne
and
Harison
their
two
leaders
fel
out
?
The
Apostles
dissented
,
the
church
of
Corinth
had
diuers
sects
:
if
we
keepe
vnity
in
the
foundation
,
dissention
in
the
inferiour
points
,
will
not
be
so
dangerous
,
but
yet
we
must
striue
to
agree
in
all
things
,
albeit
we
cannot
hope
to
obtaine
it
.
For
that
was
neuer
round
in
anie
Church
long
together
:
And
the
voice
of
Paul
is
knowen
:
there
must
be
heresies
.
These
Barrowists
in
diuerse
thinges
slip
and
fall
into
poperie
,
when
they
would
seeme
to
bee
farthest
from
it
.
Vnitie
and
consent
they
make
a
note
of
their
Church
,
euen
as
the
papistes
doe
.
In
their
seuenth
note
,
they
ouerrunne
and
ouerturne
all
the
officers
of
our
Church
at
a
breath
.
They
saye
,
the
true
Churches
must
bee
gouerned
by
such
officers
as
Christ
hath
appointed
to
his
Church
.
The
officers
that
they
thinke
euerie
Church
shoulde
haue
by
Christs
appointment
,
are
fiue
:
Pastors
,
Teachers
,
Elders
,
Deacons
,
and
Releeuers
.
These
they
make
to
be
necessarie
in
euerie
congregation
,
or
else
that
there
can
bee
no
established
Church
without
them
.
Two
officers
they
appoint
in
euerie
congregation
for
the
teaching
of
the
worde
:
Pastors
for
exhortation
,
Teachers
for
doctrine
,
and
matters
of
controuersie
.
It
were
to
bee
wished
,
that
euerie
Church
had
one
well
learned
and
furnished
for
both
these
partes
:
for
maners
and
life
,
to
note
and
correct
swearers
,
idle
persons
,
drunckardes
,
and
all
offenders
,
and
to
order
euerie
thing
in
the
Church
,
with
the
Pastor
and
teacher
:
they
appoint
Eders
in
no
certaine
number
.
The
rebuke
and
correction
of
anie
sinne
,
we
account
necessarie
,
&
is
done
among
vs
by
sundrie
kindes
of
officers
:
the
pastors
by
worde
,
the
Ecclesiastical
iudges
by
censures
,
the
other
officers
by
punishments
inflicted
.
The
thing
it selfe
we
haue
,
as
we
haue
the
worde
taught
and
set
forth
among
vs
.
The
third
thing
in
gouernement
that
they
count
necessarie
,
is
the
Deaconshippe
,
whose
office
shoulde
bee
to
make
collection
,
and
to
distribute
to
the
poore
and
needie
.
This
in
euerie
parish
is
done
,
although
by
officers
of
other
names
.
Last
of
all
,
they
adde
Releeuers
,
which
shoulde
attend
vpon
the
lame
and
sicke
,
and
such
as
can
not
helpe
themselues
.
There
is
not
in
euerie
parish
continuall
neede
of
such
a
standing
officer
.
When
it
needeth
,
some
that
are
charitable
and
pitifull
,
doe
take
some
order
for
it
.
Now
therefore
the
things
,
as
being
necessarie
,
for
the
being
or
for
the
ornament
of
a
Christian
people
,
we
haue
among
vs
:
yet
all
the
strife
in
the
land
,
is
especially
to
bring
in
this
gouernment
.
we
must
haue
a
change
of
all
,
that
these
Elders
and
Deacons
may
be
brought
into
euerie
parish
.
This
is
their
Helena
that
they
fight
for
.
The
places
that
are
vrged
for
the
Eldershippe
in
the
olde
Testament
,
are
these
:
First
out
of
Leuiticus
:
The
Lord
spake
to
Aaron
and
his
sonnes
saying
,
yee
shall
not
drinke
wine
nor
strongdrinke
,
that
ye
may
put
difference
betweene
the
holie
and
vnholie
,
and
betweene
the
cleane
and
vncleane
.
This
helpeth
not
an
Eldershippe
,
but
rather
establisheth
an
Archbishop
:
Deuteronomie
:
If
there
be
anie
matter
of
plea
,
thou
shalt
come
vnto
the
priests
of
the
Leuites
,
and
vnto
the
iudge
that
shal
be
in
those
dayes
.
And
againe
:
that
man
that
will
not
hearken
to
the
Priest
,
or
the
Iudge
,
that
man
shal
die
.
This
likewise
doth
ouerthrowe
the
laie
presbyterie
,
and
by
proportion
and
like
equitie
,
establisheth
the
Archbishop
,
and
the
prerogatiue
of
the
Prince
.
And
last
of
all
,
Moreouer
in
Ierusalem
did
Iehoshaphat
set
of
the
Leuites
,
and
of
the
Priestes
,
and
of
the
chiefe
of
the
families
of
Israel
for
the
iudgement
and
cause
of
the
Lorde
,
and
they
returned
to
Ierusalem
.
This
was
generall
for
the
whole
kingdome
,
and
will
not
helpe
to
erect
a
presbyterie
in
euerie
parish
.
The
places
of
the
newe
Testament
are
these
:
The
first
out
of
Matthew
:
If
he
wil
not
heare
them
,
tell
the
Church
.
If
Christ
,
when
he
spake
this
,
had
relation
to
the
state
of
the
Iewes
:
hee
might
meane
the
generall
Synedrion
at
Ierusalem
:
for
particular
they
had
not
.
If
the
state
of
the
Church
to
come
be
vnderstoode
:
then
either
the
gouernors
in
what
forme
soeuer
it
shall
bee
,
or
else
the
whole
bodie
of
the
Church
,
may
be
meant
:
but
an
Eldership
of
laie
persons
,
can
not
anie
waye
bee
inferred
of
wordes
so
generall
.
Another
place
is
in
the
Epistle
to
the
Corinthians
:
when
yee
are
gathered
together
:
by
which
wordes
,
the
whole
Church
is
meant
,
and
not
anie
laie
Elders
.
For
hee
speaketh
to
them
that
were
puffed
vp
,
and
shoulde
haue
sorrowed
:
and
those
were
not
Elders
onely
,
if
there
were
anie
in
the
Church
of
Corinth
:
and
it
is
manifest
that
he
writeth
to
the
whole
Church
.
And
out
of
the
Epistle
to
Timothie
,
they
would
fetch
an
vnteaching
Eldership
,
when
hee
sayeth
,
despise
not
the
gift
which
is
giuen
thee
by
prophesie
,
with
the
laying
on
of
the
hands
of
Eldership
.
This
presbyterie
,
or
Eldership
,
Caluine
sayeth
,
maye
be
meant
of
the
office
which
hee
receaued
to
bee
an
Elder
,
that
is
,
a
Minister
of
the
worde
,
and
not
of
anie
companie
,
by
whome
he
receaued
it
.
And
how
shoulde
wee
thinke
,
that
the
laying
on
of
handes
to
make
a
Minister
,
shoulde
pertaine
to
them
that
are
no
Ministers
?
After
these
particular
places
for
their
Eldership
,
they
haue
some
also
which
seeme
to
inferre
these
,
and
all
their
other
officers
:
but
the
chiefe
are
two
.
The
first
is
to
the
Romanes
:
Seeing
then
that
we
haue
giftes
that
are
diuerse
,
according
to
the
grace
that
is
giuen
vnto
vs
,
whether
we
haue
prophesie
,
let
vs
prophecy
according
to
the
proportion
of
faith
:
or
an
office
,
let
vs
waite
on
the
office
:
or
he
that
teacheth
on
teaching
:
or
he
that
exhorteth
on
exhortation
:
he
that
distributeth
,
let
him
do
it
with
simplicitie
:
he
that
ruleth
,
with
diligence
:
he
that
sheweth
mercie
,
with
cherefulnes
:
hence
they
will
seeme
to
fetch
all
their
officers
.
But
this
,
none
of
the
ancient
fathers
,
none
of
the
learned
writers
of
our
time
did
see
,
till
of
late
.
This
seemeth
not
exactlie
to
agree
to
their
plot
:
for
first
here
are
three
names
for
doctrine
:
Prophesie
,
Teaching
,
and
Exhortation
:
and
all
maye
bee
performed
by
one
man
.
Then
to
Rule
,
and
to
haue
an
Office
are
so
generall
,
that
they
can
not
bee
restrained
to
the
forme
and
name
of
such
Elders
as
they
appoint
.
To
distribute
,
and
to
shewe
mercie
,
either
pertaine
to
all
:
or
else
,
if
there
must
be
such
officers
,
it
is
not
necessarie
vnder
their
names
of
Deacons
,
and
Releeuers
,
nor
at
all
times
:
but
as
time
&
occasions
require
.
Their
other
place
is
to
the
Corinthians
:
God
hath
ordained
some
in
the
Church
,
as
first
Apostles
,
secondly
Prophets
,
thirdly
Teachers
,
then
them
that
doe
miracles
,
after
that
the
giftes
of
healing
,
helpers
,
gouerners
,
diuersitie
of
tongues
.
Here
are
more
then
fiue
:
and
by
no
direct
waye
can
these
precisely
bee
hence
fetched
.
Apostles
,
Prophets
,
Teachers
,
diuersitie
of
tongues
pertaine
all
especiallie
to
doctrine
.
The
gift
of
working
miracles
,
and
of
healing
,
were
but
for
those
times
:
Helpers
,
and
gouerners
are
too
large
names
,
to
bring
in
onely
Deacons
,
and
Relieuers
,
and
Elders
,
into
euerie
congregation
,
in
such
sort
and
order
as
they
prescribe
.
Gouernors
wee
haue
,
and
helpers
,
although
wee
haue
not
their
Elders
nor
their
Deacons
.
These
are
the
chiefe
places
,
whereon
their
discipline
is
builded
.
Other
they
haue
in
the
Actes
,
and
to
the
Ephesians
,
and
Timothie
,
and
Titus
:
but
none
of
them
make
the
whole
number
,
nor
the
particulars
in
their
forme
,
and
especially
(
which
is
the
chiefe
)
they
helpe
not
their
Eldershippe
of
vnteaching
persons
.
Now
then
,
wee
may
haue
Christs
gouernement
,
and
seeke
his
kingdome
,
although
wee
haue
not
these
officers
,
in
these
names
,
and
this
order
.
Their
newe
officers
are
not
necessarie
to
the
building
of
the
Churche
:
but
peraduenture
they
whome
we
haue
,
doe
pull
downe
the
Church
.
That
is
their
opinion
:
for
thus
they
speake
of
our
estate
:
In
steade
of
these
,
they
remaine
most
seruilely
subiect
to
the
Antichristian
gouernement
of
the
popish
Archbishops
,
Byshops
,
Chauncelors
,
Archdeacons
,
Deanes
,
Commissaries
,
Doctors
,
Proctors
,
Aduocates
,
Notaries
,
Registers
,
Purseuants
,
Cursetors
,
Summoners
:
and
from
the
Apostaticall
seate
of
the
Byshops
,
they
receaue
as
Antichristian
and
false
a
Ministerie
,
as
their
Parsons
,
Vicars
,
Curates
,
Hirelings
,
Lecturers
,
Mercenarie
preachers
:
All
which
together
,
with
this
people
,
stand
bounde
and
subiect
to
the
Byshops
Romish
courtes
of
hie
commission
,
of
faculties
,
of
arches
,
of
prerogatiues
,
of
delegates
,
of
their
Commissaries
,
and
the
rest
.
Because
wee
haue
some
officers
of
like
name
,
though
not
all
,
nor
of
like
qualitie
,
as
they
childishlie
imagine
:
They
saye
,
neither
gouerners
nor
subiectes
,
neither
pastors
nor
people
,
can
bee
the
Churche
of
Christ
.
Foure
orders
they
make
here
of
thinges
and
persons
to
bee
condemned
and
remoued
.
First
,
all
those
that
haue
Ecclesiasticall
gouernement
committed
vnto
them
,
the
Byshops
and
all
that
doe
assist
them
.
Secondlie
,
all
sortes
of
Ministers
,
preachers
and
not
preachers
.
Thirdly
,
Ecclesiasticall
courts
and
iudgements
.
Last
of
all
,
the
whole
people
for
being
and
continuing
subiect
vnto
those
.
If
we
aske
a
reason
of
this
their
peremptorie
sentence
,
wee
can
perceaue
none
here
,
but
because
they
are
popish
and
Antichristian
.
If
I
shoulde
confesse
this
,
and
saye
the
gouernement
is
such
,
and
defende
our
Church
,
by
the
example
of
the
Church
in
Babylon
,
as
one
doeth
:
I
shoulde
iustifie
them
,
and
condemne
our selues
:
I
shoulde
lye
against
the
trueth
,
and
against
mine
owne
soule
.
But
thus
I
saye
:
If
these
thinges
be
popish
,
as
they
doe
stand
among
vs
,
let
them
bee
excluded
:
naye
let
vs
bee
excluded
out
of
the
Church
altogether
.
Nowe
then
,
how
shall
we
knowe
,
whether
a
thing
be
popish
and
Antichristian
,
or
no
?
By
the
names
?
that
can
not
be
:
Names
of
their
nature
be
indifferent
:
the
thinges
contained
in
the
names
,
as
they
are
vsed
of
vs
,
must
be
examined
.
And
how
shall
we
finde
,
whether
they
bee
popish
and
Antichristian
?
If
they
serue
to
promote
poperie
,
then
are
they
popish
,
then
are
they
Antichristian
:
But
if
they
further
Christs
glorie
,
&
his
kingdome
:
then
may
they
bee
retained
in
the
Church
of
Christ
:
and
we
hauing
them
,
bee
his
Church
.
Therefore
,
if
none
of
these
offices
,
nor
courtes
,
nor
Ministers
helpe
to
maintaine
idolatrie
,
or
the
Popes
supremacie
,
or
mens
traditions
against
the
written
worde
:
or
free
wil
against
the
grace
of
Christ
:
or
mens
merites
against
iustification
by
faith
,
or
the
Idole
and
sacrifice
of
the
Masse
,
or
pilgrimages
,
or
purgatorie
,
or
prayer
for
the
dead
,
or
auricular
confession
,
or
satisfactions
for
sinnes
by
penance
,
or
indulgences
,
or
the
keeping
of
the
worde
of
God
from
the
people
in
an
vnknowen
tongue
,
or
such
like
:
if
they
doe
not
maintaine
vice
,
nor
iniustice
,
nor
heresie
among
vs
,
but
are
directed
to
roote
out
poperie
,
to
keepe
vs
in
the
true
faith
,
to
aduance
the
worde
of
God
,
to
establish
our
iustification
by
faith
,
to
further
repentance
and
good
workes
,
to
punish
sinne
,
to
define
that
which
is
equall
and
right
,
to
keepe
the
common
peace
of
the
Churche
:
then
are
they
not
popish
,
seeing
they
are
bent
and
exercised
to
the
ruine
of
poperie
:
but
they
are
Christian
and
holie
,
and
appertaining
to
the
Church
of
Christ
,
for
as
much
as
they
further
the
kingdome
and
glorie
of
Christ
our
Sauiour
.
All
that
are
zealous
,
striue
for
two
thinges
,
wherein
all
men
are
to
put
to
their
helpe
by
counsel
,
by
credite
,
by
authoritie
,
by
power
,
and
by
all
lawfull
meanes
that
bee
in
them
.
One
,
that
the
worde
of
God
maye
bee
more
diligently
,
and
commonly
taught
:
the
other
,
that
sinne
may
bee
more
seuerely
and
generally
punished
.
If
these
two
may
by
this
gouernement
bee
more
set
forwarde
,
much
of
these
troubles
and
contentions
will
be
easier
stopped
.
There
is
no
fault
in
the
names
,
or
in
the
offices
,
but
they
may
helpe
forward
these
or
any
good
things
.
Wherfore
they
be
not
simplie
popish
,
or
Antichristian
:
but
in
the
abuse
they
were
,
in
the
right
vse
they
are
now
holie
&
Christianlike
.
Now
let
vs
see
what
scripture
doth
condemne
these
names
and
offices
.
Two
places
are
brought
out
against
them
:
One
out
of
the
Psalme
:
The
kings
of
the
earth
band
themselues
,
and
the
princes
are
assembled
together
against
the
Lord
,
and
against
his
Christ
:
let
vs
breake
their
bands
,
and
cast
their
cords
from
vs
.
But
do
our
gouerners
&
all
the
people
in
this
estate
,
band
themselues
against
the
Lord
,
and
against
his
Christ
?
doe
they
not
band
themselues
for
the
glorie
of
the
Lorde
and
of
Iesus
Christ
?
It
might
be
done
I
knowe
more
plentifullie
,
yet
this
gouernement
setteth
forth
Christ
onely
to
vs
,
with
his
benefits
to
saluation
.
Christs
deitie
,
Christs
gospel
,
Christs
sacrifice
,
Christs
iustice
,
Christs
kingdome
by
this
is
aduanced
.
Wherefore
they
band
not
themselues
against
Christ
,
neither
do
they
say
,
let
vs
breake
their
bands
,
&
cast
their
cordes
from
vs
,
but
rather
they
willinglie
receaue
the
bands
,
yea
the
chaines
of
Christ
if
neede
be
.
We
are
content
that
his
lawe
binde
our
feete
,
&
hands
,
&
eyes
,
and
hearts
also
:
but
we
cast
off
their
bands
,
because
we
cast
away
their
gouernement
by
Elders
.
They
are
not
the
bandes
of
Christ
,
they
are
but
small
threeds
,
that
wil
easily
bee
broken
.
Luke
Now
his
citizens
hated
him
,
and
sent
an
embassage
after
him
,
saying
,
we
wil
not
haue
this
man
to
reigne
ouer
vs
.
These
places
that
were
spoken
of
the
obstinate
Iewes
,
that
hated
the
name
&
faith
of
Christ
,
of
the
heathen
idolaters
,
that
worshipped
false
Gods
,
and
would
not
acknowledge
Christ
to
be
God
,
of
the
Mahometicall
sect
that
reiect
Christs
gospel
,
&
denie
his
redemption
,
of
the
Antichristian
&
popish
rable
,
which
keepe
his
name
,
and
denie
his
efficacie
&
sufficiencie
in
redeeming
vs
;
those
(
I
saye
)
they
bring
against
them
that
acknowledge
all
which
they
themselues
doe
for
sufficiencie
of
saluation
,
for
infalliblenes
of
his
truth
,
and
for
all
his
benefites
,
onelie
because
wee
yeeld
not
to
them
,
for
a
certaine
forme
of
outward
gouernment
.
But
they
must
proue
more
euidentlie
,
that
those
thinges
are
euill
,
or
else
we
will
not
be
terrified
by
those
places
,
but
that
we
may
safelie
say
,
that
that
true
Church
of
Iesus
Christ
is
with
vs
euen
in
this
gouernment
.
To
returne
againe
to
their
other
notes
which
remaine
,
whereby
they
will
describe
a
visible
church
of
Christ
,
they
say
,
that
Christs
Church
must
be
gouerned
by
his
own
lawes
,
taken
out
of
the
olde
&
newe
Testament
,
and
no
other
.
They
thinke
,
as
it
seemeth
,
that
no
lawes
neede
more
to
be
made
for
any
thing
,
but
that
the
lawes
of
Moses
shoulde
stand
,
&
be
sufficient
to
determine
all
matters
:
Or
if
for
ciuil
matters
they
will
admit
more
,
yet
for
punishments
in
matters
Ecclesiasticall
,
it
is
certaine
they
will
acknowledge
no
more
,
nor
anie
other
.
Their
groundes
for
this
opinion
are
these
scriptures
.
First
out
of
Saint
Matthewe
:
This
is
my
beloued
sonne
,
heare
him
.
It
extendeth
to
matters
of
doctrine
and
saluation
,
and
all
that
hee
hath
taught
:
but
not
to
matters
of
gouernement
Ciuill
,
or
Ecclesiasticall
in
particular
:
For
hee
hath
not
made
such
lawes
.
The
next
is
out
of
the
Epistle
to
the
Hebrewes
:
Hee
is
Lorde
of
the
house
:
Corinthians
:
We
haue
the
minde
of
Christ
:
hee
meaneth
for
matters
of
saluation
,
and
the
worship
of
God
:
but
not
for
particular
actions
that
must
be
considered
in
gouernement
.
After
this
,
commeth
that
to
the
Galathians
:
A
mans
testament
,
when
it
is
confirmed
,
no
man
doth
abrogate
,
or
addeth
to
it
.
Paul
speaketh
of
iustification
by
faith
,
whereto
,
works
as
a
cause
of
iustification
must
not
be
added
:
nothing
there
of
outward
gouernement
.
Now
as
for
their
other
places
,
Timothie
:
I
charge
thee
that
thou
keep
the
commandement
without
spot
,
and
vnrebukeable
,
vntil
the
appearing
of
our
Lord
Iesus
Christ
.
That
which
Paul
hath
set
downe
as
a
commandement
to
be
kept
,
or
hath
so
declared
,
that
must
be
kept
for
euer
.
But
who
can
saye
,
that
Paul
hath
set
downe
lawes
for
all
things
in
that
Epistle
?
Hee
hath
giuen
Apostles
for
the
worke
of
the
Ministerie
,
and
gathering
together
of
the
Saintes
,
til
we
all
meete
to
a
perfect
man
.
This
place
speaketh
onelie
of
doctrine
,
and
not
of
lawes
for
gouernement
either
in
the
Church
,
or
common-wealth
,
except
they
thinke
their
Pastors
and
Doctors
must
make
lawes
for
al
things
.
And
as
for
that
to
the
Corinthians
,
If
any
man
thinke
himselfe
to
be
a
prophet
,
or
spiritual
,
let
him
acknowledge
that
the
things
which
I
write
vnto
you
,
are
the
commandements
of
the
Lorde
.
He
writeth
there
,
of
not
vsing
strange
languages
,
where
they
are
not
vnderstood
,
and
and
of
women
,
that
they
should
not
preach
in
the
Church
.
But
there
are
other
thinges
which
by
lawes
must
be
ordered
,
which
Paul
,
nor
the
scripture
anie
where
hath
determined
in
speciall
.
Last
of
all
,
they
applie
to
this
purpose
,
all
those
places
of
scripture
,
which
teach
that
nothing
must
bee
added
nor
taken
from
the
worde
of
God
.
The
making
of
lawes
about
orders
in
gouernement
,
is
no
addition
to
Gods
worde
:
For
the
thing
is
not
there
forbidden
.
Thus
they
will
seeme
to
proue
,
that
in
the
worde
are
sufficient
lawes
to
order
mens
actions
:
vpon
this
grounde
,
they
will
haue
the
penall
lawes
of
Moses
reuiued
:
then
they
must
bring
vs
againe
to
the
land
of
Canaan
:
they
must
establish
to
vs
againe
that
kingdome
:
For
those
penall
lawes
like
as
the
ceremoniall
,
were
proper
onely
to
that
people
.
Now
the
Priesthoode
being
changed
,
the
lawe
is
changed
.
As
they
saye
,
the
worde
hath
sufficient
lawes
to
determine
all
thinges
:
so
likewise
,
they
will
not
admitte
that
princes
shoulde
make
lawes
,
thereby
to
helpe
forwarde
the
kingdome
of
Christ
.
For
they
saye
the
kingdome
of
Christ
commeth
not
by
the
lawes
of
men
,
but
by
the
worde
and
spirite
.
For
this
purpose
they
abuse
these
scriptures
.
First
,
that
of
Saint
Luke
:
The
kingdome
of
God
commeth
not
with
obseruation
:
They
meane
with
obseruing
princes
lawes
:
but
Christ
meaneth
that
his
kingdome
commeth
not
,
neither
is
discerned
by
outwarde
pompe
and
worldlie
glorie
,
which
the
Pharises
looked
for
:
but
is
properlie
a
thing
inwarde
in
the
heart
.
That
place
nothing
pertaineth
to
outward
lawes
.
Also
they
misapplie
that
of
Zacharie
:
Neither
by
an
armie
nor
strength
,
but
by
my
spirite
,
saieth
the
Lorde
of
hostes
.
This
is
spoken
by
comparison
,
that
God
in
the
preseruing
of
his
Churche
vseth
principallie
the
working
of
his
spirite
,
and
not
an
armie
,
nor
strength
of
men
:
Yet
that
hee
vseth
armies
,
and
strength
for
their
defence
,
the
Churche
in
all
ages
hath
had
experience
.
But
the
principall
is
his
spirite
:
outwarde
strength
and
lawes
in
comparison
of
it
,
and
without
it
are
nothing
.
When
Esaie
sayeth
:
Beholde
,
the
Lorde
God
will
come
with
power
,
and
his
arme
shall
rule
for
him
:
his
arme
ruleth
,
euen
by
the
good
and
wholesome
lawes
of
men
.
Thus
sayeth
the
Lorde
,
Cursed
bee
the
man
that
trusteth
in
man
,
and
maketh
fleshe
his
arme
,
and
withdraweth
his
heart
from
the
Lorde
:
For
we
trust
not
in
the
lawes
of
princes
,
nor
in
them
,
when
we
vse
them
vnder
God
for
our
quiet
gouernement
:
we
knowe
that
Kings
are
nursing
fathers
,
and
Queenes
are
nursing
mothers
.
Dauid
,
Salomon
,
and
Iosaphat
,
and
Ezechias
,
and
Iosias
,
and
all
godlie
princes
made
lawes
for
the
Churche
of
God
,
and
were
approued
:
yea
,
the
lawes
&
decrees
of
Nebuchadnezzar
,
of
Cyrus
,
and
Darius
,
were
for
the
behoofe
&
benefite
of
it
.
Manie
thinges
are
left
vndetermined
in
speciall
,
wherein
princes
make
good
and
profitable
decrees
for
the
Churche
.
If
their
position
were
true
,
the
Prophets
,
and
our
Sauiour
shoulde
not
haue
condemned
either
the
princes
,
or
the
lawiers
for
making
vniust
lawes
,
but
for
making
anie
lawes
at
all
.
Princes
especially
serue
Christ
,
euen
in
making
lawes
for
Christ
.
Wherefore
it
appeareth
not
,
that
sufficient
lawes
in
speciall
,
are
set
downe
in
the
worde
for
the
Churche
:
nor
that
it
is
wicked
for
the
Church
,
to
vse
the
lawes
of
princes
,
and
to
bee
subiect
to
them
,
if
otherwise
they
bee
not
vngodly
.
Nowe
marke
what
they
saye
of
our
lawes
:
Wee
(
they
saye
)
are
not
gouerned
by
the
worde
of
God
,
but
by
Canons
,
Iniunctions
,
and
Decrees
,
of
these
Antichristian
and
Popish
courts
.
Let
them
name
one
Canon
,
or
Decree
and
Iniunction
,
that
maintaineth
anie
thing
that
is
popish
or
against
Christ
,
and
surely
it
ought
to
be
abolished
.
But
there
be
lawes
which
they
had
,
which
came
not
from
them
,
but
either
from
the
word
of
God
,
or
the
light
of
nature
,
or
former
holy
constitutions
.
Why
should
their
detaining
of
them
in
vnrighteousnes
,
hinder
vs
from
the
conuerting
of
them
to
the
furtherance
of
the
Gospell
?
They
are
not
popish
so
long
as
they
are
not
directed
to
maintaine
poperie
,
but
are
applyed
to
godlinesse
and
peace
,
in
obedience
of
the
trueth
.
The
ninth
marke
of
their
Church
is
,
that
al
and
ech
one
of
them
must
stand
in
and
for
their
Christian
libertie
,
to
practise
whatsoeuer
God
hath
commanded
,
and
is
reuealed
vnto
them
in
his
holy
word
.
This
their
liberty
is
one
of
the
chiefe
points
wherein
they
stand
.
Here
neither
Prince
,
nor
Counsellour
,
nor
Byshop
,
nor
Law
must
restraine
them
,
from
refusing
or
casting
off
whatsoeuer
they
mislike
,
or
from
taking
vpon
them
and
putting
in
practise
any
thing
that
they
haue
determined
and
concluded
to
be
done
.
Seeing
according
to
their
conceit
,
they
haue
found
out
that
Byshops
and
all
other
officers
in
our
Church
are
popish
,
and
that
the
ministery
beareth
(
as
they
suppose
)
popish
names
and
markes
,
and
the
lawes
are
popish
,
they
will
neither
sue
to
Prince
nor
Counsell
for
the
remouing
of
any
of
these
things
,
but
with
all
speede
cast
the
yoke
from
their
owne
necks
.
And
seeing
they
haue
found
in
their
fansies
,
that
an
eldershippe
and
no
other
lawes
but
the
written
word
is
to
be
heard
,
therefore
they
will
erect
these
things
among
themselues
.
For
God
(
say
they
)
hath
left
power
in
euery
man
and
euery
assembly
of
his
people
,
to
cast
off
al
that
may
hinder
,
&
to
transport
themselues
to
any
thing
that
may
further
their
saluation
.
In
matters
necessary
to
saluation
we
graunt
there
is
by
Gods
gracious
working
such
freedome
giuen
to
Gods
people
,
that
all
the
deuils
in
hell
cannot
hinder
them
from
hauing
that
whereby
it
should
be
brought
to
passe
.
But
such
are
not
the
things
,
which
they
striue
for
.
Saluation
may
be
had
in
this
state
without
them
.
But
their
opinion
of
vs
in
respect
of
Christian
libertie
is
this
.
They
say
,
that
all
wee
remaine
in
bondage
to
the
Egyptian
and
Babylonish
yokes
,
yeelding
obedience
to
these
Courts
and
their
Cannons
.
Now
let
vs
heare
their
scripture
,
by
which
they
will
maintaine
their
so
absolute
libertie
,
and
condemne
vs
as
men
in
Egyptian
bondage
.
The
places
are
these
:
first
that
to
the
Galathians
,
But
now
seeing
ye
know
God
,
yea
rather
are
knowen
of
God
,
howe
turne
ye
againe
to
impotent
and
beggerlie
rudiments
,
whereunto
as
from
the
beginning
,
you
will
be
in
bondage
againe
?
Paul
there
speaketh
of
the
obseruation
of
dayes
and
ceremonies
of
the
lawe
with
opinion
of
necessitie
to
saluation
&
iustification
:
we
repose
neither
saluation
nor
iustification
in
any
ceremony
or
outward
thing
which
we
vse
:
not
in
the
gouernment
,
not
in
apparel
,
this
or
that
.
In
the
vse
of
them
our
minds
are
free
.
The
like
meaning
hath
that
to
the
Collossians
:
If
yee
bee
dead
with
Christ
from
the
ordinances
of
the
worlde
,
why
as
though
yee
liued
in
the
world
,
are
yee
burthened
with
traditions
?
There
is
no
tradition
in
our
Church
that
can
be
a
burthen
to
a
mans
conscience
,
being
rightly
taken
,
seeing
there
is
no
idolatrous
tradition
among
vs
,
nor
any
ioyned
with
opinion
of
necessitie
,
or
worship
of
God
,
or
merite
to
saluation
.
But
in
those
things
the
soule
is
left
free
to
depend
wholly
vpon
Iesus
Christ
.
The
like
meaning
hath
that
to
the
Corinthians
:
Yee
are
bought
with
a
price
,
bee
not
the
seruauntes
of
men
.
Paul
condemneth
not
obedience
in
things
lawfull
,
but
in
voluntarie
worshippe
.
And
as
for
vs
,
we
place
no
necessary
part
of
Gods
worship
in
the
traditions
of
any
men
.
The
booke
of
common
praier
is
not
reckoned
so
necessary
,
as
if
God
were
not
otherwise
rightly
worshipped
;
neither
yet
absolutely
as
meere
traditions
of
men
,
for
as
much
as
it
is
either
scripture
,
or
agreeable
vnto
scripture
.
Outward
ceremonies
are
retained
for
order
,
but
no
part
of
Gods
worship
placed
either
in
crosse
or
garment
.
To
these
places
of
scripture
as
of
like
nature
may
be
ioyned
that
of
the
Actes
,
Wee
ought
rather
to
obey
God
then
men
,
that
is
,
when
they
command
things
contrary
.
But
in
the
gouernment
,
or
in
the
ministery
,
or
in
Gods
worship
,
or
in
the
admission
of
men
to
the
sacraments
,
the
lawes
of
this
land
doe
not
commaund
things
contrary
to
God
,
for
any
thing
that
we
haue
yet
found
.
Last
of
all
for
our
bondage
,
If
any
man
worshippe
the
beast
or
his
image
.
The
gouernment
by
Byshops
,
they
take
to
be
the
image
of
the
beast
.
They
were
(
we
confesse
,
)
so
to
be
accounted
,
while
they
maintained
the
Pope
and
his
lawes
:
but
now
they
are
not
so
,
when
they
are
set
to
further
the
Gospell
and
truth
of
Christ
.
These
are
the
places
by
which
they
would
conuince
vs
to
be
in
bondage
.
But
the
Scriptures
by
which
they
chalenge
their
large
and
infinite
liberty
are
these
:
Iohn
,
Ye
shall
knowe
the
trueth
,
and
the
trueth
shall
make
you
free
.
Christ
speaketh
of
freedome
,
not
from
lawes
and
Magistrates
and
Ecclesiasticall
gouernment
,
but
from
sinne
and
Satan
:
for
he
sayth
,
He
that
committeth
sinne
is
the
seruaunt
of
sinne
.
The
next
that
is
pretended
to
speake
for
their
liberty
,
is
Paul
to
the
Galathians
.
Ierusalem
which
is
aboue
is
free
,
which
is
the
mother
of
vs
all
.
Paul
disputeth
of
our
freedome
from
the
curse
of
the
lawe
,
and
from
circumcision
and
other
ceremonies
,
so
that
the
curse
is
not
to
be
feared
of
vs
that
are
made
free
by
Christ
,
nor
iustification
to
be
sought
by
the
ceremonies
of
the
lawe
,
nor
any
part
of
Gods
worshippe
to
be
reposed
any
longer
in
them
.
And
the
same
is
his
purpose
in
the
fift
Chapter
,
when
he
sayth
,
Stand
fast
in
the
libertie
wherewith
Christ
hath
made
vs
free
.
This
is
the
freedome
of
conscience
,
the
libertie
from
the
curse
pronounced
by
the
lawe
,
and
from
the
ceremonies
thereof
,
with
opinion
of
worshippe
or
merite
of
saluation
.
Thus
are
we
free
.
We
are
vnder
a
gouernement
,
and
haue
some
fewe
ceremonies
:
but
we
neither
count
them
parts
of
Gods
worship
,
nor
any
cause
of
our
iustification
or
saluation
.
Thus
our
minds
are
free
,
although
our
bodies
be
bound
in
an
outward
obedience
.
They
may
therefore
become
subiect
with
vs
to
this
gouernment
,
and
yet
inioy
due
Christian
libertie
.
The
tenth
and
last
note
of
their
Church
is
this
,
that
it
must
haue
the
power
that
Christ
hath
giuen
to
his
Church
to
the
worlds
end
,
and
all
the
powers
in
earth
and
hell
cannot
take
from
them
:
namely
to
bind
and
loose
,
and
to
reforme
things
that
are
amisse
.
Which
power
they
say
we
haue
not
.
For
our
assemblies
as
they
iudge
,
cast
out
Satan
by
the
power
of
Satan
:
namely
(
say
they
)
by
these
impes
of
Antichrist
,
the
Byshops
,
Commissaries
,
and
Priests
.
These
be
their
words
.
Then
if
they
say
true
in
deed
,
in
this
Church
gouernement
we
haue
no
binding
sinners
,
and
loosing
them
that
doe
repent
,
but
by
the
deuill
.
Let
vs
see
what
binding
or
loosing
the
church
of
God
should
haue
,
and
how
farre
that
which
we
haue
is
wanting
and
disagreeing
from
the
trueth
.
The
power
giuen
to
the
Church
in
this
respect
they
affirme
to
becōtained
in
these
places
which
follow
.
To
bind
their
Kings
in
chaines
,
&
their
nobles
in
fetters
of
yron
.
This
place
seemeth
properly
to
be
vnderstood
not
of
Ecclesiastical
censures
,
but
of
outward
victory
gotten
by
the
sword
against
Gods
enemies
by
his
people
after
their
oppression
.
This
God
giueth
oftentimes
to
his
Church
,
and
hath
(
his
name
be
praysed
)
giuen
already
vnto
vs
:
God
graunt
when
need
shall
require
,
we
may
obtaine
it
hereafter
.
The
next
place
by
which
they
chalenge
this
power
,
is
in
Matthewe
:
If
hee
will
not
heare
them
,
tell
it
to
the
Church
,
and
if
hee
refuse
to
heare
the
Church
also
,
let
him
be
vnto
thee
as
an
heathen
man
and
as
a
publicane
.
By
the
Church
might
here
be
vnderstood
the
gouernors
to
whom
this
authority
should
be
committed
of
the
church
,
or
els
the
whole
assembly
speaking
by
the
voice
of
one
or
fewe
,
for
the
declaration
of
the
obstinacie
and
damnable
state
of
such
an
one
:
but
as
for
a
presbyterie
in
euerie
congregation
it
cannot
serue
,
seeing
if
it
be
spoken
by
relation
to
the
practise
of
the
Iewes
,
they
had
no
such
thing
:
but
in
Ierusalem
,
in
one
citie
,
one
assemblie
,
one
consistorie
of
such
iudgement
for
all
.
After
this
they
seeke
somewhat
for
their
excommunicating
presbytery
in
Luke
.
Behold
I
giue
vnto
you
power
to
treade
on
serpents
and
scorpions
,
and
ouer
all
the
power
of
the
enemie
,
and
nothing
shall
hurt
you
.
This
was
a
miraculous
gift
conferred
vpon
the
Apostles
both
for
their
preseruation
and
the
glorie
of
Iesus
Christ
,
as
Paul
by
the
viper
hanging
on
his
hand
receyued
no
hurt
.
The
thinges
going
before
are
referred
to
the
power
of
the
word
beating
down
Satan
from
the
soules
of
men
.
As
for
excommunication
or
punishing
the
wicked
by
censures
,
this
pertaineth
not
to
that
.
That
to
the
Corinths
maketh
the
most
shewe
for
their
purpose
,
When
ye
are
gathered
together
and
my
spirite
by
the
power
of
our
Lord
Iesus
Christ
,
let
such
a
one
be
deliuered
vnto
Satan
.
But
this
maketh
against
that
which
they
seeke
,
&
seemeth
to
fauour
that
order
which
we
haue
.
For
Paul
being
one
man
alone
,
did
decree
this
sentence
:
The
Church
was
to
declare
it
.
But
whether
it
be
done
by
one
or
many
,
this
needeth
much
heed
and
care
and
conscience
,
that
this
sword
bee
drawne
against
none
,
but
those
that
doe
deserue
it
.
Last
of
all
,
that
of
the
2.
Corinths
,
doth
not
helpe
the
presbyterie
.
Thus
he
sayeth
.
The
weapons
of
our
warfare
are
not
carnall
,
but
mightie
through
God
to
cast
downe
holdes
,
casting
downe
imaginations
and
euery
hie
thing
that
is
exalted
against
the
knowledge
of
God
,
and
bringing
into
captiuitie
euery
thought
to
the
obedience
of
Christ
,
hauing
readie
vengeance
against
all
disobedience
.
A
great
part
of
this
is
vnderstoode
of
the
word
preached
,
which
worketh
these
effects
.
The
vengeance
against
disobedience
was
a
thing
in
Paules
owne
hand
as
minister
of
it
,
not
in
the
power
of
the
multitude
or
any
presbyterie
there
mentioned
.
So
that
if
it
pertaine
to
the
censure
of
the
Church
,
it
might
be
executed
by
one
man
.
But
it
is
thought
rather
to
be
meant
of
bodilie
punishment
,
which
by
the
mightie
power
of
Christ
,
the
Apostles
in
the
beginning
did
inflict
vpon
the
disobedient
:
So
Peter
killed
Ananias
and
Saphyra
,
and
Paul
stroke
Elymas
blind
.
These
are
their
authorities
,
whereby
they
chalenge
to
their
Eldership
,
power
and
might
to
binde
and
loose
,
and
would
inferre
,
that
in
the
Church
of
England
there
is
no
casting
out
of
the
diuell
,
but
by
the
power
of
the
diuel
,
because
their
presbyterie
is
not
called
to
coniure
him
out
.
Some
reformed
Churches
vse
no
excommunication
at
all
,
and
yet
are
the
Churches
of
Christ
.
They
haue
other
punishments
for
the
offenders
:
The
trueth
is
,
that
excommunication
cutteth
no
man
from
the
Church
,
whome
his
owne
sinne
and
vnbeliefe
hath
not
cut
off
before
:
Neither
can
it
loose
anie
,
whome
faith
and
gods
spirite
doth
not
loose
.
Thus
much
of
the
tenth
and
last
note
of
their
Churche
.
Thus
I
haue
briefelie
set
before
you
a
short
viewe
of
the
difference
betwixt
the
Sectaries
and
vs
.
They
that
fauour
these
opinions
,
these
innouations
,
are
in
diuers
degrees
:
some
saye
they
are
imperfections
,
and
wantes
,
and
maimes
in
our
Church
,
the
most
of
those
thinges
which
they
mislike
,
but
yet
to
be
tolerated
.
It
must
be
confessed
there
is
no
Church
,
but
hath
imperfections
.
We
may
not
maintaine
all
thinges
,
as
blameles
in
our
Church
.
No
man
is
founde
faultles
:
euery
Church
is
wanting
in
their
duetie
,
both
in
respect
of
mens
lawes
,
and
of
the
persons
.
We
can
not
iustifie
our selues
in
all
thinges
:
but
that
euerie
thing
is
such
a
deformitie
,
and
maime
,
or
anie
so
grosse
as
they
seeme
to
make
them
,
if
the
particulars
be
examined
,
it
will
not
be
founde
.
These
mislikers
and
tolerators
haue
begotten
the
last
and
extremest
degree
of
reuolters
,
of
forsakers
,
of
refusers
,
and
plaine
contemners
,
whose
case
is
much
to
bee
pitied
:
especiallie
of
those
misslikers
,
because
thorowe
them
,
they
are
come
into
this
downefal
.
The
controuersies
wherein
wee
differ
,
haue
small
weight
in
the
matters
,
and
lesse
in
the
proofes
,
yet
beholde
the
conclusion
.
Thus
they
speake
.
Therefore
the
parishes
of
England
are
not
,
and
for
all
these
reasons
seuerall
and
ioyned
,
cannot
bee
helde
in
anie
Christians
iudgement
,
the
true
Churches
of
Christ
.
This
is
their
sentence
vpon
all
the
parishes
and
people
in
this
land
,
that
come
to
the
Churches
,
that
heare
the
worde
at
our
mouthes
,
that
receaue
the
Sacraments
at
our
handes
:
they
shut
vp
all
in
one
state
of
not
being
the
people
of
God
,
nor
the
Churche
of
Christ
.
As
for
our selues
,
notwithstanding
their
rash
iudgement
,
wee
knowe
vpon
what
grounde
wee
stand
.
There
can
no
other
foundation
bee
layde
,
then
that
which
is
layde
,
euen
Iesus
Christ
is
the
head
corner
stone
,
he
is
the
rocke
:
Euerie
parish
in
this
land
is
taught
,
either
plentifullie
,
or
sparinglie
:
yet
all
are
taught
this
,
that
Christ
onely
is
our
head
,
our
sacrifice
,
our
righteousnes
,
that
hee
is
to
bee
laide
holde
on
onelie
by
faith
ioyned
with
repentaunce
,
and
a
good
conscience
.
Where
this
is
taught
,
and
receaued
,
there
is
the
Churche
of
God
.
All
the
parishes
in
this
land
bee
taught
it
,
and
by
publike
confession
doe
witnesse
that
outwardlie
,
at
least
,
they
doe
receaue
it
.
The
Lorde
graunt
that
it
maye
bee
made
more
cleare
,
and
that
it
maye
bee
whetted
more
sharpelie
vpon
all
,
and
that
all
maye
receaue
it
fruitefullie
,
to
comfort
and
saluation
.
Proue
your selues
,
whether
you
are
in
the
faith
,
examine
your selues
,
knowe
yee
not
your selues
,
how
that
Iesus
Christ
is
in
you
,
except
ye
be
reprobates
?
We
neede
not
be
cast
in
doubt
of
our selues
,
for
a
supposed
appendant
trueth
of
an
outward
forme
of
gouernement
,
as
though
if
we
haue
not
that
,
and
yet
haue
the
truth
of
faith
,
the
spirite
of
Christ
,
the
worde
of
God
,
the
sacraments
of
the
Gospell
,
repentaunce
and
newenes
of
life
:
hauing
these
(
I
say
)
that
are
most
necessarie
and
substantiall
branches
of
Christian
religion
;
it
were
madnes
to
thinke
wee
haue
nothing
,
because
they
imagine
wee
haue
some
as
bad
,
or
worse
then
infidels
and
heathen
men
among
vs
,
and
because
we
haue
not
such
an
outwarde
gouernement
as
pleaseth
them
,
because
we
worship
God
by
the
booke
of
Common
prayer
,
and
because
our
Ministers
some
are
not
preachers
,
and
all
are
made
by
the
Byshops
,
and
all
tolerate
or
allowe
the
booke
of
Common
prayer
,
and
the
outwarde
gouernement
.
These
are
the
chiefe
heades
of
the
difference
betweene
them
&
vs
.
While
men
seeke
to
perfect
Churches
,
they
will
bring
to
passe
,
that
there
will
bee
among
vs
no
Church
at
all
.
Now
with
vs
,
there
is
leaue
for
all
men
to
be
good
,
if
they
will
by
Gods
grace
indeuour
.
They
would
haue
it
so
as
they
fancie
,
that
no
man
should
be
euill
:
but
this
is
impossible
.
If
we
can
bring
to
passe
,
that
the
Gospell
be
taught
in
all
places
,
and
that
sinnes
bee
most
seuerelie
punished
,
and
all
be
brought
to
the
learning
of
the
worde
of
God
:
then
shall
we
see
a
more
perfect
and
beautifull
forme
of
the
Church
among
vs
.
Thus
many
of
these
controuersies
will
be
appeased
,
then
shal
we
most
clearelie
appeare
to
bee
the
armie
of
Christ
,
and
hee
will
shewe
himselfe
to
be
our
captaine
,
and
Lorde
,
and
God
.
Thus
much
to
them
that
denie
that
we
are
Christs
armie
,
and
that
our
Churches
as
they
now
stand
,
are
not
the
true
Churches
of
Christ
.
This
matter
being
thus
runne
ouer
,
it
is
time
to
returne
to
that
which
wee
haue
in
hand
.
The
beast
,
and
the
kings
of
the
earth
and
their
armies
,
fight
against
him
that
sitteth
on
the
horse
,
and
against
his
armie
.
A
parte
of
this
armie
,
the
Churche
of
England
as
it
standeth
nowe
is
,
by
the
singular
goodnes
of
God
.
All
Gods
people
make
but
one
armie
,
and
that
an
vnited
armie
.
How
much
more
then
is
it
necessary
,
that
we
which
be
but
one
band
as
it
were
,
of
this
mightie
armie
,
should
agree
together
in
one
?
Let
all
lay
aside
enuie
,
pride
,
and
aemulation
.
Let
vs
especially
now
in
the
time
of
so
dangerous
threatnings
,
and
attempts
of
the
enemies
,
put
away
strife
about
these
matters
.
Many
doubtlesse
stirre
vp
,
and
set
a
fire
the
parties
on
both
sides
,
and
yet
beare
no
loue
to
eyther
.
It
were
the
best
meanes
of
the
enemies
victorie
,
to
increase
strife
.
Cyprian
ascribeth
the
violent
persecution
that
came
vpon
the
Church
in
his
time
vnder
Decius
,
to
dissension
,
which
fell
among
them
,
especially
,
by
meanes
of
the
Nouatians
,
euen
such
a
sect
as
this
is
,
that
vnder
pretence
of
a
greater
puritie
,
would
make
a
Church
by
themselues
.
Thus
he
describeth
his
times
.
Patrimonio
&
lucro
studentes
,
amulationi
&
dissentioni
vacantes
,
simplicitatis
&
fidei
negligentes
,
seculo
verbis
solis
&
non
factis
renunciantes
,
vnusquisque
sibi
placentes
&
omnibus
displicentes
:
Vapulamus
itaque
vt
meremur
.
While
wee
studie
for
gaine
&
riches
:
while
we
followe
pride
:
while
we
are
earnest
about
aemulation
&
dissention
,
negligent
about
faith
:
while
we
renounce
the
world
in
words
onelie
,
&
not
in
deeds
:
while
we
please
euerie
man
himselfe
,
&
displease
all
men
else
:
while
wee
giue
our selues
to
these
things
,
we
are
beaten
as
we
deserue
.
Eusebius
maketh
dissention
the
cause
of
the
most
grieuous
persecution
that
Dioclesian
brought
vpon
the
Church
,
which
lasted
13.
yeeres
:
In
which
the
Churches
were
throwen
downe
,
&
made
euen
with
the
ground
:
the
Bibles
were
taken
&
burnt
in
the
open
markets
:
the
pastours
&
Byshops
were
put
to
death
,
or
were
faine
to
lye
Lid
in
caues
.
Thus
hee
sayeth
:
Postquam
res
nostrae
,
&c.
After
our
estate
by
too
much
libertie
,
degenerated
into
nicenes
and
sluggishnes
,
and
one
hated
and
reuiled
another
,
and
wheresoeuer
it
happened
,
wee
among
our selues
,
and
by
our selues
,
did
set
vpon
one
another
with
armour
and
weapons
of
wordes
,
and
rulers
fell
out
with
rulers
,
and
pastors
with
pastors
,
and
people
moued
sedition
against
people
,
and
after
this
vnspeakeable
hypocrisie
and
mocking
,
did
growe
to
the
top
of
malice
and
naughtines
:
Gods
iudgement
(
after
his
accustomed
maner
)
came
vpon
the
Churches
.
This
was
the
estate
in
the
time
of
Eusebius
,
before
the
persecution
came
.
Ours
is
not
much
vnlike
.
God
graunt
dissention
cease
,
that
there
follow
not
the
like
euent
.
The
seueritie
of
some
men
in
maintaining
vnity
is
misliked
:
but
there
is
nothing
but
seueritie
can
helpe
vs
.
Abbas
Vrspergensis
by
reason
of
the
schisme
in
Germanie
about
the
election
of
the
Emperor
,
some
leaning
to
Philip
,
some
to
Berthold
,
some
to
Otto
,
saith
:
that
there
was
not
one
parish
which
agreed
with
another
,
&
that
by
occasion
of
this
,
&
such
strifes
,
the
Pope
did
grow
so
great
.
Iocundare
super
adiutrice
tua
discordia
,
quia
erupit
de
puteo
infernalis
abissi
,
vt
accumulentur
tibi
multa
pecuniarum
praemia
.
Habes
quod
semper
sitisti
,
decanta
canticum
,
quia
per
maliciam
hominum
non
per
tuam
religionem
orbem
vicisti
.
Thus
he
speaketh
to
Rome
:
reioyce
for
thy
helper
discord
,
because
she
is
broken
out
of
the
infernall
pit
that
much
money
may
bee
brought
to
thee
:
thou
hast
that
which
thou
hast
alwayes
thirsted
.
Sing
this
song
,
that
thou
hast
ouercome
the
world
,
by
meanes
of
the
malice
of
men
,
&
not
by
thy
religion
.
It
was
the
discord
of
men
that
made
the
Pope
great
,
and
brought
his
tyrannie
vppon
them
.
That
also
was
the
cause
of
Gods
iudgementes
vpon
the
East
Churches
:
the
dissention
about
the
Trinitie
made
a
way
for
Mahomet
.
If
any
thing
will
bring
the
Antichristian
yoke
vpon
this
lande
againe
(
which
God
turne
far
from
vs
)
it
will
be
dissention
.
Therefore
all
bitternes
,
and
libelling
,
and
slaundering
must
bee
layde
away
.
If
it
might
come
to
passe
that
wee
were
an
vnited
armie
,
then
we
might
easilie
hope
to
stand
,
we
might
preuaile
against
our
enemies
,
although
they
came
neuer
so
manie
,
or
so
oft
against
vs
.
To
bring
vs
to
vnitie
,
and
to
helpe
vs
to
get
the
victorie
against
the
common
enemie
,
wee
haue
neede
of
manie
meanes
.
These
causes
that
are
in
controuersie
must
be
opened
by
preaching
,
by
writing
,
by
conference
.
So
Augustine
stopped
the
mouthes
of
the
Donatistes
,
that
are
most
like
to
those
with
whome
wee
haue
to
deale
.
After
this
maner
,
he
oft
ouercame
the
Maniches
,
and
the
Palagians
,
Zwinglius
by
disputing
,
writing
,
and
preaching
,
draue
the
Anabaptistes
cleane
out
of
Zurich
,
although
there
they
began
.
If
sectaries
write
,
and
no
man
answere
:
if
they
priuelie
sowe
the
seede
of
their
secte
,
and
no
man
publikely
roote
it
out
:
they
will
ouergrowe
all
.
While
Doctor
Fulke
liued
,
his
aunswering
and
confuting
of
euerie
popish
Treatise
,
which
came
forth
in
English
,
did
much
good
in
keeping
away
from
vs
the
infection
and
poyson
of
Poperie
.
Able
men
shoulde
bee
chosen
(
if
they
offer
not
themselues
,
)
which
should
continue
that
course
,
that
nothing
might
appeare
against
Religion
,
or
gouernement
,
which
shoulde
not
be
aunswered
.
If
they
can
not
be
aunswered
,
let
the
faultes
be
amended
,
let
them
not
be
retained
.
This
is
one
meanes
to
helpe
to
recouer
vnitie
.
Another
helpe
must
be
in
the
ciuill
Magistrates
,
which
by
authoritie
and
punishment
,
must
restraine
the
libertie
of
rayling
,
of
libelling
,
and
of
contemning
the
gouernours
in
place
.
Vile
pamphlets
of
reproch
and
slaunder
,
should
not
be
suffered
to
goe
forth
:
no
,
not
against
an
enemie
.
While
we
suffer
one
parte
to
rayle
,
wee
prouoke
the
other
,
and
peraduenture
a
third
commeth
in
,
and
painteth
both
in
the
foulest
colours
.
These
should
be
meanes
to
vnite
vs
at
home
.
Against
our
common
enemies
,
wee
had
neede
first
to
be
armed
with
innocencie
and
righteousnes
:
we
must
beare
the
colours
of
our
captaine
Iesus
Christ
:
Hee
rideth
vpon
a
white
horse
;
and
the
warriours
which
were
in
heauen
,
by
hope
and
conuersation
followed
him
vpon
white
horses
clothed
with
fine
linnen
,
white
&
pure
.
And
before
in
this
Chapter
it
is
sayde
,
that
the
white
linnen
is
the
righteousnes
of
Saintes
.
If
wee
be
knowen
by
these
colours
,
our
captaine
and
generall
will
not
suffer
vs
to
be
ouerrunne
.
Nineue
repented
,
and
after
threatning
was
saued
.
God
hath
generallie
promised
to
anie
nation
repenting
,
that
hee
will
turne
away
the
euill
which
hee
hath
deuised
against
it
.
Wee
can
not
but
see
the
land
full
of
sinne
:
Contention
and
strife
in
the
Ministers
,
and
a
great
parte
of
the
people
:
Theftes
,
robberies
,
murders
neuer
so
manie
,
nor
with
such
multitudes
and
boldnes
attempted
:
Whoredome
,
excesse
,
pride
,
and
drunkennesse
ouerflowe
all
.
These
filthie
ragges
must
bee
cast
away
,
and
wee
must
put
vpon
vs
the
fine
white
linnen
of
righteousnes
.
Let
vs
not
thinke
that
the
righteousnes
of
ten
will
saue
our
land
,
as
it
would
haue
saued
Sodome
.
God
hath
not
made
such
a
generall
condition
with
all
people
:
and
there
is
no
comparison
betweene
fiue
little
cities
in
a
valley
,
and
all
this
lande
.
When
the
captiuitie
was
brought
vpon
Ierusalem
,
there
were
diuers
that
feared
God
among
them
.
The
righteous
man
shall
escape
himsefe
in
the
time
of
Gods
iudgement
:
Hee
shall
not
saue
anie
other
:
God
will
prouide
for
those
that
are
his
,
liuing
,
or
dying
.
If
Noah
,
Iob
,
and
Daniel
were
among
this
people
,
As
I
liue
sayeth
the
Lorde
,
they
should
saue
neither
sonne
nor
daughter
:
they
should
saue
but
their
owne
soules
.
Euerie
man
labour
to
bee
righteous
himselfe
,
and
hee
shall
bee
safe
.
Remember
that
Christ
iudgeth
and
fighteth
righteously
.
To
this
righteousnes
of
life
,
wee
must
also
ioyne
faith
,
or
rather
righteousnesse
must
bee
ioyned
to
faith
.
This
is
our
victorie
that
ouercommeth
the
worlde
,
euen
our
faith
.
By
faith
Dauid
,
Gedeon
,
and
the
rest
subdued
kingdomes
,
and
wrought
deliuerance
to
Gods
people
.
Although
wee
haue
sinne
,
yet
let
vs
repent
and
trust
in
Gods
mercie
and
power
,
and
commit
the
euent
to
him
.
Faith
preuaileth
with
God
by
prayer
.
By
prayer
,
Moses
fought
against
Amalek
:
Elias
by
prayer
obteyned
fire
to
consume
the
fiftie
that
came
to
take
him
.
Prayer
deliuered
Ierusalem
and
Ezechias
,
when
Senacherib
was
readie
to
deuoure
them
.
These
must
be
our
spirituall
armour
.
These
must
we
put
on
as
Christians
:
and
as
men
,
we
must
arme
our selues
if
neede
require
otherwise
.
It
is
needefull
that
we
should
alwayes
be
readie
.
The
beast
will
not
change
his
nature
:
His
fauourer
is
mightie
and
impatient
of
a
foyle
.
Let
vs
not
bee
secure
,
because
God
hath
fought
for
vs
,
and
giuen
vs
one
victorie
.
Caesar
at
his
first
comming
into
this
land
,
had
the
repulse
.
The
Danes
were
at
the
first
beaten
backe
.
The
Gothes
at
their
first
comming
into
Italie
with
three
hundred
thousand
were
ouerthrowne
:
but
within
fiue
yeares
after
they
came
againe
,
and
destroyed
all
the
West
Empire
.
The
Sarasens
at
the
first
,
were
dispersed
and
drowned
with
tempest
comming
into
Spayne
:
but
at
length
they
tooke
it
,
and
inhabited
it
certaine
hundred
yeeres
.
Constantinople
was
not
wonne
at
the
first
expedition
against
it
.
It
is
not
in
vaine
,
that
God
bringeth
enemies
against
a
people
,
and
deliuereth
them
once
or
twise
.
It
is
not
to
make
them
proude
nor
secure
,
nor
more
licentious
:
but
(
if
they
amend
not
)
to
bring
a
more
seuere
and
horrible
reuenge
vpon
them
.
Let
vs
not
therefore
trust
to
this
,
that
God
hath
done
it
once
,
as
though
he
would
doe
it
alwayes
,
though
wee
become
negligent
,
and
waxe
worse
and
worse
.
Thus
if
we
arme
our selues
,
wee
shall
see
such
an
ende
of
the
battel
,
when
the
enemie
shall
come
against
vs
,
as
God
hath
here
foreshewed
.
The
beast
and
the
false
prophet
shall
be
taken
,
and
cast
into
the
lake
that
burneth
with
fire
and
brimstone
:
The
rest
shall
be
slaine
in
such
number
,
that
their
bodies
shall
not
bee
buryed
,
but
the
rauens
shall
feede
vpon
their
carcasses
.
Hitherto
,
God
hath
giuen
victorie
vpon
victorie
against
the
beast
,
and
I
trust
he
will
doe
it
still
,
till
that
enemie
be
consumed
.
This
age
hath
seene
manie
victories
against
him
,
and
it
is
verelie
to
bee
thought
,
it
shall
see
more
.
The
triumphant
songs
set
downe
so
oft
in
this
Chapter
,
after
the
discouerie
of
Antichrist
,
and
the
beginning
of
his
ouerthrowe
,
make
me
greatlie
to
hope
for
it
.
First
the
multitudes
sing
:
Halleluiah
:
Saluation
,
and
glorie
,
and
honor
,
and
power
be
to
the
Lorde
our
God
.
For
hee
hath
condemned
the
whore
,
and
reuenged
the
blood
of
his
seruantes
.
And
they
sayde
againe
:
Halleluiah
:
and
her
smoake
rose
vp
for
euermore
.
Then
the
pastours
,
and
all
the
creatures
sayde
Amen
,
Halleluiah
.
And
the
fourth
time
,
a
voyce
came
out
of
the
throne
saying
:
Prayse
our
God
all
yee
his
seruants
,
and
yee
that
feare
him
,
both
small
and
great
.
And
last
of
all
:
Iohn
saith
:
I
heard
lyke
a
voyce
of
a
great
multitude
,
and
as
the
voyce
of
manie
waters
,
and
as
the
voice
of
strong
thundrings
,
saying
,
Halleluiah
:
for
our
Lorde
God
almightie
hath
reigned
.
Let
vs
be
glad
and
reioyce
,
and
giue
glory
to
him
,
for
the
mariage
of
the
Lamb
is
come
,
and
his
wife
hath
made
her selfe
readie
.
Thus
about
the
time
of
the
fall
of
this
enemie
,
the
ioye
of
the
Church
shall
be
vnspeakeable
:
victorie
followeth
vpon
victorie
,
triumph
vpon
triumph
.
God
graunt
that
we
may
bee
prepared
against
these
enemies
,
that
(
if
they
come
against
vs
)
we
may
yet
haue
experience
of
these
victories
,
that
wee
may
sing
these
thankefull
and
ioyfull
songs
of
deliuerance
,
and
that
wee
may
bee
prepared
to
the
mariage
of
the
Lambe
,
and
founde
clothed
with
the
wedding
garment
when
hee
commeth
,
Amen
.