THE
THIRD
BOOKE
OF
THE
accomplishment
of
the
Prophecies
.
THE
PROPHECIE
OF
THE
Apostle
S.
PAVL
in
the
first
to
TIMOTHY
,
and
fourth
Chapter
.
CHAP.
I.
1
Now
the
spirit
speaketh
evidently
,
that
in
the
latter
times
some
shall
depart
from
the
faith
,
and
shall
giue
heed
vnto
spirits
of
error
,
and
doctrines
of
Devils
.
2
Which
speake
lies
through
hypocrisie
,
&
haue
their
consciences
burned
with
an
hot
yron
.
3
Forbidding
to
marry
,
and
commaunding
to
abstaine
from
meats
,
which
God
hath
created
to
be
received
with
giving
thankes
of
them
which
belieue
and
know
the
truth
.
4
For
every
creature
of
God
is
good
,
and
nothing
ought
to
be
refused
,
if
it
be
received
with
thankesgiving
,
&c.
The
accomplishment
of
this
Prophecie
.
THis
prediction
of
the
Apostle
,
being
not
wrapt
in
riddles
,
nor
shadowed
vnder
figuratiue
words
,
need
no
subtil
explication
,
nor
laborious
coniectures
to
be
vnderstood
,
we
need
not
speake
by
guesse
,
when
we
feele
the
evill
,
&
I
would
to
God
we
saw
it
lesse
cleere
then
we
do
.
The
Apostle
speaks
of
an
evill
that
must
happen
in
the
last
times
;
these
last
times
be
gunne
from
the
Apostles
times
,
as
he
himselfe
tels
vs
in
the
10.
Chap.
of
his
first
epistle
to
the
Corinthians
:
whence
it
followeth
that
these
last
times
are
now
much
neerer
,
and
that
this
present
age
is
more
the
last
times
,
then
that
was
wherein
S.
Paul
lived
.
In
these
last
times
therefore
he
foretels
of
a
departing
from
the
faith
,
of
spirits
of
errour
,
which
shall
teach
the
doctrine
of
devils
through
hypocrisie
against
their
owne
conscience
.
This
being
spoken
in
generall
would
haue
a
thousand
faces
,
and
bee
subiect
to
divers
interpretations
,
were
it
not
that
the
Apostle
himselfe
did
put
his
finger
vpon
the
evil
,
and
specifie
some
examples
thereof
;
not
the
worst
but
the
most
sensible
,
not
the
most
wicked
,
but
the
most
easie
to
bee
knowne
.
These
are
the
errors
.
1.
A
forbidding
to
marry
.
2.
A
commanding
to
abstaine
from
meats
.
Both
which
are
the
errors
of
Papistry
,
and
the
ordinances
of
the
church
of
Rome
,
more
religiously
observed
then
the
commandements
of
God
:
Wee
will
speake
of
each
of
them
severally
.
Of
the
single
life
of
the
Clergie
,
and
Monks
in
the
Church
of
Rome
.
MArriage
is
an
holy
bond
betweene
man
&
woman
,
whereby
they
are
made
one
body
,
&
one
flesh
.
If
antiquitie
giue
authoritie
to
things
?
it
was
from
the
beginning
of
the
creation
?
If
the
author
,
God
did
first
institute
it
;
If
the
place
where
it
began
?
it
was
established
in
Paradise
;
If
the
witnesses
?
Iesus
Christ
himselfe
did
authorize
it
by
his
presence
;
If
sanctity
?
God
compares
it
to
his
holy
covenant
,
promising
in
[
*
](A20930-e1540-b)
*
Hosea
.
2.19.20
.
O
see
,
that
he
will
marry
vs
vnto
himselfe
for
ever
in
righteousnesse
and
mercy
;
It
is
an
assistance
given
vnto
man
;
a
lenitiue
of
all
afflictions
,
a
remedy
against
in
continency
;
and
amongst
faithfull
persons
it
is
a
spirituall
harmonie
,
to
ioine
their
praiers
,
to
comfort
them
vp
in
their
miseries
,
to
encourage
them
on
to
good
workes
,
and
in
slipperie
places
to
reach
out
their
helping
hands
to
each
other
.
This
is
that
which
preserues
mankind
from
perishing
,
it
is
the
seed-plot
of
the
Church
,
the
fountaine
and
originall
of
al
kinred
and
affinitie
that
is
in
the
world
;
without
this
men
would
liue
dispersed
like
savage
beastes
,
without
making
vp
families
,
which
are
the
first
and
principall
parts
of
a
Common
wealth
.
Where
is
the
man
this
day
living
,
whose
virginitie
may
be
compared
with
Abrahams
marriage
,
in
whome
all
the
nations
of
the
world
were
blest
?
Wherevpon
[
*
](A20930-e1590-b)
*
Lib.
de
bono
coniugali
cap.
21.
S.
Austin
also
opposeth
it
to
the
virginity
of
S.
Iohn
.
But
there
is
nothing
that
doth
add
more
authoritie
vnto
marriage
,
then
that
comparison
so
often
[
*
](A20930-e1630-b)
*
Ephes.
5.
Psal.
45.
Rev.
19.
reiterated
in
the
holy
Scripture
,
whereby
the
vnion
of
Iesus
Christ
with
his
Church
is
compared
vnto
marriage
.
The
bond
whereof
is
the
holy
Ghost
,
the
contract
the
Gospell
,
the
Apostles
were
the
Registers
of
this
contract
,
and
Iesus
Christ
himselfe
sealed
it
with
his
bloud
:
the
betrothing
is
here
below
in
the
Church
,
but
the
wedding
it selfe
shall
bee
solemnized
in
heaven
.
God
clothing
this
spiritual
vnion
with
these
borrowed
terms
to
the
end
that
no
man
might
condemne
marriage
,
but
he
should
withal
despise
his
covenant
.
The
Prophets
,
Levits
,
yea
and
the
High
Priests
entered
this
holy
course
of
life
,
which
before
the
division
made
by
David
,
were
to
serue
every
day
at
morning
and
evening
sacrifice
.
But
if
God
had
thought
that
there
had
beene
any
pollution
in
marriage
,
hee
would
haue
found
some
other
meanes
to
continue
the
succession
of
his
Priests
,
then
by
the
hereditary
succession
of
children
after
their
fathers
.
Especially
seeing
that
then
in
outward
things
,
and
bodily
cleannesse
,
God
required
a
great
deale
more
puritie
vnder
the
law
then
he
doth
now
adaies
.
The
Apostles
also
were
married
:
for
in
the
first
of
S.
Mark
there
is
mention
made
of
the
mother
of
S.
Peters
wife
.
And
S.
Ambrose
vpon
the
11.
Chap.
of
the
2.
to
the
Corinthians
,
All
the
Apostles
,
saith
hee
,
except
Iohn
and
Paule
had
wiues
.
Ignatius
in
his
Epistle
to
the
Philadelphians
,
doth
not
except
Saint
Paul
;
but
saith
,
that
Peter
and
Paule
,
&
the
other
Apostles
were
married
.
And
Clemens
Alexandrinus
in
the
3.
booke
of
his
Stromes
,
after
a
long
reprehension
of
those
which
despise
marriage
vnder
the
shew
of
a
more
strict
sanctititie
,
addeth
.
Doe
they
reiect
the
Apostles
?
For
Peter
and
Philip
begat
children
.
Philip
married
his
daughters
to
husbandes
,
and
Paule
sticks
not
to
speake
vnto
his
wife
in
one
of
his
Epistles
.
Now
it
is
to
be
noted
that
in
these
places
,
the
Fathers
speak
of
marriage
as
it
is
a
remedy
against
incontinencie
,
and
as
it
was
thought
by
some
to
be
lesse
holy
then
virginitie
;
to
the
end
that
none
should
thinke
that
they
thought
the
Apostles
had
wiues
,
but
never
lay
with
them
.
They
tell
Christ
truly
in
the
9.
Chap.
of
S.
Matthew
,
Behold
we
haue
forsaken
all
and
followed
thee
,
And
Iesus
answers
them
;
Whosoever
shall
forsake
houses
,
or
brethren
,
or
sisters
,
or
father
,
or
mother
,
or
wife
,
or
children
,
or
lands
,
for
my
names
sake
,
hee
shall
receiue
an
hundreth
fold
more
,
and
shall
inherit
everlasting
life
.
But
we
must
knowe
that
this
promise
is
made
vnto
all
the
faithfull
,
and
not
only
to
the
Pastours
of
the
Church
.
For
he
saith
Whosoever
shal
leaue
&c.
and
yet
neuerthelesse
no
man
would
infer
out
of
this
place
that
all
the
faithfull
must
abstaine
from
their
wiues
,
or
forsake
their
children
for
Christs
sake
;
only
our
Saviour
would
that
all
the
faithful
should
leaue
all
that
is
most
neare
and
deare
vnto
them
,
when
it
shall
hinder
them
from
following
him
,
&
when
it
cannot
stand
together
with
the
profession
of
the
Gospell
.
Moreover
Christ
here
placeth
the
wife
,
and
the
children
,
&
the
lands
,
and
the
houses
in
the
same
rank
.
If
a
Bishop
therefore
may
bee
suffered
to
enioy
his
lands
,
or
houses
,
in
the
same
fashion
that
hee
did
enioy
them
before
hee
was
a
Bishop
or
Priest
,
what
reason
is
there
but
that
he
should
enioy
his
wife
in
the
same
manner
that
hee
did
before
hee
was
a
Priest
?
And
if
a
father
that
is
afterwards
made
a
Priest
shal
not
for
all
this
be
less
a
father
than
he
was
before
,
why
should
hee
become
lesse
an
husband
?
Especially
seeing
that
there
is
an
expresse
commaundement
of
our
Lord
in
the
19.
of
S.
Matt.
which
doth
not
permit
a
man
to
leaue
his
wife
for
any
other
cause
but
adulterie
.
And
which
saieth
,
that
they
are
no
more
two
but
one
flesh
,
Let
no
man
therefore
put
that
asunder
which
God
hath
coupled
together
;
Now
it
is
manifest
that
the
separation
which
he
speakes
of
,
is
a
separation
of
the
bed
,
seeing
that
he
opposeth
it
against
that
coniunction
by
which
man
and
woman
are
made
one
body
.
This
doctrine
being
sound
divinity
,
and
built
vpon
the
worde
of
God
,
as
we
will
shew
it
yet
more
manifestly
;
it
is
not
without
iust
cause
that
the
contrary
doctrine
is
called
the
doctrine
of
Devils
.
The
first
that
ever
spake
against
marriage
were
the
Tatians
,
Marcionites
,
&
Manichees
,
after
whom
Papistrie
succeeded
,
a
religion
patched
vp
togither
out
of
the
divers
shrids
of
ancient
heresies
.
For
the
Popes
haue
set
themselues
directly
to
contradict
the
Apostles
St
[
*
](A20930-e1960-b)
*
1.
Tim.
3.2.4
.
Paul
who
saith
,
that
a
Bishop
should
be
vnreprouable
,
the
husband
of
one
wife
,
having
his
children
vnder
obedience
with
all
honesty
.
On
the
contrary
Pope
Pelagius
in
the
61.
Distinction
commandes
,
that
there
should
be
no
bishop
chosen
,
but
such
a
one
that
hath
neither
wife
,
nor
children
,
nor
any
other
crime
contrary
to
the
canons
.
There
is
nothing
more
opposite
.
But
yet
in
this
contrariety
there
is
no
question
to
be
made
,
but
of
the
two
the
Pope
must
rather
bee
believed
,
since
that
in
his
[
*
](A20930-e2030-b)
*
Tit.
80
de
concessione
praebendarum
.
Canons
he
vaunts
that
hee
can
dispense
aboue
the
law
.
And
that
the
glosses
of
the
Church
of
Rome
tel
vs
herevpon
,
that
he
can
dispense
against
the
Apostle
,
&
that
he
doth
dispense
with
the
gospell
in
giving
it
what
interpretation
he
please
,
and
that
the
Apostle
had
nothing
else
but
certaine
Revelations
;
marry
his
holinesse
[
*
](A20930-e2130-b)
*
Can.
licet
Tit.
2.
de
constit
.
in
Sexto
.
brags
that
hee
hath
all
the
law
close
lockt
vp
within
the
clozet
of
his
brest
.
We
haue
therefore
plainely
seene
the
accomplishment
of
this
prophecie
.
It
is
true
that
our
adversaries
to
obscure
this
truth
,
say
that
S.
Paul
speakes
of
heretickes
which
forbad
marriage
not
onlie
to
Clarckes
and
Ministers
,
but
to
the
lay
people
too
,
and
that
as
a
wicked
and
vncleane
thing
in
its
owne
nature
;
That
the
Church
of
Rome
forbids
marriage
only
to
Clarckes
,
and
Monkes
,
and
such
as
haue
made
a
vow
of
continency
,
and
forbids
it
them
not
as
an
vncleane
thing
,
but
as
a
counsell
of
perfection
,
and
as
a
more
strict
&
sanctified
profession
.
1
I
answere
that
they
delude
themselues
in
seeking
to
delude
vs
.
For
the
Apostle
calleth
those
false
teachers
in
general
that
forbid
marriage
without
specifying
anie
cause
for
which
they
forbid
it
:
the
rule
being
general
,
it
is
not
for
vs
to
put
in
I
know
not
what
exceptions
which
the
worde
of
God
shall
not
put
in
.
By
diverse
lines
wee
may
well
come
to
the
same
point
,
and
by
diverse
waies
runne
to
the
same
precipice
.
The
selfe
same
errour
is
formed
in
the
spirit
of
men
by
diverse
reasons
,
yet
all
the
causes
of
error
,
and
contrary
to
the
holie
Scriptures
.
2
Besides
I
say
that
they
deceiue
themselues
if
they
think
that
the
Manichees
for
bad
marriage
vnto
all
,
they
forbad
it
them
only
whom
they
called
their
chosen
or
elect
;
For
so
did
they
name
their
pastours
,
&
such
as
made
profession
of
a
more
exact
&
sanctified
kinde
of
life
amongst
them
.
S.
Austin
is
a
witnesse
fit
to
bee
believed
for
this
,
because
himselfe
was
a
Manichee
at
first
for
a
long
time
:
who
in
the
second
book
,
of
the
manners
of
the
Church
,
and
the
Manichees
,
&
18.
Chapt.
brings
in
the
Manichees
speaking
as
our
adversaries
doe
at
this
day
.
Here
,
saith
he
,
I
knowe
that
you
wil
exclaime
for
to
make
vs
odious
,
that
you
doe
not
forbid
marriage
at
all
,
since
that
is
not
forbidden
to
your
hearers
(
which
are
in
the
2
rancke
amongst
you
)
to
marry
,
and
to
haue
wiues
.
And
in
his
74.
Epist.
They
which
are
called
the
hearers
amongst
them
,
eate
flesh
,
plough
their
fields
,
and
haue
wiues
too
if
they
will
,
none
of
which
are
done
by
those
whome
they
call
their
elect
.
Whence
it
also
appears
that
they
did
not
take
marriage
to
be
simply
bad
,
since
they
did
permit
it
to
their
people
.
No
more
true
is
that
which
our
aduersaries
say
that
the
Church
of
Rome
doth
not
maintain
that
marriage
is
a
wicked
and
vncleane
thing
in
its
own
nature
.
For
see
how
the
Popes
speake
of
it
.
Pope
Innocent
in
his
82.
Distinction
,
doth
forbid
[
*
](A20930-e2380-b)
*
Can.
Proposuit
.
that
they
which
dwell
with
their
wiues
should
be
receaued
to
any
holy
charge
,
because
it
is
written
,
Be
yee
holy
as
I
am
holy
,
saith
the
Lord
.
This
Pope
it
seems
thought
that
marriage
could
not
stand
together
with
sanctity
.
And
by
consequence
that
it
was
a
prophane
thing
.
And
note
the
abuse
;
For
when
God
saith
,
Be
yee
holy
,
hee
speakes
to
all
men
:
but
if
by
this
commandement
God
did
require
that
men
should
abstaine
from
their
wiues
,
what
remaines
there
more
but
that
there
should
no
man
bee
married
?
To
the
same
purpose
doth
he
produce
the
passage
of
the
Apostle
to
Titus
Chap.
1.
Vnto
the
pure
al
things
are
pure
,
but
to
them
that
are
defiled
and
vnbeleeuing
,
is
nothing
pure
.
Vpon
this
place
doth
hee
ground
the
single
life
of
Priests
to
the
end
they
may
bee
pure
,
otherwise
hee
thinkes
them
defiled
and
vnbeleiuing
.
Also
wickedly
wresting
that
saying
of
the
Apostle
Rom.
8.
v
8.9
.
against
married
persons
.
Hee
speakes
thus
to
the
Clarks
.
They
which
are
in
the
flesh
cannot
please
God
;
Now
yee
are
not
in
the
flesh
but
in
the
spirit
.
Could
hee
more
disgrace
married
men
then
to
saie
they
cannot
please
God
.
For
note
that
the
Apostle
in
this
place
speaks
to
al
the
faithfull
in
generall
.
Pope
Syricius
in
the
same
Distinction
speakes
yet
more
disgracefully
of
marriage
;
for
first
he
ranckes
the
Priestes
which
beget
children
vpon
their
owne
wiues
,
with
those
that
commit
adulterie
.
We
haue
vnderstood
,
saith
he
,
that
many
Priests
and
Deacons
,
haue
a
long
time
after
their
consecration
,
gotten
children
both
in
marriage
,
as
also
by
fornication
;
A
little
after
he
speaks
vnto
them
both
equally
;
Let
them
which
are
giuen
to
fornication
,
&
which
teach
these
sinnes
tel
me
&c.
And
we
haue
heard
aboue
how
Pope
Pelagius
accounts
the
marriage
of
Clarkes
for
a
sinne
.
So
in
the
31.
Cause
,
1.
Quest.
Canon
.
Hac
ratione
,
the
Romish
decree
saith
,
that
howbeit
the
Apostle
S.
Paul
haue
commanded
second
marriages
,
yet
according
to
truth
,
and
in
reason
it
is
fornication
.
And
the
vow
of
single
life
is
by
them
called
the
vow
of
chastity
,
as
though
there
were
no
chastitie
in
marriage
.
Bellarmine
in
his
34.
Ch.
of
the
book
of
Monkes
,
stiles
the
marriage
of
Clarkes
and
Monkes
by
the
name
of
sacrilege
,
and
affirmes
that
they
sinne
lesse
which
commit
fornication
,
after
they
haue
once
taken
a
vow
,
then
they
doe
which
marry
.
And
in
the
19.
Chap.
of
the
1.
booke
of
Clarkes
,
he
saith
that
the
marriage
of
Saints
is
not
without
some
pollution
&
vncleanesse
.
And
indeed
should
this
people
hold
their
peace
,
yet
experience
would
tel
as
much
.
For
who
is
there
but
knows
,
that
to
see
a
Priest
keepe
a
pretty
wench
in
his
house
,
or
to
goe
into
a
Stewes
,
is
thought
but
a
laughing
matter
,
and
held
to
be
a
veniall
slip
?
But
if
a
Priest
should
be
married
in
the
sight
of
the
Church
,
this
would
bee
held
for
a
prodigie
;
They
would
say
that
this
were
the
cause
of
the
plague
or
the
dearth
that
lay
vpon
them
;
that
the
eclipse
of
the
sunne
did
prognosticate
this
:
&
out
of
question
it
should
bee
recorded
in
their
Chronicles
.
The
former
is
but
simple
fornication
,
but
the
other
is
sacrilege
.
For
500.
publicke
brothell
▪
houses
to
be
in
the
citty
of
Rome
is
thought
nothing
so
hainous
a
crime
,
as
that
one
of
the
Cordiliers
should
be
seene
to
be
married
.
Moyses
,
Samuel
,
the
Prophet
Esay
,
and
the
Apostle
S.
Peter
,
which
were
all
married
,
would
be
thought
monsters
now
a
daies
;
&
a
man
might
get
mony
by
leading
them
about
to
bee
seene
for
strange
sightes
.
By
this
therefore
wee
see
that
this
prophecy
is
fulfilled
every
kinde
of
way
.
They
excuse
it
by
their
vow
,
and
say
that
the
marriage
of
clarks
and
monks
is
therefore
sacrilege
because
in
beeing
married
they
breake
their
vow
.
To
which
I
answere
that
if
the
marriage
of
clarcks
were
therfore
only
to
be
condemned
,
they
should
call
it
by
the
name
of
faithlesnesse
only
,
or
infidelitie
,
and
not
of
pollution
as
Pope
Syricius
doth
;
nor
yet
of
sacrilege
as
Bellarmine
.
And
in
trueth
why
is
it
that
before
they
receiue
any
to
be
clarckes
they
exact
this
vow
of
them
so
severely
without
anie
exception
,
but
that
they
thinke
that
marriage
in
it selfe
is
not
lawfull
for
them
although
they
tooke
no
vow
.
As
for
the
necessity
of
keeping
vowes
,
I
say
,
that
the
first
vowes
when
they
are
good
and
necessarie
,
may
not
be
broken
by
those
we
take
after
,
&
I
am
perswaded
they
will
grant
me
this
.
But
a
clarcke
before
ever
he
were
a
clarcke
did
he
not
make
a
vow
and
promise
to
God
to
keepe
his
commaundements
?
This
is
that
which
we
all
promise
at
our
first
entrance
into
the
Church
,
and
although
we
did
not
promise
it
,
yet
for
all
that
were
we
bound
to
keepe
it
.
Now
amongst
the
commandements
of
God
this
is
one
.
[
*
](A20930-e2810-b)
*
Hieron
.
ad
Eustochium
.
To
avoid
fornication
,
let
every
man
haue
his
wife
,
&
every
woman
her
husband
.
If
therefore
any
Monke
be
lustfull
,
and
it
fare
with
him
as
it
did
with
S.
Ierome
,
who
after
all
his
prayers
and
fastings
,
did
yet
still
dreame
of
women
and
burne
with
incontinencie
,
I
demand
to
which
vow
he
is
most
bound
,
either
to
that
which
hee
made
to
obay
God
,
who
commands
all
such
to
marry
,
or
to
that
which
he
made
to
the
Church
that
hee
would
never
marry
?
Can
they
without
impietie
affirme
that
he
must
rather
keepe
the
vowe
made
to
the
Church
wherevnto
he
is
not
tied
by
God
,
then
that
which
he
made
to
God
,
&
which
he
were
bound
to
keepe
although
hee
had
not
made
it
?
Especially
seeing
that
[
*
](A20930-e2850-b)
*
Tho.
in
22.
qu.
88.
art.
2.
Tho.
Aquinas
,
and
Cardinal
[
*
](A20930-e2910-b)
*
Bell.
lib.
de
Clericis
.
c.
18
Bellarmine
confesse
that
the
single
life
of
Priests
is
but
by
the
law
of
man
,
but
to
abstaine
from
fornication
,
is
inioined
by
the
lawe
of
God
,
why
then
is
the
law
of
man
observed
more
religiously
then
the
law
of
God
?
Why
are
humane
institutions
more
strictly
kept
than
Gods
commandements
?
insomuch
that
a
Priest
which
shall
commit
fornication
against
the
law
of
God
,
is
thought
to
haue
sinned
a
great
deale
lesse
then
if
hee
were
married
against
the
promise
made
to
the
Church
without
the
commaundement
of
God
?
the
one
being
called
but
fornication
,
but
the
other
held
to
be
sacrilege
.
To
abstaine
from
fornication
is
nothing
but
to
obay
the
law
of
God
,
but
never
to
marry
is
a
counsell
of
perfection
,
and
a
worke
of
supererogation
▪
which
sets
the
Monkes
in
Paradice
in
a
far
higher
degree
of
glory
,
then
Abraham
,
Moses
,
and
all
the
Prophets
that
were
married
could
euer
attaine
vnto
.
But
I
would
yet
further
be
informed
,
if
when
a
man
take
vpon
him
to
be
a
Monk
and
promise
to
liue
chastly
,
whether
by
this
promise
he
doe
not
withall
promise
to
abstain
from
fornication
:
they
would
blush
to
deny
this
.
It
followes
therefore
that
hee
sinnes
far
more
in
committing
fornication
then
in
marrying
,
seeing
that
by
fornication
(
besides
the
violating
of
the
generall
vow
which
all
men
are
bound
to
make
to
God
,
he
also
breaketh
his
very
monasticall
vow
which
hee
tooke
vpon
him
over
and
aboue
the
commandement
of
God
.
To
all
these
things
our
adversaries
never
answer
directly
,
nor
speak
they
ought
to
the
purpose
.
They
make
digressions
in
the
praise
of
Virginitie
;
But
this
concernes
not
vs
,
who
acknowledge
that
virginitie
is
the
most
commodious
state
of
life
to
serue
God
in
without
straying
,
that
marriage
hath
its
discommodities
,
and
as
the
Apostle
saith
,
1.
Cor.
7.
troubles
in
the
flesh
,
especially
in
time
of
persecution
.
But
these
praises
agree
only
to
chast
virginitie
,
which
doth
not
consist
only
in
keeping
the
body
from
vncleannesse
,
but
in
withholding
the
minde
too
from
lust
.
Whosoever
hath
this
perfection
,
&
besides
hath
discretion
enough
to
guid
his
familie
,
that
man
doth
wisely
to
liue
single
.
But
if
he
be
set
vpon
by
wicked
desires
,
and
yet
notwithstanding
doth
still
affect
a
single
life
,
he
provoketh
God
,
exposeth
himselfe
to
temptations
,
ensnares
his
conscience
,
and
digs
a
pit
for
himselfe
to
fall
in
.
Chast
marriage
will
never
be
liable
to
so
many
discommodities
as
incontinent
virginitie
,
for
what
doe
they
which
liue
in
this
state
,
but
chew
the
bit
it
secret
,
thinking
that
condition
of
life
most
sweet
and
happy
which
they
are
denyed
to
liue
,
desiring
that
which
they
fly
,
hauing
their
thoughts
defiled
with
vnchast
imaginations
,
and
yet
notwithstanding
all
this
resolued
not
to
follow
the
counsell
of
God
,
and
to
abstaine
from
vsing
the
remedies
which
hee
hath
prescribed
.
This
is
a
vice
for
which
Philosophie
could
never
finde
a
name
,
to
burne
with
lust
,
and
whilst
wee
are
in
this
taking
,
to
vow
to
God
that
wee
will
flie
from
the
remedies
that
hee
hath
ordained
against
it
;
which
is
all
one
as
if
a
man
were
sicke
,
and
should
promise
God
that
he
would
take
no
Phisicke
,
there
is
rashnesse
in
this
mixed
together
with
obdurat
superstition
.
To
vrge
this
yet
further
we
aske
if
this
continent
virginitie
be
the
gift
of
God
,
or
whether
it
be
in
our
owne
power
,
Bellarmine
answers
that
it
is
truely
the
gift
of
God
and
yet
neverthelesse
that
it
is
in
our
owne
power
.
de
Mon.
cap.
31
Which
is
a
plaine
contradiction
;
for
if
God
giue
it
vs
then
is
it
not
in
our
power
,
seeing
that
wee
doe
not
carry
the
key
of
his
gifts
,
and
that
his
goods
are
not
at
our
disposall
.
It
is
true
indeed
that
wee
aske
the
grace
of
God
freely
;
&
vse
it
with
out
constraint
,
but
it
is
God
that
maketh
vs
disposed
to
aske
it
,
and
giues
vs
the
will
to
vse
it
.
[
*
](A20930-e3100-b)
*
Phil.
2.13
.
It
is
hee
which
worketh
both
the
will
and
deed
in
vs
,
even
of
his
good
pleasure
.
Seeing
then
it
is
the
gift
of
God
,
when
any
man
doth
aske
the
gift
of
continuing
in
a
single
life
without
desire
of
marying
,
doth
God
stil
heare
him
?
And
where
is
then
the
promise
that
God
will
heare
him
as
concerning
this
.
For
confidence
of
prayer
must
bee
grounded
on
some
promise
of
God
.
Bellarmine
cannot
produce
any
promise
,
only
he
brings
vs
,
as
his
fashion
is
,
a
ridiculous
distinction
;
[
*
](A20930-e3140-b)
*
Cap.
34.
lib.
2.
de
Mon.
saying
,
that
God
giues
all
men
a
possibility
of
containing
themselues
,
but
that
hee
giues
not
vnto
all
men
actually
to
containe
themselues
,
but
only
to
such
as
he
thinkes
good
.
As
who
should
say
,
that
God
gaue
one
power
to
be
an
Emperor
,
but
yet
did
not
grant
that
he
should
be
an
Emperour
;
that
God
gaue
a
man
power
to
bee
wise
,
but
yet
did
not
graunt
that
he
should
be
wise
.
But
to
what
ende
serues
that
power
,
that
is
neuer
reduced
in
to
act
?
For
our
question
was
not
,
whether
God
gaue
the
power
or
the
act
;
but
whether
he
gaue
the
act
of
being
continent
to
all
men
?
Hee
confesseth
therefore
that
hee
giues
not
this
but
to
some
particulars
;
and
that
to
be
actually
continent
is
a
guift
of
god
that
is
not
given
to
all
.
If
then
there
be
a
Monke
,
to
whom
God
hath
not
given
the
gift
of
continency
,
and
which
burnes
with
inward
lust
,
who
shall
tell
you
himselfe
,
that
after
so
many
Pater
Nosters
said
,
and
often
fastings
,
hee
is
yet
still
tempted
with
the
spirit
of
fornication
;
I
woulde
knowe
whether
such
a
one
bee
to
followe
the
Apostles
counsell
,
that
is
to
marry
,
or
else
to
continue
in
his
former
incontinencie
?
But
it
ill
befits
these
fellowes
to
talke
of
such
things
.
For
as
it
ill
beseems
a
slaue
to
discourse
of
liberty
,
or
a
man
with
his
belly
ful
to
preach
fasting
&
pennance
:
so
also
is
it
ill
beseeming
these
squires
that
liue
so
vnchastly
,
to
dispute
of
chastitie
.
For
their
liues
speak
against
them
,
&
their
rules
are
refuted
by
their
actions
.
Hardly
would
a
man
beleeue
them
since
they
doe
not
beleeue
themselues
,
and
since
they
make
a
vow
of
chastity
,
that
so
they
may
liue
the
more
dissolutely
.
They
speake
against
nature
,
whilst
they
are
most
giuen
to
nature
;
(
to
say
nothing
of
their
pleasures
contrary
to
nature
.
)
Let
them
therefore
first
learne
to
liue
,
before
they
goe
about
to
dispute
;
and
let
the
Covent
go
no
more
to
the
Stewes
,
nor
the
Stewes
bee
kept
any
more
in
the
Covent
,
if
they
would
not
haue
vs
beleeue
that
continency
is
a
gift
,
which
God
giues
not
to
such
as
correct
his
word
.
Or
if
every
one
may
haue
it
that
will
,
the
more
to
blame
they
for
refusing
it
,
since
it
was
in
their
power
to
haue
had
it
.
Nor
let
them
speake
any
more
to
vs
of
these
vowes
,
which
are
a
yoke
of
yron
,
and
a
snare
to
intangle
weake
soules
.
For
they
omit
the
first
point
,
which
is
,
that
they
should
knowe
before
they
take
any
vowe
,
whether
it
be
good
and
lawful
;
seeing
that
if
it
be
not
lawfull
to
make
,
it
is
vnlawfull
to
keep
.
Things
which
are
bad
to
promise
,
are
worse
yet
to
performe
.
Virginity
is
a
good
thing
,
&
honest
,
but
for
a
man
to
tie
himselfe
thereto
,
is
a
token
of
rashnesse
&
ignorance
of
his
owne
infirmity
.
For
vowes
are
then
good
when
they
haue
these
3
conditions
,
1.
If
the
things
vowed
be
good
.
2.
If
they
bee
such
as
we
know
to
be
in
our
owne
power
.
3.
If
we
vow
them
willingly
and
wittingly
.
None
of
al
which
are
found
in
the
vowes
of
chastity
which
the
Monckes
and
Clarckes
take
;
For
to
liue
single
is
good
,
but
not
for
all
,
but
only
for
such
as
haue
the
gift
of
continency
:
it
is
good
,
but
not
in
that
degree
of
goodnes
as
they
would
haue
it
,
making
it
a
kinde
of
perfection
aboue
the
law
,
and
a
worke
of
supererogation
whereby
we
render
God
more
then
we
owe
him
.
It
is
hard
that
that
which
is
the
occasion
of
so
much
vncleannesse
should
be
a
work
of
more
worth
than
to
loue
God
with
all
our
hearts
.
Or
that
that
should
be
a
worke
of
supererogation
,
which
if
every
one
kept
,
the
church
would
ere
long
bee
abolisht
from
the
face
of
the
earth
,
2.
That
it
is
not
in
our
power
we
haue
shewed
already
,
&
their
liues
which
make
this
vow
,
shew
their
vnablenesse
to
perform
it
.
3.
The
monastical
vow
is
not
alwaies
made
wittingly
,
and
willingly
.
Many
there
be
that
enter
into
it
through
choler
,
some
through
despaire
,
and
others
out
of
ignorance
,
and
in
their
tender
age
when
they
doe
not
knowe
what
the
motions
of
lust
meane
.
A
father
will
say
,
how
shall
I
marry
all
my
daughters
,
how
shal
I
devide
my
goods
amongst
so
many
sonnes
?
I
must
needs
place
my
lame
sonne
in
a
monastery
,
&
since
he
is
fit
for
no
other
calling
,
make
him
a
man
of
the
church
.
It
is
a
rare
thing
and
seldome
seene
to
offer
a
lamb
without
spot
to
God
.
And
these
poore
children
being
come
to
yeares
they
finde
themselues
taken
in
the
net
,
into
which
they
entred
at
first
as
it
were
reioicing
,
but
liue
therein
sorrowing
,
seeing
themselues
caught
,
with
out
all
hope
of
ever
being
set
at
liberty
.
Seeing
then
it
is
better
for
the
governement
of
our
life
to
follow
sacred
and
sure
rules
,
then
rash
and
indiscreet
vowes
;
and
not
so
much
to
keepe
that
to
which
wee
haue
bound
our selues
,
as
that
to
which
we
are
bound
by
God
,
we
will
conclude
this
discourse
,
with
the
rule
of
the
Apostle
.
1.
Tim.
chap.
3.
Let
a
bishop
therefore
be
vnreproueable
,
the
husband
of
one
wife
,
ruling
his
owne
house
honestly
,
having
his
children
vnder
obedience
with
all
reverence
.
The
common
evasion
is
,
that
S.
Paule
meanes
only
that
a
Bishop
must
not
haue
had
but
one
wife
before
his
election
into
that
charge
,
but
that
after
his
election
he
is
to
haue
none
.
Hierome
a
professed
enemie
of
marriage
vnderstandes
it
thus
.
They
interpret
these
words
therefore
,
Let
a
Bishop
be
,
by
these
,
Let
a
Bishop
haue
beene
.
By
their
reckoning
the
Apostle
should
speak
thus
.
Let
such
a
one
be
chosen
to
bee
a
Bishop
that
hath
beene
irreproueable
,
the
husbvnde
of
one
wife
,
watching
,
temperate
,
modest
;
or
,
but
let
him
now
be
so
no
longer
;
so
doe
they
make
the
Apostle
the
teacher
of
vices
,
and
the
entrance
into
a
Bishoprick
to
be
a
ceasing
from
vertue
.
But
though
it
were
harde
for
S.
Paul
to
foresee
that
any
should
wrest
his
words
so
strangely
,
yet
,
as
it
seemes
,
he
meant
purposely
to
put
the
matter
out
of
controversie
,
by
that
which
he
annexeth
in
the
12
verse
.
Let
the
deacons
be
the
husbands
of
one
wife
,
and
such
as
can
rule
their
children
well
,
and
their
owne
housholds
;
where
these
words
Let
them
be
,
go
immediatly
before
,
and
are
ioined
only
to
the
word
,
husbands
.
And
,
which
is
more
,
in
the
11.
verse
,
he
ordaineth
that
their
wiues
be
honest
,
not
evill
speakers
,
but
sober
,
and
faithfull
in
al
things
.
Who
would
thinke
that
S.
Paule
did
instruct
the
women
that
had
been
the
wiues
of
Bishops
,
but
not
such
as
were
▪
His
meaning
therefore
is
that
Bishops
,
and
Deacons
should
not
be
Digamists
,
&
that
they
should
neither
in
former
times
haue
had
,
nor
at
the
present
haue
but
one
wife
at
once
;
because
then
it
was
the
custome
that
man
and
wife
were
often
separated
by
divorce
for
other
causes
besides
adulterie
,
&
vpon
light
occasions
,
and
afterward
marryed
againe
as
they
thought
best
,
which
the
Apostle
S.
Paule
doth
forbid
,
not
onlie
to
Bishops
and
Deacons
,
but
to
such
[
*
](A20930-e3390-b)
*
1.
Tim.
5
9
widdowes
also
as
served
in
the
church
,
to
the
end
no
man
might
say
that
they
had
two
husbands
,
the
one
with
them
,
and
the
other
divorced
.
Wherein
the
truth
is
so
cleere
,
and
the
liberty
of
expounding
being
,
by
having
beene
,
so
intolerable
,
that
Bellarmine
himselfe
,
(
howsoever
he
threaten
as
though
he
would
contest
)
is
faine
to
yeeld
vnto
it
,
in
the
21.
chap.
of
his
1.
booke
of
Clerckes
,
in
these
words
,
Chrysostome
and
the
other
fathers
vpon
this
place
teach
that
Paule
made
no
law
that
bishops
should
haue
wiues
,
but
only
that
they
should
not
haue
,
nor
haue
had
but
one
.
Agreeable
to
Pope
Leos
exposition
in
his
85.
Epistle
.
The
Apostle
bids
vs
t●
choose
a
bishop
that
is
knowne
to
haue
beene
marryed
,
or
to
be
marryed
but
to
one
wife
.
This
so
manifest
a
truth
,
and
so
forcible
an
evidence
,
hath
by
force
extorted
confessions
from
our
adversaries
which
are
inserted
in
the
Romish
decrees
.
In
the
23.
Distinction
about
the
governement
of
Clerckes
,
it
is
said
,
Let
them
labour
to
preserue
the
chastitie
of
their
bodies
inviolable
,
or
at
the
most
let
them
marry
but
once
;
and
in
the
26.
cause
quaest.
2.
The
marriage
of
Priests
,
and
of
cousens
,
is
forbidden
neither
by
the
Legall
,
nor
Evangelical
,
nor
Apostocall
authority
,
neverthelesse
it
is
absolutelie
forbidden
by
the
authority
of
the
Church
.
Where
by
the
Church
he
vnderstands
the
Romish
church
.
For
in
the
Aethiopian
Church
,
which
containes
17.
realmes
,
the
Monckes
are
married
,
and
are
labouring
and
handy
crafts
men
;
and
in
the
Greeke
Church
the
Priests
and
Deacons
are
married
once
.
Witnesse
the
Canon
Aliter
in
the
32.
Distinction
.
The
tradition
of
the
East
church
is
divers
from
this
of
the
church
of
Rome
.
For
their
Priests
,
Deacons
,
and
Subdeacons
are
marryed
:
But
in
this
church
no
priest
from
a
subdeacon
to
a
bishop
hath
any
liberty
to
marry
.
In
the
very
same
Distinction
is
the
iudgement
of
the
councell
of
Nice
set
downe
in
these
words
,
concerning
the
resistance
made
by
Paphnutius
bishop
of
Thebais
.
Now
Paphnutius
the
confessor
withstood
this
,
shewing
that
marriage
was
honorable
,
and
saying
that
it
was
chastitie
for
a
man
to
liue
with
his
owne
wife
.
Wherfore
hee
advised
the
councell
not
to
establish
such
a
law
;
affirming
that
it
was
a
matter
of
importance
,
and
that
it
would
bee
an
occasion
either
to
them
or
their
wiues
of
fornication
.
And
this
was
Paphnutius
his
opinion
although
himselfe
were
not
married
,
whose
advise
was
approved
of
by
the
Synod
.
The
like
is
reported
by
Socrates
in
his
1.
booke
and
8.
Chap.
&
by
Sozomene
in
his
1.
book
23.
Chap.
&
by
Nicephorus
Callistus
in
the
8.
book
of
his
history
,
Chap.
19.
and
by
the
actes
of
the
councell
of
Nice
written
by
Gelasius
Cysicensus
,
all
which
do
not
onlie
speake
of
suffering
Priests
to
haue
wiues
,
but
graunt
them
the
enioining
of
the
marriage
bed
,
as
honest
and
lawfull
.
Which
I
haue
therefore
the
longer
insisted
vpon
,
because
there
be
some
that
haue
mard
this
history
,
and
that
tell
it
otherwise
.
In
the
56.
Distinction
,
in
the
Canon
Osius
,
there
is
a
greate
bedroll
of
bishops
reckoned
vp
,
which
were
the
sonnes
of
bishops
,
Priests
,
or
Deacons
;
And
least
a
man
should
think
that
they
were
begotten
before
their
fathers
had
taken
holy
orders
,
a
little
after
in
the
same
Distinction
,
the
exposition
is
annexed
in
these
wordes
.
When
we
reade
aboue
that
Priests
children
haue
beene
made
Popes
,
we
must
not
thinke
that
they
were
begot
by
fornication
,
but
by
lawfull
marriage
,
which
,
before
this
prohibition
,
was
permitted
vnto
all
,
and
is
at
this
day
(
as
all
know
)
suffered
in
the
East
Church
.
Hence
come
these
Canons
of
the
auncient
Councels
.
The
4
Canon
of
the
counsell
of
Gangres
is
this
.
If
any
one
shall
put
a
difference
betweene
a
Priest
that
is
married
,
as
though
it
were
not
lawfull
to
receaue
the
sacrament
at
his
hands
when
he
shal
serue
it
,
Let
him
be
an
Anathema
.
A
Canon
which
Bellarmine
hath
falsified
in
the
21.
Chap.
of
his
first
book
of
Clerkes
,
having
turned
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
by
Qui
vxorem
habuit
,
which
had
a
wife
,
whereas
it
signifieth
,
Qui
vxorem
duxit
,
which
hath
married
a
wife
,
that
is
as
much
to
say
,
which
is
marryed
.
Witnesse
the
vulgar
translation
allowed
of
by
the
Councell
of
Trent
,
which
translates
the
10.
verse
of
the
7.
Chap.
of
the
1
to
the
Corinthians
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
ijs
autem
qui
matrionio
iuncti
sunt
,
to
those
which
are
marryed
,
and
not
as
Bellarmine
,
Iis
qui
vxorem
habuerunt
,
to
those
which
haue
beene
marryed
.
The
6.
Generall
councell
assembled
at
Trulla
to
make
Canons
hath
an
expresse
ordinaunce
herevpon
in
the
13.
Canon
in
these
words
.
For
as
much
as
we
haue
vnderstood
,
that
it
hath
beene
ordained
for
a
rule
in
the
Church
of
Rome
,
that
whosoever
will
bee
a
Deacon
or
Priect
,
must
first
protest
that
he
will
never
any
more
after
that
haue
to
doe
with
his
wife
:
we
,
following
the
Apostolicall
order
&
discipline
,
will
that
the
lawfull
marriages
of
Clergy
men
be
for
ever
availeable
,
by
no
means
separating
them
from
their
wiues
,
nor
forbidding
them
to
come
togither
at
convenient
times
.
Wherefore
if
any
one
shall
be
thought
worthy
to
be
chosen
a
subdeacon
,
deacon
,
or
a
Priest
,
let
him
not
be
hindred
from
mounting
to
this
degree
because
he
dwels
togither
with
his
lawfull
wife
,
and
let
it
not
bee
exacted
of
him
in
the
day
of
his
election
to
renounce
the
company
of
his
lawfull
spowse
.
Least
by
this
we
be
constrained
to
disgrace
marriage
,
which
was
first
instituted
by
God
,
and
blessed
by
his
presence
,
seeing
that
the
Gospel
cries
out
that
no
man
shoulde
separate
that
which
God
hath
ioined
togither
;
This
,
vnder
the
paine
of
excommunication
&
deposition
:
and
all
against
the
Church
of
Rome
,
expresly
named
in
the
Canon
.
It
is
true
indeede
that
Bellarmine
incensed
against
the
Councel
,
cals
it
profane
,
in
his
1.
booke
of
Clarkes
19.
Chap.
so
defaming
and
disgracing
these
ancient
councels
as
often
as
they
shall
speake
against
the
Church
of
Rome
.
But
he
did
not
marke
how
withall
he
condemned
Pope
Adrian
,
which
allowes
of
this
6.
Councell
togither
with
all
the
Canons
thereof
:
which
approbation
is
inserted
in
the
Decretals
in
the
third
Distinction
of
Consecration
.
To
this
councell
doth
Iustinians
constitution
agree
in
the
Code
,
&
2.
law
De
Episcopis
&
Clericis
:
the
wordes
whereof
are
these
.
Let
not
clergie
men
be
compelled
to
finde
post
horses
,
nor
carts
for
common
carriages
,
and
let
not
their
goods
and
substance
be
taxed
for
this
purpose
.
Let
all
Clarcks
enioy
this
priviledge
,
so
that
neither
their
wiues
nor
their
children
be
subiect
to
this
burden
.
Wee
haue
heard
a
multitude
of
ancient
authors
herevpon
,
which
teach
that
the
Apostles
were
marryed
.
If
we
beleeue
Platina
in
the
life
of
Cletus
the
1.
S.
Luke
was
marryed
,
and
had
his
wife
in
Bythynia
.
Athanasius
towards
the
end
of
his
epistle
to
Dracontius
,
shews
the
custome
in
his
daies
.
Many
bishops
,
saith
he
,
are
not
marryed
,
on
the
contrary
there
bee
Monckes
that
are
the
fathers
of
children
;
as
on
the
other
side
we
haue
knowne
bishops
that
haue
had
children
,
and
Moncks
that
haue
had
none
:
as
who
should
say
,
that
in
this
there
was
no
law
nor
necessitie
imposed
.
Socrates
in
the
22.
chap.
of
his
5.
booke
.
Many
(
saith
hee
)
St.
Gregorie
of
Nysse
,
brother
to
Basilius
,
was
married
;
of
whom
Nicephorus
speaks
thus
in
the
11.
Chap.
of
his
11.
booke
.
Although
he
had
a
wife
,
in
other
things
he
was
not
inferiour
to
his
brother
.
Sozomene
in
the
11.
Chap.
of
his
1.
booke
speakes
thus
of
Saint
Spiridion
.
Hee
was
a
plaine
man
hauing
wife
and
children
,
but
this
made
him
never
the
worse
for
his
divine
function
.
Mantuan
speakes
after
this
manner
of
S.
Hilarie
in
the
first
booke
of
his
Fasti.
Non
nocuit
tibi
progenies
,
non
obstitit
vxor
Legitimo
coniuncta
thoro
,
non
horruit
illa
Tempestate
Deus
thalamos
,
cunabula
,
taedas
Thy
children
did
not
marre
thy
course
of
life
,
Nor
wast
thou
made
the
worser
for
thy
wife
,
God
likt
the
marriage
bed
well
till
of
late
,
But
what
he
then
did
like
,
he
now
doth
hate
And
Synesius
Bishop
of
Cyrene
,
was
admitted
Bishop
,
although
hee
tolde
them
plainely
that
hee
would
not
therefore
depart
from
his
wife
,
and
would
haue
as
many
children
by
her
as
he
could
.
S.
Hierome
himselfe
a
mortall
enimie
of
marriage
,
yet
neverthelesse
(
when
hee
is
out
of
coller
against
Iovinian
)
allowes
of
the
marriage
of
Bishops
.
For
in
his
Epistle
to
Oceanus
,
he
defendes
Carterius
a
Bishop
of
Spaine
which
had
a
second
wife
,
against
a
certain
lewd
fellowe
,
which
being
a
fornicator
spoke
il
of
Carterius
his
marriage
.
He
saith
therefore
.
Carterius
hath
desired
to
haue
children
by
his
wife
;
but
thou
by
giuing
thy
body
to
a
queane
hast
destroyed
thy
race
.
He
hid
himselfe
in
the
secret
corners
of
his
chamber
,
whilst
he
served
nature
,
and
the
blessing
of
God
,
saying
,
encrease
and
multiply
,
&
fill
the
earth
;
but
thou
serving
thy
beastly
lust
in
open
places
wert
detested
by
the
beholders
.
Hee
concealed
a
lawfull
action
by
an
honest
modesty
;
but
thou
hast
exposed
thy
vnlawfull
actions
to
the
sight
of
all
men
.
For
him
it
is
written
,
that
marriage
is
honorable
,
and
the
bed
vndefiled
;
but
for
thee
,
that
God
shall
iudge
fornicators
and
adulterers
.
And
the
same
Hierome
against
Iovinian
,
where
hee
speaketh
so
disgracefully
of
marriage
,
doth
yet
acknowledge
that
in
his
time
Priestes
were
married
.
If
it
be
said
(
saith
he
)
that
Samuel
,
which
was
brought
vp
at
the
Tabernacle
,
had
a
wife
,
how
doth
this
preiudice
virginitie
?
As
if
there
were
not
at
this
day
many
Priests
that
are
married
:
seeing
that
the
Apostle
describes
a
Bishop
to
be
the
husband
of
one
wife
,
&c.
Leo
the
1.
Bishop
of
Rome
in
his
85.
Epistle
speaking
of
the
Apostles
Commandement
of
choosing
a
Bishop
,
which
either
is
,
or
hath
beene
the
husband
but
of
one
wife
,
saith
that
this
Commandement
was
alwaies
observed
so
religiously
that
the
same
condition
was
held
fit
to
bee
kept
in
choosing
the
wife
of
a
Priest
.
Yet
(
notwithstanding
al
this
)
I
doe
not
deny
,
but
that
many
holy
men
in
times
past
,
haue
devoted
themselues
to
a
single
life
;
thinking
marriage
a
state
of
life
not
so
agreeable
with
a
Bishops
calling
as
virginity
.
Wee
may
see
many
examples
for
this
in
Chrysostome
,
Epiphanius
,
Hierome
,
and
Ambrose
.
And
which
is
more
,
Origen
that
hee
might
liue
chastly
did
vtterly
disable
himselfe
for
being
fit
for
the
act
of
generation
;
whether
it
were
that
he
did
geld
himselfe
,
or
vse
some
other
means
to
mortifie
his
members
.
And
indeed
,
as
the
Councels
before
mentioned
doe
permit
a
Priest
to
take
a
wife
,
and
to
enioy
her
as
hee
did
before
he
was
a
Priest
;
so
I
confesse
it
was
the
most
vsual
custome
for
Priests
to
marry
before
they
tooke
orders
,
it
being
the
common
fashion
at
this
day
in
Greece
for
their
Priests
to
take
wiues
some
few
daies
before
their
ordination
,
and
those
once
dead
,
never
to
marry
againe
;
but
to
bee
married
after
their
ordination
this
was
vnvsuall
.
Vntill
at
last
the
Councell
of
Neocaesarea
which
is
but
provinciall
,
did
in
the
1.
Canon
forbid
Priests
ever
to
marry
after
their
admission
.
These
were
yet
but
the
seeds
of
error
;
to
which
,
that
they
might
not
encrease
,
the
Councels
held
in
the
East
,
haue
made
Canons
cleane
contrary
.
But
in
the
West
,
that
is
to
say
,
in
the
Latin
Church
,
which
is
called
the
Roman
,
the
Romish
Bishops
hauing
found
by
experience
,
that
virginitie
was
the
fittest
state
for
the
preserving
of
Church
goods
,
&
of
maintaining
their
authority
ouer
the
Clergie
,
did
willingly
admit
of
it
,
and
by
all
meanes
seeke
to
vphold
it
.
And
this
evill
,
being
increast
amongst
the
Gaules
,
Salvian
a
Bishop
of
Marsilia
,
which
lived
in
the
time
of
Clowis
as
then
an
heathen
,
complaineth
much
of
it
,
towards
the
later
ende
of
his
5.
booke
of
providence
;
where
hee
speakes
after
this
wise
vnto
such
as
did
refraine
from
marriage
that
they
might
enter
into
some
holy
order
of
religion
.
This
is
a
new
kinde
of
change
.
They
doe
not
that
which
they
may
,
and
doe
that
which
they
may
not
.
They
abstaine
from
marrying
,
but
doe
not
abstaine
from
rapine
.
O
foolish
perswasion
!
what
dost
thou
?
God
hath
forbidden
sinnes
,
&
not
marriages
.
Gregory
the
1.
bishop
of
Rome
did
maintaine
this
errour
to
the
vtmost
of
his
power
,
about
the
yeare
of
our
Lord
,
600.
and
yet
notwithstanding
in
Boniface
his
questions
,
and
4
booke
of
dialogues
,
11.
chap.
he
speakes
of
Priests
wiues
whom
hee
calleth
Presbyteras
,
and
makes
mention
of
a
Priest
of
Narsia
,
that
did
abstaine
from
lying
with
his
wife
,
For
(
saith
Gregory
)
holie
men
haue
this
property
,
sometimes
to
abstaine
from
lawfull
things
,
that
so
they
may
alwaies
estrange
themselues
from
the
things
that
are
vnlawfull
.
In
his
iudgement
therefore
,
if
this
priest
had
dwelt
with
his
wife
,
hee
had
done
no
more
then
what
he
might
do
lawfully
.
To
be
short
,
what
care
and
diligence
so
ever
the
bishops
of
Rome
and
their
substitutes
did
vse
,
they
coulde
not
effect
what
they
intended
,
but
slowly
:
there
being
not
as
yet
aboue
500.
yeares
past
,
since
that
Priests
were
married
in
France
,
England
&
Germanie
.
For
the
proofe
whereof
I
could
produce
many
good
witnesses
,
which
report
of
the
great
oppositions
that
the
Popes
haue
had
in
this
matter
,
and
the
generall
outcries
of
the
whole
clergie
.
It
remaines
that
wee
make
good
this
clause
of
the
Apostles
prophecy
,
wherein
hee
foretelleth
vs
that
lying
spirites
shall
teach
this
errour
through
hypocrisie
,
having
cauterized
consciences
,
that
is
to
say
,
having
lost
all
sense
and
feeling
of
conscience
,
as
a
tooth
or
other
part
of
the
bodie
that
is
seared
with
an
hot
yron
to
dead
it
.
Nowe
that
this
doctrine
was
first
planted
by
the
Doctours
of
the
Romish
church
even
against
their
owne
consciences
it
is
easie
to
prooue
by
vnanswerable
arguments
.
1
For
they
call
marriage
a
sacrament
,
and
yet
they
say
that
in
Monks
&
Priests
it
is
sacriledge
.
Can
they
possibly
imagine
that
one
and
the
selfesame
action
shoulde
be
a
sacrament
in
one
,
and
sacriledge
in
an
other
?
Or
that
any
one
may
be
said
to
commit
sacriledge
in
vsing
a
sacrament
?
2
Againe
,
this
is
against
their
conscience
,
when
they
faine
that
they
establish
this
decree
of
virginity
for
no
other
ende
but
that
Clerkes
should
be
the
more
holy
,
when
the
true
cause
thereof
indeede
,
is
the
preservation
of
church
goods
,
for
feare
a
bishop
or
Priest
should
pare
awaie
some
thing
from
them
,
and
imploy
it
to
the
vse
of
his
wife
and
children
;
as
Pope
Gregorie
witnesseth
in
the
28.
Distinction
,
&
Canon
De
Syracusanis
,
where
he
saith
that
the
reason
why
he
did
refuse
to
admit
of
a
certain
bishop
,
was
,
because
he
had
a
wife
,
&
children
,
by
whom
the
church
goods
doe
vse
to
be
endangered
.
And
yet
notwithstanding
,
at
the
vrgent
request
of
the
people
of
Syracusa
he
did
receiue
him
,
on
condition
that
his
wife
and
children
should
not
meddle
at
all
with
the
church
revenewes
.
3
It
is
also
against
their
owne
conscience
,
that
having
once
confessed
,
that
the
single
life
of
priests
and
monkes
,
is
not
by
the
commandement
of
God
,
but
only
by
the
law
of
man
;
yet
they
labour
to
proue
it
out
of
the
scripture
.
For
if
their
proofes
be
good
,
then
is
it
by
the
law
of
God
.
4
It
is
likewise
against
their
conscience
,
that
after
they
haue
acknowledged
that
fornication
is
vnlawfull
by
the
law
of
God
,
and
that
the
single
life
of
priests
is
established
only
by
the
law
of
man
,
yet
notwithstanding
they
mainetaine
that
it
is
a
lesse
sinne
for
a
Priest
to
commit
fornication
,
then
to
marry
.
5
It
is
not
with
a
good
conscience
that
whilest
they
exact
a
vowe
of
chastitie
of
their
priests
,
they
should
in
the
mean
space
excuse
their
lasciviousnesse
,
as
the
*
Canonists
do
,
which
haue
made
this
glosse
on
the
Decree
in
the
11.
cause
quest.
3.
But
if
a
priest
embrace
a
woman
,
it
is
to
bee
presumed
that
hee
doth
it
to
no
other
end
,
but
to
giue
her
a
fatherly
benediction
.
6
They
goe
against
their
conscience
,
when
they
say
,
that
they
doe
not
forbidde
marriage
,
and
yet
will
not
suffer
a
priest
,
that
is
a
knowne
fornicatour
,
to
bee
married
.
7
They
speake
against
their
conscience
,
when
they
say
that
they
are
no
enemies
of
such
marriages
as
are
approved
of
in
the
Scripture
,
and
yet
never
the
lesse
in
their
Decrees
(
which
are
the
lawes
of
the
church
of
Rome
)
they
suffer
[
*
](A20930-e4640-b)
*
Can.
hac
ratione
caus.
31.
quaest.
1. ᵒ
a.
Canons
to
be
,
which
say
that
S.
Paule
commaunding
such
as
are
widdowes
to
marry
againe
,
spake
against
truth
and
reason
,
seeing
that
such
marriage
is
fornication
.
8
With
the
like
dissimulation
they
speak
of
chastity
,
and
yet
for
all
this
,
suffer
vnchast
laws
and
Canons
in
their
decrees
.
As
in
the
Canon
.
Is
qui
,
in
the
34.
Distinction
.
Where
of
behold
the
inscription
.
He
that
hath
no
wife
,
let
him
in
steede
of
a
wife
haue
a
concubine
.
The
Canon
following
is
not
much
better
.
It
is
not
lawful
for
a
Christian
to
haue
.
I
do
not
say
many
wiues
,
but
not
so
much
as
two
wiues
,
but
only
one
wife
,
or
in
defect
therof
a
Concubine
.
Likewise
the
Canon
,
Dilectissimis
in
the
12.
cause
,
&
1
quest.
which
doth
commend
and
approue
Platoes
opinion
the
wisest
amongst
the
Greekes
▪
which
saith
that
all
things
should
be
common
amongst
friends
,
now
vnder
this
name
of
all
things
(
saith
this
Canon
)
questionlesse
mens
,
wiues
too
are
comprehended
.
9
It
cannot
bee
with
a
good
conscience
that
they
exact
the
vow
of
continency
,
and
yet
take
away
the
remedy
against
incontinency
:
that
they
tie
men
to
chastity
and
yet
wincke
at
fornication
:
forbidding
marriage
,
and
opening
the
Stewes
:
whereby
they
say
that
they
avoid
a
greater
evil
,
contrary
to
the
rule
of
the
[
*
](A20930-e4790-b)
*
Rom.
1.
Apostle
,
whoe
bids
vs
that
we
should
not
doe
evill
that
good
may
come
thereby
.
And
yet
let
a
man
but
note
how
this
is
a
remedy
against
other
evils
.
For
there
are
many
towns
where
true
religion
is
established
,
where
there
are
no
Stewes
,
and
yet
fornication
is
not
frequently
practised
,
nor
the
name
of
Sodomie
scarse
knowne
.
But
the
Pope
by
establishing
Stews
in
Rome
,
hath
he
thereby
extinguished
the
sinne
of
Sodomie
,
or
diminished
the
number
of
adulterers
?
10
This
is
also
against
their
conscience
that
confessing
many
of
the
Apostles
to
haue
beene
married
,
they
do
yet
call
the
forbidding
of
marriage
an
Apostolicall
tradition
.
11
Finally
to
know
what
subtile
devises
the
Pope
hath
vsed
in
these
matters
of
marriage
,
we
are
to
vnderstand
that
he
hath
remoued
all
causes
concerning
matrimonie
from
the
secular
Courts
of
Princes
,
and
taken
order
for
them
to
bee
decided
at
Rome
.
Nowe
to
the
ende
that
hee
might
hereby
tyrannize
over
mens
consciences
,
he
hath
invente●
a
thousand
scruples
.
He
hath
found
o●●
newe
degrees
of
spiritual
kindred
:
forbidding
marriage
betweene
Godfathers
,
and
Godmothers
,
or
their
children
.
Also
,
the
[
*
](A20930-e4840-b)
*
Lev.
18.20
word
of
God
not
forbidding
marriage
any
further
then
betweene
the
Vnckle
and
the
neece
,
or
the
Nephew
and
the
Aunt
,
which
are
in
the
first
or
second
degree
,
the
Pope
going
lower
hath
forbidden
it
betweene
Cosen
germans
,
and
their
children
,
and
those
which
are
remote
even
to
the
fourth
degree
.
Hee
hath
likewise
made
it
vnlawfull
to
marry
in
Lent
.
For
looke
howe
many
the
more
prohibitions
there
are
,
so
many
the
more
dispensations
must
there
bee
,
which
are
bought
at
a
deare
rate
,
and
by
so
much
the
more
is
he
repaired
vnto
.
And
note
that
he
doth
not
only
dispense
with
prohibitions
of
his
owne
making
,
but
with
those
which
God
hath
made
too
;
suffering
Vnkles
to
marry
their
Neeces
,
especially
in
the
families
of
Princes
:
to
the
end
that
the
children
borne
of
such
that
are
thus
married
,
should
for
their
owne
ease
bee
glad
to
vphold
his
authoritie
.
The
counting
booke
of
the
fees
belonging
to
the
Romish
court
of
Chauncerie
,
imprinted
at
Paris
by
Tousains
Denis
,
in
S.
Iames
his
street
,
neere
S.
Yuoes
.
in
the
yeare
1520.
hath
these
words
.
The
penitentiarie
may
dispense
with
the
first
degree
of
affinity
in
the
Court
of
conscience
,
&
such
a
dispensation
is
sold
for
9
Ducats
and
six
groats
.
That
is
to
say
,
that
the
Pope
may
giue
permission
to
a
woman
to
marry
the
brother
of
her
dead
husband
,
or
to
a
man
to
marry
his
dead
wiues
sister
,
a
thing
forbidden
by
the
word
of
God
.
Levit.
18.
16.
and
20.21
.
Wee
haue
therefore
in
this
point
also
plainely
seene
the
Apostles
prophecie
fulfilled
.
The
second
part
of
this
prophecie
,
concerning
the
forbidding
of
meates
.
THe
Apostle
S.
Peter
commaunding
vs
to
watch
,
and
be
sober
presupposeth
that
sobriety
is
a
helpe
to
vigilancie
.
For
it
is
hard
to
watch
with
a
full
belly
:
one
that
is
drunke
is
no
fit
man
to
be
a
sentinell
.
This
watchfulnesse
is
requisite
to
foresee
the
assaults
of
Satan
,
and
to
avoide
his
temptations
,
and
to
make
vs
lift
vp
our
harts
directly
vnto
God
.
For
as
a
man
cannot
well
study
in
the
kitchin
,
so
neither
can
one
easilie
meditate
of
heavenly
things
whilst
his
delight
is
set
vpon
meat
.
The
belly
must
hold
his
peace
,
when
the
spirit
speakes
to
God
,
and
the
desire
of
eating
be
as
it
were
mortified
by
this
spirituall
hunger
,
wherof
our
Saviour
speakes
in
the
4.
of
Iohn
,
saying
,
My
meate
is
to
do
the
will
of
my
father
that
sent
me
;
hardly
can
the
loue
of
God
liue
togither
with
the
pampring
of
the
body
.
Hardly
can
a
man
ever
imprint
any
mark
of
godlines
in
his
hart
,
whose
palate
is
more
skilfull
then
his
vnderstanding
:
or
which
enthralleth
his
minde
to
his
belly
,
nourishing
this
not
so
much
for
necessity
,
as
curiosity
:
but
if
this
evill
be
pernicious
at
all
times
,
it
followes
that
sobriety
is
alwaies
necessary
,
and
that
a
Christians
life
ought
to
be
a
continuall
fast
;
yea
,
I
dare
affirme
,
that
in
this
,
piety
may
learne
of
superstition
:
For
if
the
superstitious
do
fast
the
evens
of
holy
daies
,
why
should
not
wee
fast
all
our
life
long
,
since
it
is
nothing
els
but
the
vigill
of
that
great
holyday
which
is
the
everlasting
sabbaoth
?
Fasting
therefore
is
an
holy
exercise
,
&
in
the
worde
of
God
ordinarily
ioined
togither
with
praier
.
So
our
Lord
Iesus
in
the
17.
chap.
of
S.
Matthew
and
21
verse
,
speakes
of
certaine
stubborne
spirits
,
that
could
not
be
cast
out
but
by
praier
&
fasting
.
And
S.
Paul
in
the
1.
to
the
Corinthians
,
&
7.
chap.
Defraud
not
one
an
other
,
except
it
be
with
consent
for
a
time
,
that
yee
may
giue
your selues
to
fasting
and
praier
.
For
they
knew
that
there
was
a
mutuall
accord
between
praier
and
fasting
.
Fasting
enflames
praier
,
and
praier
sanctifies
fasting
;
Fasting
remoues
negligence
from
praier
,
and
praier
remoues
pride
and
superstition
from
fasting
.
For
as
prayer
without
fasting
is
but
slow
,
so
fasting
without
praier
is
but
a
bodily
diet
,
and
no
spirituall
exercise
.
God
is
more
angry
then
pleased
with
this
service
,
if
that
whilst
a
man
hath
an
empty
stomack
,
he
be
drunken
with
wrath
,
or
glutted
with
lewd
lusts
.
For
he
reckons
of
both
alike
,
both
of
the
surfets
of
the
wicked
,
and
the
fasts
of
hypocrits
,
which
change
vertue
into
foolery
,
and
christian
sobriety
into
a
distinction
of
meats
,
and
into
scrupulous
observations
,
with
(
I
know
not
)
what
opinion
of
merit
,
and
satisfaction
.
As
though
fasting
could
satisfie
God
,
or
as
though
hee
were
bounde
more
to
pleasure
him
which
hath
lost
his
dinner
.
For
true
fasting
is
to
make
vs
more
fit
for
to
serue
God
,
but
not
for
to
merit
any
thing
at
his
hands
,
or
for
to
lay
downe
a
payment
for
our
sinnes
,
for
which
Iesus
Christ
hath
already
fully
satisfied
.
But
it
is
not
so
now
a
daies
;
so
hath
superstition
overrun
true
devotion
,
and
marred
this
holy
exercise
.
This
abuse
began
in
the
Apostles
time
;
and
is
reprehended
by
the
Apostle
S.
Paul
in
the
2.
chap.
of
his
Epistle
to
the
Colossians
,
where
he
rebukes
those
which
said
,
tast
not
,
touch
not
,
handle
not
,
doing
this
,
not
because
they
thought
any
kinde
of
meate
more
vncleane
then
other
,
but
(
saith
he
)
by
a
voluntary
religion
,
and
humblenes
of
minde
,
that
they
might
not
spare
their
bodies
,
nor
haue
any
regard
to
pampring
of
their
flesh
.
Some
150
years
after
came
the
Tatians
and
Montanists
,
them
the
Manichees
,
and
after
them
Eustacius
bishop
of
Sebastia
(
whom
Sozomen
takes
to
be
the
author
of
the
Asceticks
of
Basil
)
taught
certaine
superstitious
fasts
and
distinctions
of
meates
;
all
which
were
condemned
for
hereticall
by
the
ancient
Church
.
Last
of
all
came
the
Church
of
Rome
,
which
now
is
so
far
transported
with
this
errour
,
that
the
greatest
part
of
their
religion
consisteth
in
these
petty
observations
of
daies
,
and
distinctions
of
meats
,
which
are
so
many
in
number
,
that
the
bondage
of
the
legall
Ceremonies
might
be
called
liberty
in
respect
of
these
;
For
whosoever
will
reckon
vp
all
their
fasting
daies
in
a
yeare
,
shall
finde
that
they
come
to
more
then
5
months
yearely
.
In
some
of
these
daies
flesh
only
is
forbidden
;
in
others
butter
also
and
egges
.
In
Spaine
they
are
suffered
on
fasting
daies
to
eate
the
inwardes
of
calues
,
and
sheepe
,
which
they
call
morsillos
and
menudillos
.
A
good
and
religious
christian
is
now
a
daies
discerned
by
this
,
to
wit
,
if
he
keepe
Lent
,
and
the
fowre
Ember
weeks
,
and
the
vigils
of
Festival
daies
;
that
which
was
craftily
imposed
at
first
.
For
in
taking
away
the
holy
scripture
from
the
people
,
and
giving
them
divine
service
in
an
vnknowne
tongue
,
he
must
needes
thinke
on
some
think
to
busie
their
bodies
withall
,
whilst
he
did
blind
their
minds
,
&
giue
them
some
corporall
exercise
,
whilst
hee
robbed
them
of
spirituall
instruction
.
Hence
comes
it
that
the
poore
people
doe
to
a
day
know
all
the
fasting
daies
exactly
,
and
how
many
holy
day
evens
there
be
to
be
fasted
;
but
knowe
nothing
at
all
in
the
scripture
.
Hence
also
comes
it
that
the
priest
in
confession
doth
carefully
enquire
of
the
sinner
,
whether
he
hath
kept
Lent
or
no
,
and
the
4
fasts
:
but
never
asketh
if
hee
haue
confirmed
his
faith
in
the
promises
of
the
gospell
,
if
he
be
instructed
in
the
holie
scripture
,
if
he
vnderstand
the
misteries
of
our
redemption
:
if
he
loue
God
with
all
his
hart
,
and
his
neighbor
as
himselfe
:
But
if
it
be
found
that
the
sinner
haue
broken
the
ordinance
of
the
Church
by
eating
flesh
in
Lent
,
especially
in
the
week
which
they
call
,
the
holy
weeke
;
the
Priest
then
hath
no
power
to
absolue
him
,
but
sendes
him
to
the
penitentiarie
.
As
for
murder
,
&
adulterie
,
and
other
lesse
sinnes
which
are
but
against
the
law
of
God
,
the
Priest
can
easily
absolue
him
from
such
crimes
;
On
the
contrary
,
if
hee
haue
fulfilled
the
commandement
of
the
Church
,
and
fasted
according
to
the
lawes
thereof
,
why
,
this
is
a
meritorious
worke
,
not
only
for
his
sins
that
shall
thus
haue
fasted
,
but
for
the
sins
of
others
too
.
And
this
fasting
is
not
measured
by
the
quantity
of
meat
,
but
he
is
said
to
keepe
Lent
,
that
eateth
no
flesh
,
nor
egges
,
although
hee
drinke
that
which
is
better
,
and
feed
on
the
best
fish
that
can
be
got
:
for
as
for
their
after-suppers
of
comfits
,
and
drie
suckats
,
they
are
not
reckoned
,
because
they
take
these
as
Physick
,
&
for
to
follow
the
Apostles
counsell
whoe
advised
Timothie
to
comforte
himselfe
by
drinking
wine
against
the
weaknes
of
the
stomacke
.
So
haue
they
beene
more
carefull
to
fulfill
the
Apostles
prophecie
then
the
commandement
of
God
.
Their
ordinarie
excuse
is
,
that
S.
Paule
in
this
prophecie
speaketh
of
the
Montanists
and
Manichees
,
which
held
some
meats
to
be
vncleane
&
profane
:
But
that
the
Church
of
Rome
thinkes
no
meat
vncleane
,
but
only
forbids
certaine
kindes
thereof
for
some
few
daies
,
to
take
downe
the
flesh
by
using
it
the
more
coursly
,
and
by
withholding
such
meates
from
the
body
,
as
doe
most
provoke
lust
.
1
But
against
this
,
wee
haue
seene
aboue
,
how
the
Apostle
S.
Paule
in
his
Epistle
to
the
Colosians
,
condemneth
those
by
name
which
by
refraining
from
set
kindes
of
meate
(
being
led
therevnto
by
a
voluntary
religion
and
humblenesse
of
minde
,
thought
to
vse
their
bodies
hardly
,
&
had
no
regard
to
the
pampring
of
their
flesh
.
And
hee
speakes
not
to
the
Iewes
,
for
the
Iewes
did
not
abstain
from
certaine
kinds
of
meats
for
to
subdue
their
bodies
,
but
to
obay
Moyses
law
.
Besides
S.
Paul
calleth
these
observations
the
commandements
of
men
,
but
the
Iewes
kept
theirs
as
the
commandements
of
God
.
Herevnto
adde
that
the
Apostle
speaketh
of
such
who
besides
the
errour
of
distinguishing
of
meats
did
worship
Angels
withall
.
An
errour
wherewith
as
then
the
Iewes
were
not
branded
.
2
Moreover
the
Apostle
speakes
generally
,
and
reckons
the
forbidding
of
meat
,
amongst
the
errors
and
doctrines
of
Devils
,
without
specifying
any
reason
for
which
it
is
done
;
The
Church
of
Rome
doth
doe
that
which
heretickes
doe
,
although
it
be
for
another
reason
.
3
But
what
matter
is
it
whether
wee
knowe
for
what
cause
they
of
the
Church
of
Rome
do
abstaine
from
certaine
meats
,
since
in
effect
they
make
a
conscience
to
eate
of
them
,
&
that
the
Apostle
doth
forbid
vs
to
make
a
conscience
of
this
;
For
behold
his
words
in
the
10.
of
the
1.
to
the
Corinthians
.
If
any
of
them
which
belieue
not
,
call
you
to
a
feast
,
and
if
you
will
goe
,
what
soever
is
set
before
you
,
eate
,
asking
no
question
for
conscience
sake
.
This
rule
likes
not
the
Church
of
Rome
,
the
people
whereof
are
instructed
,
when
they
shall
bee
invited
by
such
as
they
call
hereticks
and
infidels
,
to
make
a
conscience
of
not
eating
all
things
indifferently
that
are
set
before
them
.
Behold
therefore
a
forbidding
of
meates
condemned
by
the
Apostle
,
and
by
consequence
the
fulfilling
of
this
prophecie
.
But
what
if
wee
shewe
that
the
Church
of
Rome
doth
count
flesh
and
the
like
meats
to
be
vncleane
in
their
own
nature
?
For
if
it
forbid
the
eating
of
flesh
for
no
other
reason
but
onely
because
it
provokes
to
lust
,
it
should
far
rather
haue
forbidden
,
wine
,
and
sauce
,
and
sweet
meates
,
which
enflame
the
bloud
,
and
doe
far
more
provoke
lust
then
any
thing
else
whatsoever
.
2
But
what
meanes
that
custome
of
carrying
their
meat
after
Lent
to
the
Priest
for
him
to
say
his
exorcismes
over
it
,
and
blesse
it
,
if
they
did
not
thinke
that
some
wicked
spirits
lay
lurking
in
it
al
the
Lent
long
,
and
that
it
had
some
pollution
whereof
it
had
need
to
be
purged
?
For
if
it
were
otherwise
,
and
if
that
the
intent
of
the
Priest
were
only
to
blesse
the
meate
,
as
we
doe
ours
vsually
at
meales
before
we
feede
vpon
it
,
this
blessing
would
bee
as
good
at
any
other
times
,
as
after
Lent
,
and
there
would
need
no
coniuration
.
This
is
likewise
confirmed
by
this
,
that
the
religious
which
make
profession
of
a
greater
sanctitie
then
others
,
as
the
Benedictins
,
and
Chartrians
,
doe
altogether
abstaine
from
flesh
all
their
life
long
,
and
eschewe
the
touching
or
tasting
of
it
,
as
of
a
profane
thing
:
Doing
in
this
worse
then
they
whom
the
Apostle
condemnes
in
the
2.
to
the
Colosians
which
say
,
tast
not
,
touch
not
,
being
moued
therevnto
onely
with
a
voluntarie
religion
,
for
to
humble
themselues
&
bring
downe
the
flesh
.
But
if
you
read
the
disputations
of
our
schoole
Doctors
,
as
of
Durandus
,
and
Alensis
,
&
others
,
you
shall
find
that
the
reasons
which
they
giue
,
why
flesh
is
forbidden
and
not
fish
,
do
presuppose
some
vncleannesse
in
flesh
.
For
there
be
some
of
them
say
,
that
the
reason
is
,
because
the
creatures
of
flesh
were
curst
and
drowned
in
the
generall
deluge
,
&
not
the
fish
:
by
which
reason
it
should
follow
,
that
neither
duckes
,
nor
any
other
water
fowle
should
be
forbidden
to
bee
eaten
in
Lent
.
Others
of
them
there
be
that
say
that
the
reason
is
,
because
Iesus
Christ
never
did
eate
any
thing
but
fish
after
his
resurrection
.
They
cannot
deny
but
that
he
did
eate
his
part
of
the
paschall
lambe
the
last
week
in
Lent
before
Easter
:
but
I
imagine
these
Masters
will
presuppose
that
he
did
dispense
with
his
owne
sanctitie
in
this
.
Finally
if
of
two
impure
actions
committed
by
any
one
,
the
one
be
more
grievously
punished
then
the
other
,
is
it
not
because
it
is
more
impure
?
When
therefore
the
Church
of
Rome
doth
inflict
a
greater
punishment
on
him
that
doth
eate
flesh
in
Lent
,
then
on
him
that
hath
committed
fornication
;
doth
it
not
thereby
shew
that
it
takes
flesh
in
Lent
to
bee
more
vncleane
then
fornication
?
Neverthelesse
,
for
to
pleasure
them
,
let
vs
suppose
that
the
forbidding
of
certaine
meats
in
the
Church
of
Rome
,
be
not
built
vpon
any
impuritie
conceited
to
be
in
the
meat
;
and
hauing
granted
them
this
,
let
vs
see
,
if
herein
our
adversaries
differ
from
ancient
hereticks
.
Sozomene
in
his
3.
booke
,
and
31.
Chapter
.
witnesseth
that
Eustacius
Bishop
of
Sebastia
in
Armenia
,
was
the
first
that
ever
brought
the
monastical
profession
into
Armenia
,
Pontus
,
and
Paphlagonia
,
putting
a
difference
between
meats
,
and
inventing
a
strange
kinde
of
habits
,
&
other
absurd
things
contrary
to
the
ordinance
of
the
Church
.
Hee
tels
vs
also
how
that
many
women
being
ruled
by
the
Disciples
of
that
sect
,
shaved
their
heades
vnder
the
shewe
of
religion
:
that
the
Councell
of
Gangres
declared
them
to
be
cut
of
from
the
Church
,
if
they
did
not
renounce
their
opinions
.
In
this
Councell
Sozomene
saith
that
Eustacius
protested
how
hee
did
not
bring
vp
this
as
a
necessary
doctrine
,
but
only
for
discipline
sake
,
or
as
a
devout
exercise
and
acceptable
vnto
God
.
This
at
that
time
was
the
excuse
of
heretickes
,
whereby
they
did
excuse
their
forbidding
of
meats
,
iust
after
the
same
manner
that
the
Church
of
Rome
doth
now
adaies
.
The
Montanists
likewise
were
generally
condemned
by
the
auncient
church
because
they
forbad
flesh
to
be
eaten
.
Whether
they
did
this
out
of
an
opinion
they
had
,
that
flesh
was
defiled
and
polluted
,
or
for
exercise
sake
,
to
beate
downe
the
flesh
,
and
curbe
in
their
lust
,
no
man
can
better
resolue
vs
then
Tertullian
,
the
captaine
of
that
band
;
who
himselfe
was
stained
with
this
heresie
,
and
hath
purposely
written
a
booke
of
this
matter
,
intituled
,
Adversus
Psychicos
,
against
fleshly
men
:
For
so
is
it
his
pleasure
to
stile
the
catholicks
.
Whose
obiections
against
the
Montanists
,
he
produceth
in
the
second
chapter
,
which
are
al
one
with
ours
against
the
church
of
Rome
.
For
in
the
2.
chap.
the
Catholickes
tell
the
Montanists
.
That
the
lawe
and
the
prophets
lasted
but
till
Iohn
,
after
what
time
men
fasted
as
they
thought
best
,
not
for
that
they
were
so
commanded
by
the
imposition
of
a
new
discipline
,
but
accordingly
as
every
man
saw
his
occasion
.
That
the
Apostles
vsed
to
do
thus
,
imposing
no
other
burden
of
solemne
and
set
fasts
.
They
do
yet
farther
alleadge
the
saying
of
the
Apostle
rebuking
the
[
*
](A20930-e5590-b)
*
Gal
4.
v.
10
Galathians
,
because
they
observed
daies
and
moneths
.
They
do
also
obiect
that
God
himselfe
in
the
58
of
Esay
approues
not
of
that
fast
that
is
an
abstaining
from
meate
,
but
of
that
which
is
an
exercise
of
the
workes
of
righteousnes
.
And
that
Iesus
Christ
hath
in
a
worde
answered
all
these
scrupulous
observations
of
eating
and
drinking
,
by
saying
,
That
which
goeth
into
the
mouth
defileth
not
the
man
,
but
that
which
commeth
out
of
the
mouth
,
that
defileth
the
man
.
Wherfore
he
himselfe
made
no
scruple
to
eate
&
drinke
,
till
at
last
hee
was
reprehended
for
it
,
and
called
a
glutton
.
That
the
Apostle
teacheth
that
it
is
not
meate
that
maketh
vs
the
more
acceptable
vnto
God
,
&c.
To
be
briefe
,
the
faithfull
in
times
past
did
dispute
against
the
Montanists
as
we
do
now
a
daies
against
the
church
of
Rome
,
&
the
Montanists
likewise
did
defend
themselus
by
the
same
shiftes
and
excuses
that
the
Church
of
Rome
now
doth
.
For
see
how
they
answere
in
the
15.
chap.
of
the
same
booke
.
The
Apostle
,
say
they
,
condemneth
such
,
as
did
commaunde
men
to
refraine
from
meate
;
But
the
holy
Ghost
by
his
prescience
,
condemned
such
hereticks
,
before
they
came
,
as
should
enioine
a
perpetuall
fast
,
for
to
destroy
and
vilifie
the
workes
of
the
Creatour
.
Herevnto
adde
,
that
this
errour
of
refusing
Gods
creatures
,
may
wel
be
found
amongst
the
Marcionits
,
Talians
,
and
Pythagoreans
but
not
in
the
schoole
of
Montanus
,
which
he
calleth
the
Paraclet
.
And
a
little
after
;
we
abstaine
from
meates
,
which
we
do
not
reiect
,
but
only
forbeare
to
vse
them
for
a
time
.
And
a
few
lines
aboue
.
The
Apostles
intent
was
,
to
reprehend
such
as
did
abstaine
from
meate
,
out
of
a
kinde
of
loathing
disdainefulnesse
,
and
not
out
of
duty
,
that
is
to
say
,
out
of
a
voluntary
devotion
.
So
did
these
hereticks
excuse
themselues
,
whose
forbearing
of
meate
;
was
not
yet
left
vnreckoned
amongst
their
heresies
,
what
protestations
soever
they
made
,
that
they
did
not
thinke
them
to
bee
vncleane
or
vnlawfull
in
their
owne
nature
.
Whence
it
also
appeares
that
[
*
](A20930-e5780-b)
*
Ep.
1.
Her
.
Epiphanius
knewe
not
their
tenent
,
when
he
accuseth
them
for
mainetaining
,
that
certaine
meates
were
vncleane
and
profane
.
Now
although
the
ancient
church
beganne
to
encrease
the
number
of
fasts
,
yet
were
they
nothing
like
those
which
are
nowe
a
daies
practised
in
the
church
of
Rome
.
For
they
did
abstaine
not
only
from
flesh
,
but
also
from
wine
,
and
all
other
delicacies
.
Witnesse
S.
Austin
in
the
1.
booke
of
the
customes
of
the
church
33.
chap.
Let
those
that
can
,
abstaine
from
flesh
and
wine
for
two
causes
,
either
because
of
the
weaknes
of
their
brethren
,
or
else
for
their
owne
liberties
sake
herein
.
And
in
the
booke
of
Faith
to
Peter
the
Deacon
.
42.
chap.
Hold
this
for
certaine
,
that
the
servants
of
God
,
which
abstaine
from
flesh
and
wine
,
do
not
reiect
them
as
vncleane
things
,
but
they
refraine
from
stronger
meats
&
drinks
for
to
chastise
their
bodies
.
Chrysostome
in
the
4.
of
his
Homilies
made
at
Antioch
vpon
the
breaking
downe
of
the
Emperours
statues
.
There
bee
some
(
saith
he
)
that
go
two
whole
daies
without
eating
a
bit
,
and
againe
there
bee
some
,
which
cutting
of
not
only
wine
and
oile
from
their
table
,
but
all
sort
of
flesh
&
fish
too
,
feed
all
the
Lent
vpon
nothing
but
bread
and
water
.
Basill
in
his
1.
sermon
of
fasting
,
would
that
in
fasting
there
be
nether
flesh
nor
wine
vsed
,
nor
any
thing
else
that
they
like
,
which
serue
their
bellies
;
and
that
we
should
feede
on
nothing
but
bread
only
.
And
a
little
after
.
Thou
dost
eate
no
flesh
,
but
thou
dost
eate
thy
brother
;
thou
dost
abstaine
from
wine
but
thou
dost
not
abstain
from
doing
outrage
,
and
bearing
thy selfe
insolently
,
thou
stayest
for
thy
meate
till
night
,
but
thou
art
all
daie
wrangling
at
the
bar
;
Wo
be
vnto
those
that
are
drunke
,
but
not
with
wine
.
Also
the
Fastes
of
the
Auncient
,
were
made
partly
by
the
wil
of
some
particulars
which
fasted
more
or
lesse
,
as
they
thought
best
:
&
partly
by
the
directions
of
Bishops
,
and
Pastours
of
every
church
,
and
not
by
the
ordinance
of
the
Bish:
of
Rome
,
which
had
no
power
in
prescribing
rules
in
these
matters
out
of
the
precincts
of
his
own
bishopricke
.
This
appeares
by
the
divers
customes
in
the
Church
.
In
the
time
of
S.
Ambrose
they
fasted
at
Rome
vpon
Saturdaie
,
but
at
Millan
they
did
not
fast
then
,
as
S.
Austin
witnesseth
in
his
118.
epist.
to
Ianuaries
.
The
church
of
Millan
herein
did
follow
the
custome
of
the
Gre●ke
church
,
which
fasted
neither
saturday
,
nor
sunday
in
Lent
;
and
did
for
this
very
cause
excommunicate
the
church
of
Rome
,
and
denounce
it
Anathema
in
the
6.
general
councell
,
and
the
55.
Canon
,
in
these
words
.
Because
we
haue
vnderstood
that
in
the
cittie
of
Rome
they
vse
to
fast
on
the
Saturdaies
in
Lent
,
against
the
custome
left
to
the
Church
:
This
holy
Synod
hath
therefore
decreed
,
that
they
shall
likewise
in
the
church
of
Rome
keep
that
Canon
,
which
saith
;
If
a
Clarke
be
found
to
fast
on
saturday
or
sunday
,
let
him
bee
degraded
;
if
a
lay
man
,
let
him
bee
excommunicated
.
But
this
fell
out
a
long
time
after
,
this
Councell
being
not
assembled
before
the
674.
yeare
of
our
Lord
.
But
at
the
first
these
things
were
more
free
,
and
the
rules
for
them
,
lesse
strict
.
S.
Austin
in
his
86.
Epistle
,
saith
,
I
see
well
,
that
fasting
is
commanded
,
in
the
Evangelicall
,
&
Apostolicall
writings
,
and
throughout
all
the
new
Testament
,
but
vpon
what
daies
we
should
fast
or
not
fast
,
I
see
no
commandement
for
this
,
neither
of
Christ
,
nor
his
Apostles
:
and
a
little
before
hee
said
that
the
diverse
observations
of
Fasts
,
did
not
trouble
the
truth
of
Faith
:
&
that
these
things
are
the
plaits
of
the
kings
daughters
Robe
.
So
did
hee
call
the
different
customes
of
the
Church
.
Eusebius
in
the
5.
booke
of
his
historie
,
recites
an
Epistles
of
Ireneus
,
to
Victor
Bishop
of
Rome
,
wherein
hee
speakes
of
the
diverse
manners
of
fastings
before
Easter
.
There
be
some
,
saith
he
,
which
think
they
must
not
fast
but
one
day
,
others
there
be
that
fast
2
,
&
some
that
fast
more
,
some
measure
their
fasting
daies
by
40.
houres
,
day
and
night
.
And
this
diversitie
betweene
the
observers
of
the
Easter
fast
,
began
not
from
our
time
,
but
long
before
,
from
their
time
(
as
it
is
credible
)
which
governing
the
Church
without
observing
any
exact
rule
,
did
,
a
little
after
,
turne
that
into
a
custome
,
which
was
done
in
simplicitie
,
and
by
particular
observation
.
Neverthelesse
they
had
all
peace
amongst
themselues
,
and
we
yet
liue
in
peace
together
,
Agreeably
to
this
in
the
passage
of
Tertullian
aboue
alleaged
,
the
Catholike
Church
maintaineth
against
the
Montanists
,
that
since
Iohn
Baptists
time
,
fasts
haue
beene
free
,
and
that
there
is
no
rule
which
binds
vs
to
certaine
fasts
that
wee
must
keepe
in
common
.
S.
Basil
in
his
two
sermons
of
fasting
,
speaking
of
the
fast
before
Easter
,
tels
vs
,
I
knowe
not
how
often
,
that
this
Fast
lasted
not
aboue
5
daies
.
Let
the
belly
,
(
saith
he
in
his
first
Sermon
)
giue
vs
some
time
of
truce
,
and
let
that
,
which
is
ever
a
craving
,
bee
at
peace
with
vs
for
fiue
daies
.
And
towarde
the
ende
of
the
homily
,
hee
sharply
rebukes
such
,
as
did
vse
before
the
fiue
daies
came
,
to
stuffe
their
guts
with
meate
and
wine
,
to
the
ende
they
might
fast
the
more
easilie
,
and
haue
their
bellies
filled
with
provision
.
And
in
the
second
Sermon
.
This
is
an
ill
mind
,
because
we
hear
of
a
fast
to
come
of
5
daies
,
therefore
to
make
our selues
drunke
before
hand
.
We
may
not
omit
the
history
of
Alcibiades
,
recited
by
Eusebius
in
the
3.
chapt.
and
5.
booke
of
his
historie
.
This
Alcibiades
did
macerate
his
body
by
fasting
,
living
onely
vpon
bread
and
water
,
even
whilst
he
was
in
the
prison
:
But
it
was
told
the
Martyr
Attalus
by
revelation
,
that
Alcibiades
did
ill
in
abstaining
from
Gods
creatures
,
and
did
thereby
scandalize
his
brethren
;
Alcibiades
being
told
hereof
,
belieued
it
,
and
did
ever
after
that
time
eate
of
all
meats
indifferently
,
and
without
feare
,
and
gaue
God
thanks
for
it
.
The
historie
of
Spiridion
,
related
by
Sozomen
,
in
the
1.
booke
,
11.
chap.
witneseth
that
S.
Spiridion
,
and
his
houshold
,
did
eate
no
bread
vpon
fasting
daies
,
and
that
commanding
his
daughter
to
cover
the
table
for
a
stranger
,
which
came
suddenly
vpon
him
,
shee
answered
him
that
there
was
no
bread
in
the
house
,
for
(
it
being
as
then
a
time
of
fast
)
it
would
haue
beene
superfluous
.
Notwithstanding
all
this
Spiridion
made
her
serue
in
a
peece
of
porcke
that
he
had
left
.
But
the
stranger
(
brought
vp
belike
in
some
superstitious
place
)
told
him
that
hee
would
not
eate
of
it
,
because
he
was
a
Christian.
Then
Spiridion
replied
,
But
for
this
very
reason
thou
shouldst
the
rather
eate
of
it
,
for
God
saith
,
al
things
are
cleane
to
the
cleane
,
and
did
eate
thereof
himselfe
.
He
did
not
say
,
eate
of
it
,
for
I
haue
nothing
else
in
the
house
,
necessity
may
excuse
thee
;
But
hee
alleages
the
Apostles
rule
,
which
had
not
beene
lesse
true
,
although
hee
had
had
never
▪
so
much
varietie
of
meate
in
the
house
:
and
he
himselfe
in
eating
thereof
without
any
necessity
,
&
only
to
giue
him
an
example
,
shewes
that
there
was
no
necessitie
in
this
kinde
of
abstinencie
.
S.
Austin
in
his
33.
chap.
of
the
1.
booke
of
the
customs
of
the
Church
(
speaking
of
the
fasts
of
Romish
and
Easterne
Monkes
.
which
were
all
artizans
,
every
one
getting
his
living
by
his
trade
)
saith
that
none
amongst
them
were
put
to
any
hard
thing
that
they
were
not
able
to
beare
:
There
is
no
man
which
putteth
a
burden
vpon
any
one
that
he
shall
refuse
to
carry
;
and
he
is
not
condemned
by
others
because
he
confesseth
himselfe
too
weake
to
follow
them
,
for
they
haue
not
forgot
,
how
that
all
things
are
cleane
to
the
cleane
,
&c.
And
the
whole
Chapter
is
spent
about
this
,
to
shewe
that
when
a
faithfull
man
well
informed
,
doth
refraine
from
certaine
meats
,
hee
doth
doe
this
for
feare
of
offending
the
weake
,
although
he
knowe
well
enough
that
it
is
a
thing
lawfull
and
indifferent
in
it selfe
.
This
diversity
of
customes
in
diverse
countries
,
grounded
vpon
Christian
libertie
,
is
set
downe
at
large
by
Socrates
in
the
22.
chap.
of
the
5
booke
of
his
history
.
Hee
saith
that
they
did
not
fast
at
Rome
but
3
weekes
before
Easter
excepting
Saturday
and
Sunday
.
That
in
Sclavonia
,
and
Greece
and
Alexandria
,
they
fasted
6.
that
in
other
places
they
fasted
3
times
5
daies
,
at
3
severall
times
,
and
yet
that
neverthelesse
they
did
cal
this
Lent
,
every
one
alleaging
a
diverse
reason
.
That
there
was
the
like
difference
in
their
fasting
from
meat
.
Some
of
them
abstaining
from
all
living
creatures
,
others
feeding
vpon
fish
only
,
others
eating
fowle
together
with
fish
,
as
which
(
according
to
Moses
testimonie
)
were
made
out
of
the
water
.
There
bee
some
(
saith
he
)
which
abstaine
from
the
fruits
of
trees
,
and
from
egges
.
And
there
bee
some
that
tie
themselues
to
eate
nothing
but
bread
.
And
againe
,
there
be
some
,
that
eate
no
bread
at
all
.
Whence
hee
collects
,
that
since
no
man
can
shew
any
expresse
commandement
as
concerning
this
,
it
is
evident
that
the
Apostles
did
remit
it
to
everie
mans
will
and
pleasure
,
to
the
end
every
one
might
doe
good
,
but
not
through
feare
,
or
by
constraint
.
Neither
can
it
be
said
,
that
this
which
hee
saith
of
Rome
,
is
contrary
to
S.
Austin
.
in
his
86.
and
11.
Epistles
.
where
he
saith
,
that
they
fast
at
Rome
vpon
Saturday
.
For
Austin
speakes
of
the
Saturdaies
all
the
yeare
long
,
but
Sozomene
speakes
only
of
the
3
last
Saterdaies
before
Easter
.
And
,
say
hee
were
mistaken
in
this
,
yet
is
it
not
likely
,
but
that
hee
told
the
truth
of
other
Churches
,
which
he
himselfe
saw
.
Especially
seeing
that
his
testimonie
is
agreeable
to
so
many
witnesses
aboue
cited
.
To
whom
we
will
ioine
S.
Ambrose
,
in
his
34.
Sermon
,
saying
that
in
his
time
there
were
some
which
made
their
Lent
to
last
20
daies
,
others
30.
by
interchangeable
weeks
.
Now
as
touching
the
fast
before
Easter
,
the
ancients
doe
not
ranck
it
in
the
same
degree
,
as
they
do
the
other
fasts
of
the
yeare
.
For
the
Catholicke
Church
disputing
against
the
Montanists
in
the
10.
Chapter
of
Tertullians
booke
of
Fasts
,
saith
,
that
those
daies
in
the
Gospell
are
markt
out
for
fasting
,
in
which
the
bridegroome
was
taken
away
,
that
is
to
say
,
the
daies
in
which
Iesus
Christ
suffered
,
and
was
in
his
graue
;
that
all
other
daies
are
in
a
mans
owne
liberty
.
And
S.
Austin
giues
the
selfesame
reason
for
it
in
his
86.
Epistle
to
Casulan
.
Because
Iesus
Christ
said
in
the
9.
of
Saint
Matthew
,
that
the
day
would
come
wherein
the
bridegroome
should
be
taken
away
,
and
then
they
should
fast
.
This
reason
(
ioined
togither
with
the
ancient
custome
,
witnessed
by
Irenaeus
concerning
this
,
to
wit
,
that
many
did
fast
40
continuall
howres
before
Easter
)
doth
discover
the
very
head
spring
and
first
beginning
of
Lent
.
That
is
,
that
they
thought
themselues
bound
to
fast
40
howres
,
because
Iesus
Christ
was
for
so
long
togither
kept
vnder
death
,
and
that
this
was
the
time
wherin
the
bridegroome
was
wanting
.
Which
is
likewise
confirmed
,
by
that
ancient
custome
of
forbidding
them
to
fast
after
Easter
,
till
whitsontide
were
past
:
because
this
was
the
time
wherein
the
bridegroome
was
restored
,
&
did
converse
here
on
earth
after
his
resurrection
.
But
by
little
and
little
this
fast
began
to
be
enlarged
,
&
men
vsed
to
fast
many
daies
before
Easter
,
some
more
,
some
lesse
.
Till
at
last
those
40
howres
,
were
turned
into
40
daies
.
During
this
diversity
of
customes
in
divers
countries
,
wee
never
read
that
the
bishop
of
Rome
did
take
vpon
him
to
correct
other
churches
,
or
ever
laboured
to
bring
the
Greeke
Church
,
or
that
of
Millan
,
to
the
fashions
of
the
church
of
Rome
.
But
I
cannot
deny
but
that
some
of
the
ancient
were
excessiue
in
the
praise
of
fasting
.
As
Ambrose
and
Basill
,
which
killed
himselfe
with
fasting
,
making
his
body
,
for
a
long
time
,
feeble
,
and
vnfit
for
his
vocation
by
emulating
Xerophagies
a
Monke
of
the
desert
.
In
their
Homilies
of
Fasts
,
they
say
that
Adam
fell
because
he
did
not
fast
.
That
it
was
fasting
that
hardned
the
bodies
of
the
three
children
throwne
into
the
fornace
,
and
made
them
not
to
bee
burnt
.
That
fasting
gaue
Daniels
body
a
temper
of
steele
so
that
the
teeth
of
the
Lyons
could
not
bite
him
.
And
in
S.
Austins
time
these
and
such
like
scrupulous
observations
taking
place
,
this
good
servaunt
of
God
complained
of
it
.
Behold
what
he
saith
in
his
119.
Epistle
.
That
which
is
brought
vp
besides
the
common
custome
,
as
though
it
were
the
observation
of
some
sacrament
,
I
cannot
approue
of
it
,
although
I
dare
not
freely
to
reprehend
it
,
for
feare
of
offending
some
persons
;
either
holy
,
or
turbulent
.
But
I
am
much
grieved
at
this
that
we
set
little
by
many
wholsome
doctrines
contained
in
holy
writ
,
and
all
things
are
so
full
of
presumption
,
that
he
shall
be
more
grievously
reprehended
,
which
during
the
Octaues
shall
touch
the
earth
with
his
bare
foote
,
then
hee
that
shall
haue
buried
his
vnderstanding
in
drunkennesse
.
And
a
little
after
speaking
of
such
as
did
charge
the
church
,
with
many
were
observations
,
&
particularly
with
that
of
abstaining
from
flesh
,
he
saith
.
Although
it
cannot
bee
found
that
these
things
are
contrary
to
the
faith
,
neverthelesse
they
lade
religion
with
servile
burdens
(
which
God
would
haue
to
be
free
,
he
himselfe
laying
nothing
vpon
it
,
but
the
observations
of
the
Sacraments
,
which
are
but
few
,
neither
yet
obscure
)
in
such
sort
,
that
the
condition
of
the
Iewes
is
more
tollerable
.
For
although
they
knewe
not
the
time
of
libertie
,
so
it
is
,
that
they
were
subiect
onely
to
the
burdens
of
the
law
,
and
not
to
humane
inv●ntions
.
But
the
Church
of
God
,
mingled
with
much
chaff
and
many
tares
,
suffereth
many
things
.
But
she
approues
not
of
that
which
is
against
the
faith
,
or
a
good
life
,
neither
doth
she
conceale
it
,
nor
yet
doe
it
.
Wherefore
,
that
which
thou
wrotest
vnto
mee
,
that
there
bee
some
which
doe
abstaine
from
flesh
,
thinking
those
to
bee
vncleane
which
eate
of
it
,
is
manifestly
against
the
faith
,
and
sound
doctrine
.
So
did
this
good
servant
of
God
,
suffer
that
with
griefe
,
which
hee
coulde
not
amend
.
Although
the
slaverie
and
burdens
of
which
he
complaineth
,
were
nothing
in
respect
of
ours
now
adaies
.
He
himselfe
in
the
118
Epistle
,
telleth
vs
that
hee
followeth
the
counsel
of
Ambrose
,
as
of
an
oracle
,
which
is
this
.
When
I
am
at
Rome
I
fast
the
saturday
,
when
I
am
here
,
I
doe
not
fast
.
So
thou
,
to
what
Church
soever
thou
shalt
come
by
chance
,
conforme
thy selfe
to
the
customes
thereof
,
if
thou
wilt
not
bee
a
scandall
to
any
body
,
nor
haue
any
one
to
bee
a
scandall
vnto
thee
.
The
abuses
which
followe
,
are
more
grosse
yet
,
and
farther
remote
from
the
ancient
simplicitie
.
For
the
Ancients
did
not
thinke
that
their
fasts
were
payments
to
God
,
to
satisfie
for
the
paine
due
to
our
sinnes
.
This
is
a
strange
kind
of
fashion
,
for
a
man
to
pay
his
debts
with
fasting
,
as
if
a
creditour
should
abate
his
debtour
10
crownes
for
every
day
he
should
fast
.
Hee
that
thinkes
that
God
is
contented
with
this
,
dreames
of
an
easie
composition
,
and
payes
him
but
in
light
mony
.
I
confesse
that
God
hath
wrought
many
deliuerances
for
them
that
haue
fasted
:
but
our
adversaries
doe
wrong
to
attribute
that
to
the
vertue
of
fasting
,
which
was
meant
by
God
to
faith
and
prayer
,
that
doe
sanctifie
fasting
.
And
they
may
doe
well
to
remember
the
[
*
](A20930-e6700-b)
*
Luk.
11.
Pharisee
,
who
was
sent
away
,
although
he
fasted
twice
a
weeke
,
and
gaue
God
to
vnderstand
of
his
workes
of
supererogation
.
Aboue
all
,
they
haue
a
good
grace
,
to
make
one
man
fast
for
another
,
and
they
would
haue
me
belieue
,
that
God
wil
pardon
my
sinnes
,
because
my
neighbor
hath
fasted
for
me
.
There
is
no
iudge
so
foolishly
connivent
,
that
will
pardon
a
crime
to
any
one
,
in
consideration
that
his
brother
hath
not
dined
.
But
that
which
we
would
iudge
an
intolerable
sottishnesse
in
a
man
,
shall
we
thinke
this
fitting
for
God
?
For
the
Pope
would
haue
him
to
rest
contented
with
this
.
And
they
that
are
not
in
the
humour
of
fasting
,
loue
rather
to
borrowe
it
of
others
,
&
to
change
their
bodily
fast
,
into
a
pecuniarie
mulct
.
They
wil
say
therefore
to
some
religious
person
,
fast
for
mee
,
and
I
will
content
thee
.
And
that
which
is
thus
given
to
Monkes
shall
bee
called
an
almes
,
although
they
be
never
so
rich
.
This
pretty
doctrine
is
taught
in
the
Canon
,
Presbyter
,
in
the
82
distinction
.
He
may
redeeme
the
moonday
fast
,
if
need
be
,
by
singing
a
Psalme
,
or
giuing
a
penny
to
the
poore
.
And
the
glosse
of
the
Doctors
herevpon
.
Hee
may
free
himselfe
from
fast
by
giving
a
peny
;
wherefore
by
a
greater
reason
he
may
bee
freed
by
others
fasting
for
him
.
Because
also
that
the
fasting
of
the
living
is
availeable
for
the
dead
.
Agreeable
to
the
Canon
.
Animae
,
in
the
13.
Cause
,
&
2.
Question
.
The
soules
of
the
dead
are
delivered
by
4
means
;
either
by
the
oblation
of
Priestes
,
or
by
the
praiers
of
the
Saints
,
or
by
the
almes
of
their
friends
,
or
else
by
the
fastings
of
their
kindred
and
allies
.
It
is
Pope
Gregorie
which
speakes
this
,
who
belieued
that
the
soules
were
in
Purgatory
,
some
in
hot
houses
,
others
vnder
the
leaues
of
trees
,
others
in
rivers
,
and
hee
was
much
troubled
how
to
get
them
out
thence
.
Now
I
say
that
if
the
fasting
of
the
living
doe
refresh
them
,
their
feasting
also
must
burne
and
torment
them
.
Track
mee
but
any
footing
of
al
these
opinions
in
the
3
or
4
first
ages
.
Or
else
of
that
proper
custome
,
whereby
the
Prelates
that
enioine
fasts
doe
dispense
with
them
,
giuing
these
dispensations
not
to
the
poore
but
to
their
friends
,
and
such
as
are
gracious
with
them
.
At
Rome
yee
shall
get
letters
of
a
perpetuall
dispensation
.
In
the
booke
of
the
Taxation
of
the
Romish
Chancerie
,
formerly
alleaged
,
this
article
is
found
in
the
6.
leafe
.
For
that
a
lay
man
is
not
tyed
to
fast
on
the
daies
which
are
enioyned
him
by
the
Church
,
and
may
eate
cheese
,
this
letter
costs
twentie
groats
.
If
a
poore
man
pay
it
,
he
shall
for
al
that
fast
after
he
hath
payd
it
.
This
being
so
,
it
is
no
wonder
;
if
hee
which
giues
dispensations
to
others
,
doe
take
one
for
himselfe
,
and
if
the
Pope
and
Cardinals
doe
often
dispense
with
themselues
in
these
matters
.
For
we
are
to
know
that
in
the
25
cause
,
1.
quest.
in
the
Canon
Ideo
.
vpon
a
question
which
some
made
,
whether
the
Church
of
Rome
were
subiect
to
the
Statuts
of
Councells
,
Pope
Leo
the
fourth
,
makes
this
answere
.
The
holy
Church
of
Rome
giues
all
power
,
and
authoritie
to
the
holy
Canons
,
but
shee
for
her
owne
part
is
not
bound
,
nor
tied
to
keepe
them
.
And
a
little
after
hee
saith
that
as
Iesus
did
submit
himselfe
vnto
the
lawe
,
and
sometimes
withstand
it
,
to
shewe
that
hee
was
master
of
the
law
.
So
,
saith
he
,
the
Bishops
of
the
chiefe
see
,
respect
the
Canons
made
by
themselues
,
or
others
vnder
their
authoritie
,
and
do
yeeld
to
keepe
them
,
that
they
might
make
them
to
be
kept
of
others
;
but
sometimes
too
,
either
in
commanding
or
decreeing
,
or
by
oppugning
them
,
they
shew
that
they
are
Lords
over
the
decrees
,
and
the
makers
of
them
.
And
a
little
after
he
saith
,
that
the
Church
of
Rome
giveth
it selfe
speciall
privileges
,
against
generall
decrees
.
Herevnto
adde
the
custome
,
of
making
the
people
to
go
in
procession
to
our
Lady
in
the
beginning
of
Lent
,
that
they
may
haue
leaue
to
eate
butter
.
As
also
the
trick
,
whereby
they
delude
the
ancient
custome
,
of
eating
nothing
in
Lent
before
evening
.
For
now
a
daies
they
make
the
evening
service
to
bee
song
before
noone
,
and
afterwards
eat
,
saying
,
that
evening
is
past
:
And
a
thousand
such
like
shifts
,
which
betraie
not
only
abuse
,
but
mockery
too
;
to
the
ende
that
the
prophecy
of
the
Apostle
might
be
fulfilled
,
when
he
saith
,
that
this
error
shall
be
taught
thorough
hypocrisie
,
and
by
such
as
haue
their
consciences
seared
with
an
hot
yron
.
And
doubt
not
,
but
,
if
that
we
had
not
opposed
our selues
against
the
tyranny
of
the
Pope
,
which
did
daily
encrease
like
a
swelling
torrent
,
there
had
beene
worse
things
seene
.
After
that
he
had
once
got
the
kitchins
and
shambles
vnder
his
dominion
;
he
tooke
vpon
him
to
make
other
lawes
for
attire
,
and
houshold
stuffe
,
so
that
a
man
might
not
lie
vpon
a
matteresse
,
nor
weare
silke
,
nor
presume
to
bath
himselfe
without
some
speciall
dispensation
.
And
their
booke
of
dispensation
fees
,
made
a
hundred
yeares
since
,
doth
sufficiently
shew
,
that
they
did
even
then
begin
to
encroach
vpon
these
things
.
For
as
then
,
letters
of
dispensation
for
a
Nunne
to
bath
her selfe
,
were
prized
at
a
certain
rate
And
letters
of
dispensation
for
a
lay
man
,
to
study
in
the
schooles
;
and
letters
of
dispensation
for
to
bury
a
body
in
two
sepulchres
:
and
letters
of
dispensation
for
a
man
to
keep
that
which
he
had
got
vniustly
.
To
conclude
,
they
amongst
this
people
which
do
most
hate
vs
,
may
know
,
that
they
are
bound
to
vs
,
for
that
little
liberty
which
they
do
yet
enioy
.
THE
SECOND
PROPHEcie
contained
in
the
2.
Epistle
of
S.
Paul
to
the
Thessalonians
.
CHAP.
2.
3
Let
no
man
deceiue
you
by
any
means
:
for
that
day
shall
not
come
,
except
there
come
a
departing
first
,
and
that
the
man
of
sinne
be
disclosed
,
even
the
sonne
of
perdition
.
4
Which
is
an
adversary
,
and
exalteth
himselfe
against
all
that
is
called
God
,
or
that
is
worshipped
:
so
that
hee
doth
sit
as
God
in
the
temple
of
God
.
5
Remember
yee
not
,
that
when
I
was
yet
with
you
,
I
told
you
these
things
?
6
And
now
yee
know
what
withholdeth
,
that
he
might
be
revealed
in
his
time
.
7
For
the
mysterie
of
iniquity
doth
already
worke
,
only
he
which
now
withholdeth
,
shall
let
till
he
be
taken
out
of
the
way
.
8
And
then
shal
that
wicked
man
be
revealed
,
whom
the
Lorde
shall
consume
with
the
spirit
of
his
mouth
,
and
shall
abolish
with
the
brightnesse
of
his
comming
.
9
Euen
him
whose
comming
is
by
the
effectuall
working
of
Satan
,
with
all
power
,
and
signes
,
and
lying
wonders
.
10
And
in
all
deceiueablenesse
of
vnrighteousnesse
among
them
that
perish
,
because
they
received
not
the
loue
of
the
truth
,
that
they
might
be
saved
.
11
And
therefore
God
shall
send
them
strong
delusions
,
that
they
should
belieue
lies
.
The
vnfolding
of
this
prophecy
in
manner
of
a
Paraphrase
.
3
LET
no
man
by
any
meanes
seduce
you
,
by
seeking
to
perswade
you
that
the
day
of
iudgment
is
neere
at
han●
.
For
this
day
shall
not
come
,
till
there
be
a
generall
backsliding
,
whereby
men
shal
fal
from
the
true
doctrine
;
&
that
man
of
sin
,
which
is
markt
out
to
perdition
,
to
wit
,
the
bishop
of
Rome
,
be
disclosed
.
4
Whom
ye
shall
know
by
these
marks
He
shall
oppose
himselfe
against
all
that
is
called
God
,
and
which
is
worshipped
;
to
wit
against
the
true
and
highest
God
,
and
against
Emperours
,
and
Kings
,
and
Magistrates
,
whom
the
holy
scripture
calleth
Gods
.
Nay
,
which
is
more
,
he
shall
exalt
himselfe
aboue
God
,
and
especially
aboue
that
which
is
called
God
by
Idolators
,
till
he
shall
haue
got
to
be
absolute
commander
over
the
church
,
and
be
called
the
head
thereof
,
vsurping
both
the
name
and
authority
of
God
.
5
Remember
you
not
,
that
when
I
was
yet
with
you
,
I
told
you
these
things
?
6
And
now
yee
know
what
it
is
that
staieth
his
comming
,
which
shall
come
to
passe
,
at
the
time
appointed
,
&
foreordained
by
God
.
7
For
the
foundations
of
this
son
of
perditions
dominion
are
already
laid
.
And
Satan
doth
even
now
draw
out
the
threeds
,
and
spinne
the
beginnings
of
his
doctrine
,
which
shall
be
woven
togither
by
an
abominable
art
,
and
ful
of
wicked
craft
.
There
is
nothing
but
one
that
hinders
the
disclosing
hereof
:
that
is
,
the
Romane
Empire
(
which
doeth
nowe
oversway
the
whole
world
)
must
remaine
yet
for
a
time
,
and
afterwards
be
abolished
.
8
And
when
this
Roman
Empire
shal
be
destroyed
,
then
shall
this
bishop
be
fully
disclosed
,
and
the
Papall
See
shal
be
exalted
by
the
ruines
of
the
Empire
;
which
bishop
,
God
shall
beat
down
,
and
weaken
by
the
preaching
of
his
word
,
but
shal
not
destroy
him
vtterly
til
the
last
day
of
iudgement
,
then
when
Iesus
Christ
shal
come
in
glorie
.
9
Which
Pope
shall
come
fortified
with
the
might
and
efficacie
of
Satan
,
with
power
,
and
signes
,
and
false
miracles
,
serving
to
establish
lyes
.
10
Whereby
such
as
are
markt
out
to
perdition
,
shal
be
lewdly
seduced
,
because
they
haue
not
loved
the
truth
of
the
Gospell
,
which
might
haue
saved
them
.
11
And
therefore
God
will
suffer
them
to
be
seduced
,
and
to
be
driven
into
strong
delusions
,
and
that
they
may
beleeue
lies
.
The
proofe
of
this
exposition
.
He
that
in
the
texture
of
this
whole
discourse
shall
not
see
the
Popes
image
,
&
his
doctrine
,
and
the
meanes
of
his
rising
,
all
set
out
in
their
true
colours
,
doth
willingly
erre
,
and
is
blind
at
noone
daie
.
For
we
bring
no
bold
coniectures
;
and
our
explications
are
not
violent
or
forced
,
but
naturall
,
and
such
as
do
of
their
owne
accord
offer
themselues
to
our
hands
:
such
as
doe
not
depart
from
the
words
of
the
Apostle
,
and
are
taught
vs
by
experience
.
Whosoever
wil
contest
about
some
particulars
,
shal
not
thereby
endammage
the
whole
bodie
of
this
Prophecie
.
For
though
hee
moue
some
difficulties
vpon
certain
verses
here
&
there
,
yet
it
is
enough
to
stagger
the
most
strongly
opinionated
,
when
they
shall
see
that
all
the
peeces
of
this
so
long
a
Prophecie
doe
agree
vpon
one
only
man
,
and
that
there
is
so
good
a
correspondency
betweene
all
the
parts
thereof
:
which
shall
appeare
yet
more
manifestly
by
the
proofs
and
by
the
difficulties
which
our
adversaries
moue
to
the
contrary
;
let
vs
therefore
once
more
againe
run
over
this
Prophecy
from
the
beginning
,
and
examine
every
particular
thereof
.
The
first
part
of
this
Prophecie
.
3
LEt
no
man
deceaue
you
by
any
meanes
;
for
that
day
shall
not
come
except
there
be
a
departing
first
,
and
that
the
man
of
sin●●
be
disclosed
,
even
the
sonne
of
perdition
.
The
Exposition
.
3
LEt
no
man
by
any
meanes
seduce
you
,
by
seeking
to
perswade
you
that
the
day
of
iudgement
is
neere
at
hand
.
For
this
day
shall
not
come
till
there
bee
a
generall
departing
,
whereby
men
shall
fall
from
the
true
doctrine
,
and
that
man
of
sinne
which
is
markt
out
to
perdition
,
to
wit
,
the
Bishop
of
Rome
,
be
disclosed
.
The
proofe
of
this
Exposition
.
MAny
,
being
either
led
by
curiosity
,
or
spurred
on
by
impatience
,
affirmed
that
the
day
of
the
Lord
was
hard
at
hand
.
Whose
over
rash
and
headlong
forwardnes
,
is
here
staied
by
the
Apostle
,
telling
them
that
this
day
shall
not
come
till
there
be
a
falling
away
.
What
manner
of
falling
away
this
is
,
he
himselfe
telleth
vs
in
that
[
*
](A20930-e7370-b)
*
1.
Tim.
4.1
.
Prophecy
of
his
,
which
wee
haue
formerly
touched
;
telling
vs
before
hand
,
that
in
the
latter
time
many
shall
fall
away
from
the
faith
.
And
so
did
some
of
the
Ancient
vnderstand
it
;
Primasius
,
Chrysostome
and
Theodoret
,
whom
,
his
Maiestie
of
England
,
followes
.
There
be
some
that
vnderstand
it
,
of
the
peoples
falling
away
,
from
vnder
the
Roman
Empire
.
And
so
do
some
of
the
Ancient
:
which
also
agreeth
with
the
event
.
For
we
shall
see
anon
how
that
the
papacy
increased
by
the
decreasing
of
the
Empire
,
and
that
the
greatnesse
thereof
was
built
vpon
the
ruines
of
the
Empire
.
The
head
and
chiefe
cause
of
this
falling
away
from
the
faith
,
is
by
the
Apostle
S.
Paule
,
called
the
man
of
sinne
,
&
sonne
of
perdition
,
according
to
the
vsuall
forme
of
speech
in
Scripture
,
which
calleth
a
bloody
man
,
a
man
of
blood
.
And
those
the
children
of
hell
,
which
are
markt
out
for
hell
.
So
the
man
of
sinne
,
and
the
sonne
of
perdition
,
signifie
,
a
man
that
is
a
notorious
sinner
,
and
such
a
one
as
is
markt
out
vnto
perdition
.
That
these
qualities
,
some
ages
since
,
were
fitting
the
Bishop
of
Rome
,
no
man
can
doubt
that
hath
read
the
writings
,
not
of
their
enimies
,
but
even
of
their
owne
servants
that
haue
most
respected
them
.
Never
was
there
man
that
did
more
prostitute
himselfe
to
vphold
the
Popes
power
then
Baronius
did
.
And
yet
see
his
own
words
in
the
yeare
912.
and
8.
article
.
With
what
face
did
the
Church
of
Rome
then
look
,
and
how
ilfavoredly
?
then
,
when
famous
queanes
,
and
lewd
strumpets
did
domineere
at
Rome
?
at
whose
pleasure
Church
livings
were
bestowsd
,
Bishopricks
given
,
and
that
which
is
horrible
to
heare
,
and
not
to
bee
spoken
,
their
louers
,
false
Popes
,
thrust
into
the
seat
of
Peter
.
It
would
bee
long
to
repeate
the
whole
passage
;
till
at
last
hee
breakes
out
,
and
asketh
,
What
Priests
,
and
Deacons
Cardinals
do
yee
thinke
were
chosen
by
these
monsters
?
And
hee
complaineth
that
Iesus
Christ
did
sleepe
,
Now
hee
speakes
of
such
a
great
number
of
wicked
&
vitious
Popes
that
it
should
seeme
by
his
reckoning
,
that
Iesus
Christ
slept
a
long
time
.
Platina
in
the
life
of
Benedict
the
4.
saith
,
The
liberty
of
sinning
hath
begot
vs
these
monsters
,
and
prodigies
,
which
by
ambition
and
corruption
,
haue
rather
vsurpt
,
than
possest
the
holy
chaire
of
Peter
,
no
Prince
repressing
the
wickednesse
of
these
men
.
Nay
I
dare
affirme
,
that
the
histories
of
Emperours
,
and
Pagan
kings
,
written
by
their
enimies
,
or
by
strangers
,
doe
not
speake
so
ill
of
them
,
as
the
histories
of
the
Popes
,
written
by
their
owne
servants
,
and
flatterers
,
doe
speake
ill
of
Popes
.
From
the
yeare
870.
to
the
yeare
1050.
You
see
none
but
Necromancers
,
but
Adulterers
,
and
Murderers
,
and
infamous
persons
preferred
to
the
Papacy
:
Every
one
knowes
the
complaints
of
Bernard
,
of
Petrarke
,
of
Mantuan
,
bewailing
the
corruption
,
&
bad
report
of
the
Court
of
Rome
.
If
these
witnesses
bee
not
of
authoritie
enough
,
at
least
I
hope
Popes
themselues
shall
bee
beleeued
herein
.
Aeneas
Sylvius
otherwise
called
Pius
secundus
in
the
66.
Epist
to
Iohn
Peregall
,
speaks
thus
.
The
court
of
Rome
giues
nothing
without
mony
;
yea
the
imposition
of
hands
,
&
the
gifts
of
the
holy
Ghost
are
sold
;
and
the
remission
of
sinnes
is
communicated
vnto
none
,
that
haue
not
wherewithall
to
pay
for
it
.
Where
is
the
man
that
durst
now
adaies
speake
so
boldly
as
S.
Bernard
did
in
his
125.
Epistle
.
The
beast
(
saith
he
)
of
the
Apocalyps
,
to
whome
a
mouth
was
given
speaking
blasphemy
,
and
to
make
warre
vpon
the
Saints
,
doth
possesse
the
Chaire
of
S.
Peter
,
as
a
Lyon
prepared
for
the
pray
.
I
will
annex
one
passage
out
of
the
Canonists
,
which
haue
glozed
the
decretals
,
in
the
title
of
Election
,
and
6.
Chap.
Their
wordes
are
.
Rome
built
at
first
by
theeues
,
doth
yet
retaine
the
smacke
of
her
first
religion
,
being
called
Roma
quasi
rodens
manus
.
It
must
needs
be
that
this
evill
was
great
,
seeing
that
in
a
booke
so
publike
&
authenticall
,
which
containes
all
the
laws
and
Statuts
of
the
Church
of
Rome
,
these
doctors
did
insert
such
things
to
their
owne
shame
.
To
be
briefe
,
if
this
be
humanitie
,
to
cause
70000
persons
,
within
a
few
daies
to
be
murdered
in
a
massacre
in
France
;
If
this
bee
chastitie
,
to
establish
Stewes
at
Rome
:
If
this
bee
humilitie
,
to
make
Emperours
and
Kings
kisse
his
feet
:
If
this
be
fidelitie
,
to
dispense
with
vowes
and
oaths
;
If
this
be
religion
,
to
weare
the
crosse
of
Christ
vpon
his
Pantophle
:
If
this
be
liberalitie
,
to
set
the
absolutions
from
sin
,
and
[
*
](A20930-e7610-b)
*
Taxa
Cancellaria
A.
post
fol.
11.
dispensations
for
ill
doing
,
at
a
certaine
price
of
money
,
and
to
make
expresse
books
thereof
;
I
am
then
content
that
we
be
said
to
haue
done
his
Holinesse
wrong
by
calling
him
the
man
of
sinne
.
As
for
the
title
of
the
sonne
of
perdition
,
it
is
not
our
parts
to
giue
iudgement
vpon
any
body
,
or
positiuely
to
define
what
men
are
damned
:
but
wee
pray
to
God
to
shew
mercy
to
these
Popes
,
which
haue
bathed
their
handes
in
our
bloud
.
Howbeit
*
Platina
the
Popes
servant
and
Secretarie
,
speaking
of
their
vices
,
doth
as
it
were
despaire
of
their
salvation
,
saying
.
Our
vices
are
growne
to
that
heigth
,
that
they
will
hardly
ever
find
mercy
in
the
sight
of
God
.
Now
here
.
least
our
adversaries
should
perplex
vs
,
we
are
to
knowe
that
the
Apostle
doth
not
say
,
that
there
must
of
necessitie
be
a
generall
departure
,
before
the
son
of
perdition
be
revealed
,
so
that
when
hee
shall
once
come
,
there
shall
no
more
faithfull
men
be
left
in
the
world
:
It
is
enough
for
the
fulfilling
of
his
Prophecie
,
that
this
departure
be
begun
,
and
haue
already
gathered
some
little
strength
,
then
,
when
the
sonne
of
perdition
shall
be
disclosed
;
of
which
departure
hee
shall
make
himselfe
the
head
,
and
seeke
to
increase
it
with
all
his
power
;
which
yet
shall
never
bee
so
great
,
but
that
there
shall
be
some
faithfull
men
in
the
world
,
left
hid
amidst
this
great
corruption
.
Moreouer
,
wee
neede
not
wonder
that
the
Bishop
of
Rome
,
is
called
the
man
of
sinne
,
in
the
singular
,
though
there
be
many
of
them
,
one
after
another
.
For
we
speak
so
commonly
,
and
say
that
the
Emperour
goeth
before
kings
,
although
there
be
many
successiue
Emperours
.
So
our
adversaries
say
that
the
Pope
is
the
head
of
the
Church
,
and
not
the
Popes
,
because
there
is
but
one
at
a
time
.
In
France
wee
vse
to
say
that
the
king
dieth
not
,
because
that
by
the
king
,
wee
doe
not
vnderstand
Henry
,
or
Lewis
,
but
a
continuall
descent
of
kings
,
one
succeding
the
other
So
in
the
7.
and
8.
chapter
of
Daniell
a
continuall
succession
of
kings
,
is
represented
by
one
only
beast
,
which
appeareth
yet
more
plainely
in
the
8.
chapter
20.
verse
.
The
ramme
which
thou
sawest
having
two
hornes
,
are
the
kings
of
the
Medes
and
Persians
.
And
in
the
verse
following
,
the
kings
of
Greece
are
figured
by
a
Goat
,
the
horn
of
which
signifieth
the
first
king
.
The
Greeke
article
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
which
is
singular
,
doth
most
vsually
signifie
an
indefinite
person
:
as
in
the
2.
to
Timothy
,
and
3.
chap.
where
it
is
also
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
that
the
man
of
God
may
be
absolute
,
where
this
word
,
The
man
,
is
aswell
,
as
in
this
prophecie
,
taken
indefinitely
,
and
applyed
to
diverse
men
a
part
.
And
so
Matthew
the
18.
verse
17.
Let
him
be
vnto
thee
,
as
the
heathen
man
,
or
publican
,
although
there
were
a
great
number
of
this
sort
;
and
so
shall
wee
finde
it
often
.
But
if
the
sonne
of
perdition
were
but
one
only
man
that
were
yet
to
come
,
how
shall
the
saying
of
the
Apostle
stand
,
who
presently
vpon
this
telleth
vs
,
that
the
mystery
of
iniquity
did
even
then
in
his
time
begin
to
worke
,
for
to
prepare
his
way
?
Is
it
credible
that
5.
or
700.
yeares
should
bee
imployed
about
the
producing
one
only
man
,
which
should
not
last
aboue
3.
yeares
,
and
some
few
moneths
?
Or
that
the
mysterie
of
iniquity
shoulde
even
then
begin
to
worke
,
and
that
this
man
shoulde
not
yet
be
revealed
?
Especially
seeing
that
our
adversaries
make
Antichrist
to
bee
●
Iew
,
of
the
tribe
of
Dan
,
and
which
shall
build
vp
Ierusalem
againe
,
whereas
we
see
no
preparations
for
all
this
,
so
that
by
their
reckoning
the
mysterie
of
iniquity
should
bee
lesse
prepared
nowe
then
it
was
in
the
Apostles
time
.
But
if
any
one
thinke
it
strange
,
that
Antiochus
Epiphanes
which
was
but
one
person
,
should
bee
a
figure
of
divers
successiue
persons
,
Let
him
remember
that
many
high
Priests
one
succeeding
the
other
,
were
the
figures
of
Iesus
Christ
,
which
yet
neverthelesse
was
but
one
person
.
And
yet
the
reason
is
alike
on
both
sides
.
Besides
,
Antiochus
is
not
the
figure
of
many
at
a
time
,
seeing
there
is
never
but
one
Pope
at
the
same
time
.
Neither
,
can
so
great
a
dominion
over
so
many
nations
(
got
,
not
by
any
exploite
of
war
,
but
by
guile
,
as
the
Apocalyps
foretels
vs
in
the
17.
ch.
)
be
the
work
of
one
only
man
,
much
lesse
of
such
a
one
,
that
shall
raigne
but
3.
yeares
and
an
halfe
;
this
is
a
worke
of
many
ages
;
that
which
followes
,
sutes
with
this
,
and
is
full
of
perspicuity
.
The
second
part
of
this
prophecie
.
4
Which
is
an
adversarie
,
and
exalteth
himselfe
against
all
that
is
called
God
,
or
that
is
worshipped
:
so
that
he
doth
sit
as
God
in
the
temple
of
God
,
shewing
himselfe
that
hee
is
God
.
5
Remember
yee
not
that
when
I
was
yet
with
you
,
I
told
you
these
things
?
The
exposition
.
4
Whom
yee
shall
know
by
these
markes
.
He
shal
oppose
himselfe
against
all
that
is
called
God
,
and
which
is
worshipped
,
to
wit
,
against
the
true
,
and
highest
God
,
and
against
Emperours
,
and
kings
,
&
magistrates
,
whom
the
holy
scripture
calleth
Gods
.
Nay
,
which
is
more
,
he
shall
exalt
himselfe
aboue
God
,
and
especially
aboue
that
which
is
called
God
by
Idolatours
,
till
he
shall
haue
got
to
be
absolute
commander
over
the
Church
,
and
be
called
the
head
thereof
,
vsurping
both
the
name
and
authority
of
God
.
5
Remember
yee
not
that
when
I
was
yet
with
you
,
I
told
you
these
things
.
The
proofe
of
this
exposition
.
The
proofe
of
this
exposition
consisteth
in
fiue
pointes
.
1
To
shew
that
the
Pope
calleth
himselfe
God
,
&
taketh
the
authority
of
God
vpon
him
.
2
That
hee
doth
exalt
himselfe
aboue
God
,
and
especially
aboue
that
which
is
called
God
by
Idolatours
.
3
That
hee
doth
oppose
himselfe
against
God
.
4
That
hee
doth
oppose
himselfe
against
kings
,
and
princes
,
and
magistrates
.
5
That
he
calleth
himselfe
the
head
of
the
church
vniversall
.
The
first
point
.
That
the
Pope
names
himselfe
God
,
and
is
so
called
by
his
favourites
,
this
is
a
common
thing
,
whereof
the
Popes
Decrees
,
&
the
councels
where
he
sat
as
chiefe
,
are
full
.
The
Canon
.
Satis
,
in
the
96.
Distinction
,
speakes
thus
.
It
is
manifestly
seene
that
the
Pope
can
in
no
wise
,
neither
be
vnbound
,
nor
bound
by
any
secular
power
;
who
is
knowne
to
haue
bin
called
God
,
by
the
religious
Prince
Constantine
before
mentioned
:
now
it
is
apparant
,
that
God
cannot
be
iudged
by
men
.
He
excludes
princes
therefore
from
the
title
of
God
,
that
he
may
reserue
it
to
himselfe
;
and
approving
of
Constantines
saying
which
calleth
him
God
,
thence
inferreth
that
the
Pope
may
not
bee
iudged
by
any
person
.
Where
we
are
to
note
by
the
way
,
that
Constantine
in
the
councell
of
Nice
,
speaking
to
al
the
bishops
present
,
said
vnto
them
,
Yee
are
Gods
,
but
never
spake
this
in
particular
to
the
bishop
of
Rome
.
The
glosse
of
the
extrauagant
,
cum
inter
of
Iohn
the
22.
hath
these
words
.
To
thinke
that
our
Lord
God
the
Pope
,
the
author
of
the
aforesaid
Decretall
,
and
of
this
,
had
no
power
to
decree
as
he
hath
decreed
,
would
be
iudged
an
heresie
.
Where
we
must
note
that
the
Cardinals
,
&
Doctors
appointed
by
Pope
Gregory
the
13.
for
the
correcting
of
the
Canons
,
Decretals
,
Clementines
,
and
,
Extravagants
,
having
corrected
many
other
glosses
,
do
not
touch
this
at
all
,
and
were
willing
to
haue
it
remaine
as
it
is
.
In
the
last
councell
of
Lateran
,
and
9.
Session
in
the
yeare
1514.
one
of
the
secretaries
of
the
Popes
chamber
speakes
thus
to
Leo
the
10.
The
lookes
of
your
divine
maiestie
,
with
the
beame-darting
splendor
of
which
,
my
weake
eies
are
dimmed
,
which
was
inserted
in
the
councell
,
as
good
,
and
warrantable
;
For
there
must
never
any
impieties
bee
put
into
councels
,
without
being
found
fault
with
.
Nay
which
is
more
,
after
that
the
said
councel
was
written
out
,
Pope
Leo
approved
of
it
,
and
his
approbation
is
set
in
the
frontispice
thereof
:
in
the
same
[
*
](A20930-e8210-b)
*
Pag.
510.
edit
.
Colon.
tom.
4.
page
the
papall
dignity
,
is
called
,
Divinum
imperium
,
the
kingdome
of
God
.
In
the
2.
book
of
holy
ceremonies
7.
section
,
&
6.
chapter
.
There
are
these
words
,
The
seate
of
God
,
That
is
to
say
,
the
Apostolical
seat
.
And
Steuchus
likewise
the
Popes
library
keeper
,
in
his
booke
of
the
donation
of
Constantine
,
saith
that
Constantine
held
Pope
Sylvester
for
a
God
(
&
adoravit
vt
Deum
)
and
worshipped
him
as
God
.
In
Italie
vpon
the
gate
of
Tolentum
there
is
this
inscription
.
to
Paul
the
3.
the
most
high
and
mighty
God
vpon
earth
.
Vpon
the
triumphall
arch
,
erected
to
Pope
Sixtus
the
4.
as
he
entered
in
state
into
Rome
,
there
was
this
written
Oraclo
vocis
mundi
moderaris
habenas
Et
merito
in
terris
crederis
esse
Deus
.
This
lower
world
thy
sacred
words
do
sway
,
Stile
thee
an
earthly
God
we
rightly
may
.
Stapleton
an
English
Iesuit
in
the
preface
of
his
booke
,
of
the
principles
,
of
the
doctrine
of
faith
cals
Gregory
the
13.
Supremum
,
plane
supremum
in
terris
numen
.
The
supreame
,
the
most
absolute
supreame
God
vpon
earth
.
And
Coeffeteau
denieth
not
this
,
but
saith
that
the
Pope
is
God
in
the
same
sense
that
the
scripture
calleth
kings
,
and
other
powers
by
the
name
of
Gods
:
an
idle
excuse
,
and
against
the
intent
of
his
Holines
For
in
the
old
testament
,
this
word
of
Gods
is
indeed
attributed
to
Princes
in
the
plurall
.
But
for
a
mans
selfe
to
attribute
the
name
of
God
vnto
himselfe
in
the
singular
;
this
is
a
thing
which
no
christian
prince
nor
prelate
ever
did
.
The
bishop
of
Rome
is
the
first
,
who
some
ages
since
began
to
vsurpe
this
title
.
We
are
also
to
note
,
that
the
word
Iehovah
in
the
old
testament
is
never
attributed
to
any
creature
:
but
well
the
worde
of
Elohim
may
in
the
plurall
,
which
signifieth
Gods
,
and
Lords
.
As
for
the
new
testament
,
wherein
the
head-springs
of
all
christian
religion
are
contained
,
&
which
should
rule
our
fashion
of
speaking
,
yee
shall
never
there
finde
the
name
of
God
in
the
singular
attributed
to
any
but
God
himselfe
,
or
to
Satan
whom
the
Apostle
calleth
,
The
God
of
this
world
,
because
in
this
world
hee
seeks
by
al
meanes
to
encroach
vpon
Gods
right
.
Heathen
Emperours
also
haue
taken
vpon
them
the
title
of
God
,
as
Bassian
Caracalla
,
&
before
him
Domitian
,
whom
[
*
](A20930-e8560-b)
*
Sues
.
in
Dom
cap.
13
Mart.
lib.
5.
ep.
8.
Sueton
,
and
[
*
](A20930-e8610-b)
*
Sues
.
in
Dom
cap.
13
Mart.
lib.
5.
ep.
8.
Martiall
call
Dominus
Deus
noster
,
the
Lord
our
God
,
which
are
the
very
same
words
with
those
which
I
haue
formerly
cited
out
of
the
glosse
.
But
this
name
was
ever
reputed
odious
amongst
the
Christians
,
when
it
was
once
attributed
to
man
,
because
they
haue
no
more
excellent
or
reverent
name
then
this
;
not
as
the
Hebrewes
,
who
are
of
opinion
that
the
name
of
Iehova
is
more
holy
and
incommunicable
.
But
for
to
know
in
what
sense
the
Pope
is
called
God
,
the
Pope
himselfe
can
best
resolue
vs
.
For
out
of
this
title
,
he
gathereth
by
consequence
that
he
should
bee
adored
;
The
last
councell
of
Lateran
,
in
the
3.
and
10.
sessions
saith
.
The
Pope
ought
to
be
worshipped
of
all
people
,
and
is
most
like
vnto
God
:
and
that
a
man
might
not
imagine
that
it
speaketh
of
a
civill
kind
of
worship
,
it
is
there
told
vs
what
manner
of
adoration
this
must
be
,
wherwith
he
is
to
be
adored
;
to
wit
,
that
it
must
bee
with
that
kinde
of
adoration
that
is
mentioned
in
the
72.
Psalme
.
Adorabunt
eum
omnes
reges
terrae
,
All
the
kings
of
the
earth
shall
worshippe
him
.
Where
by
worship
,
the
highest
kinde
of
worshippe
is
meant
,
which
is
due
to
the
son
of
God
;
as
Tertullian
teacheth
vs
in
his
5
,
booke
7.
chap.
against
Marcion
.
So
doth
Mantuan
vnderstande
it
,
which
speakes
of
the
Pope
:
Ense
potens
gemino
,
cuius
vestigia
adorant
Caesar
,
&
aurato
vestiti
murice
reges
,
He
hath
2
swords
within
his
power
to
draw
,
Caesar
adores
him
with
an
humble
awe
:
And
kings
with
Caesar
too
in
this
do
meete
,
Bowing
their
necks
down
for
to
kisse
his
feet
.
The
histories
of
these
last
ages
are
ful
with
examples
of
this
adoration
of
the
Pope
.
In
the
2.
Tome
of
councels
they
doe
highly
magnifie
Iustinian
because
hee
did
adore
Pope
Agapet●
.
But
the
most
remarkable
worship
that
is
given
him
,
is
that
which
they
do
vnto
him
within
the
conclaue
,
immediatly
after
his
election
.
As
soone
as
ever
he
is
pronounced
Pope
by
the
Cardinals
shut
vp
in
the
conclaue
,
they
presently
run
vnto
him
,
and
pulling
of
his
owne
apparell
,
put
on
other
insteed
thereof
,
redde
hose
,
and
red
shooes
with
a
crosse
of
gold
,
a
red
girdle
with
buckles
of
Gold
,
a
red
cap
,
and
a
rochet
,
and
answerably
fitting
him
with
a
red
mantle
,
and
a
triple
crowne
glittering
with
Diamonds
,
they
mount
him
vp
vpon
their
shoulders
aloft
,
as
it
were
some
glorified
body
,
and
set
him
vpon
the
Altar
.
This
amongst
the
Italians
is
commonly
called
adoration
:
and
is
therefore
the
more
worth
the
noting
,
because
the
Pope
is
set
vpon
the
Altar
,
which
is
a
place
where
they
set
their
Masse-god
,
and
which
is
appointed
for
divine
worship
:
so
that
this
worship
,
cannot
be
taken
for
a
civill
worship
.
Herevnto
adde
that
in
civill
affaires
kings
haue
more
authoritie
then
Popes
,
and
should
therefore
by
a
consequent
rather
bee
worshipt
with
civill
honour
.
But
they
doe
not
only
not
worship
Kings
,
but
exact
of
kings
themselues
to
worship
the
Popes
.
But
if
a
King
called
himselfe
God
,
he
might
seem
to
haue
some
shew
for
it
,
by
alleaging
the
passage
out
of
the
old
Testament
wherein
kings
are
said
to
be
Gods
,
yet
should
a
king
so
doe
he
would
be
thought
by
Christians
to
bee
little
lesse
then
a
blasphemer
,
and
I
am
perswaded
that
the
Pope
himselfe
would
not
like
it
,
being
that
hee
vsurps
the
name
of
God
excclusiuely
from
al
other
Princes
vnto
himselfe
,
by
reason
that
it
is
a
holy
word
,
and
imports
as
much
as
adoration
.
Neither
will
hee
bee
woone
to
grant
,
that
kings
,
because
they
are
called
Gods
by
David
,
should
therefore
deny
to
bee
iudged
;
seeing
that
he
takes
vpon
him
to
bee
their
iudge
.
And
yet
we
haue
seene
before
,
how
the
Pope
out
of
this
very
saying
of
David
,
concludeth
that
no
man
may
be
his
iudge
,
although
in
that
place
there
bee
no
mention
made
of
Bishops
or
Pastours
,
but
of
Princes
:
It
is
easie
to
bee
knowne
in
what
sense
he
calleth
himselfe
God
,
since
hee
vsually
calls
his
decrees
,
and
Canons
by
the
name
of
[
*
](A20930-e8860-b)
*
Extra
.
D●
Mai●rit
▪
&
obed
titulo
.
33.
cap.
Perpetuas
.
Oracles
.
Now
an
oracle
signifieth
an
heavenly
answer
,
proceeding
from
the
mouth
of
God
.
Rom.
3.
verse
2.
&
chap.
11.
v.
4.
with
the
like
modestie
doth
he
call
his
decretall
Epistles
Canonical
scriptures
in
the
19
Distinction
,
in
the
Canon
In
Canonicis
,
the
inscription
whereof
is
this
.
Inter
Canonicas
scripturas
Decretales
Epistolae
connumerantur
.
The
decretall
Epistles
are
reckoned
amongst
the
Canonicall
scriptures
.
That
is
to
say
,
that
the
Popes
Decrees
are
equall
to
the
holy
scripture
,
and
by
a
consequent
are
the
word
of
God
.
What
can
one
say
more
of
God
then
that
which
the
aboue
cited
councell
of
Lateran
,
in
the
9.
&
10.
Sessions
speakes
of
the
Pope
,
to
wit
,
that
hee
hath
all
power
aboue
all
powers
,
both
of
heaven
and
earth
?
And
he
himselfe
speakes
as
much
of
himselfe
in
the
1.
booke
of
holy
ceremonies
.
7.
sect.
6.
chap.
where
Pope
Sixtus
the
4.
speakes
thus
.
This
Pontificall
sword
representeth
the
Soveraigne
temporall
power
that
Christ
hath
given
the
Pope
his
vicar
vpon
earth
,
as
it
is
written
.
All
power
is
given
mee
both
in
heaven
,
and
in
earth
,
and
[
*
](A20930-e8960-b)
*
Ps.
72.
v.
8.
elsewhere
.
His
dominion
shall
be
from
sea
to
sea
,
&
from
the
river
vnto
the
ends
of
the
land
.
Which
power
is
also
signified
by
the
velvet
cap
which
Popes
weare
.
Of
which
power
even
over
heaven
it selfe
,
Innocent
the
3.
was
bold
to
make
vse
in
the
bull
▪
Ad
liberandum
:
where
he
grants
vnto
Pilgrims
,
that
die
in
their
pilgrimage
,
to
enioy
a
greater
degree
of
glory
in
Paradice
aboue
others
.
Besides
I
say
,
that
to
call
himselfe
his
Holines
exclusiuely
to
al
others
,
is
to
take
a
name
vpon
him
that
is
proper
to
God
alone
,
who
is
not
only
the
most
holy
Father
,
(
a
name
which
the
Pope
doth
also
assume
)
but
Holinesse
it selfe
.
As
also
for
to
attribute
all
power
vnto
himselfe
as
Paule
the
5.
doth
in
this
holy
register
,
where
he
calls
himselfe
a
Vice-God
,
the
Monarch
of
the
Christian
world
:
the
vpholder
of
the
papall
omnipotency
.
Next
in
order
comes
our
Saviour
Iesus
Christ
,
adorned
with
titles
,
names
&
qualities
,
all
which
the
Pope
applyeth
vnto
himselfe
.
Hee
calls
himselfe
at
least
a
hundred
times
in
his
Canons
and
Decrees
,
The
spowse
of
the
vniversall
Church
;
Bellarmine
goeth
yet
farther
,
Etiam
Christo
secluso
,
(
that
is
)
that
hee
is
so
indeed
,
Christ
being
set
apart
,
in
the
9.
Chapt.
&
1.
booke
of
the
Pope
;
And
although
Christ
were
not
excluded
,
yet
so
it
is
that
in
matter
of
marriage
,
men
doe
not
lightly
admit
of
a
companion
,
much
lesse
will
this
bee
endured
in
that
holy
coniunction
with
Christ
,
concerning
which
S.
[
*
](A20930-e9110-b)
*
2
Cor.
11.
v.
2.
Paule
saith
.
I
haue
prepared
you
for
one
husband
,
to
present
you
as
a
pure
virgin
to
Christ
.
And
that
hee
might
leaue
him
nothing
proper
,
Leo
the
10.
in
the
Councell
of
Lateran
formerly
cited
,
is
called
the
Lion
of
the
tribe
of
Iuda
,
the
roote
of
David
,
the
Saviour
of
Sion
.
And
Bellarmine
in
the
preface
of
his
booke
of
the
pope
,
calleth
the
pope
the
corner
stone
,
a
tryed
stone
,
a
pretious
stone
,
whereof
Esay
speakes
in
his
28.
Chap.
16.
verse
.
Which
is
therefore
the
more
to
be
noted
,
because
the
Apostle
in
the
9.
Chap.
of
the
Epistle
to
the
Romans
,
saith
,
that
none
that
belieue
in
this
stone
shall
be
put
to
confusion
.
After
that
he
hath
once
seized
vpon
the
names
and
titles
of
the
Father
,
and
of
his
sonne
our
Saviour
,
it
is
no
wonder
that
he
equalleth
himselfe
with
the
holy
Ghost
,
saying
in
the
25
cause
,
1.
quest.
that
to
violate
his
Canons
&
ordinances
is
to
blaspheame
against
the
holy
Ghost
,
to
the
end
we
should
know
,
that
such
an
offence
shal
never
be
pardoned
,
neither
in
this
world
nor
in
the
world
to
come
.
The
second
point
.
That
the
Pope
doth
exalt
himselfe
aboue
God
.
THE
Apostle
will
tel
vs
in
the
10.
verse
of
this
Chap.
that
the
sonne
of
perdition
shall
vse
all
guile
and
deceitfulnesse
.
Whence
it
follows
that
we
must
not
think
that
this
man
of
sinne
,
this
sonne
of
perdition
,
shall
openly
proclaime
vnto
vs
,
and
say
.
I
am
more
great
and
powerfull
than
the
eternall
God
,
which
created
the
world
.
For
who
would
followe
him
if
hee
should
speake
thus
?
Or
how
could
any
one
be
seduced
therewithall
?
but
rather
he
must
insinuate
himselfe
through
deceipt
,
and
vnder
the
shewe
of
sanctitie
.
Hee
shall
haue
(
saith
the
holy
Ghost
in
the
13.
of
the
Apocalyps
)
two
hornes
like
the
lambe
,
but
hee
shall
speake
like
the
Dragon
:
making
a
shew
of
Christianitie
,
and
professing
the
name
of
Christ
,
but
teaching
divelish
doctrine
,
As
S.
Hilarie
saith
against
Auxentius
;
vnder
the
colour
of
preaching
the
Gospell
he
shal
be
contrary
vnto
Christ
,
so
that
the
Lord
Iesus
shall
bee
denied
,
whilst
men
thinke
hee
is
preached
.
It
is
sufficient
therefore
for
the
fulfilling
of
this
prophecy
,
that
the
sonne
of
perdition
doth
in
effect
lift
himselfe
aboue
God
,
although
he
professe
that
he
is
beneath
him
.
And
it
will
be
no
great
labor
to
proue
this
.
1
Whosoever
shall
quit
a
servant
from
the
obedience
due
to
his
master
,
must
needs
be
greater
then
his
master
:
But
the
popes
dispense
with
the
setvants
of
God
for
obaying
of
God
:
Whence
it
followeth
that
they
are
greater
then
God
.
A
horrible
thing
,
yet
that
which
is
necessarily
inferred
out
of
their
doctrine
,
No
man
will
deny
the
maior
,
the
minor
is
verified
by
a
thousand
examples
.
1
It
is
Gods
will
that
we
should
keep
our
oathes
and
vowes
,
but
the
pope
vseth
to
dispense
with
them
.
Say
that
a
man
haue
vowed
and
promised
to
God
to
goe
on
pilgrimage
;
the
pope
if
it
please
him
,
will
dispense
with
him
for
it
,
teaching
him
how
to
be
periured
with
a
good
conscience
.
And
how
knowe
I
whether
God
also
will
free
me
,
or
whether
hee
will
condescend
to
his
Holinesse
his
will
.
2
God
hath
knit
man
and
wife
together
with
a
knot
,
that
may
not
bee
losed
for
any
thing
but
adulterie
.
But
the
pope
breakes
of
marriages
in
many
other
cases
,
frustrating
the
rule
of
the
Gospell
,
which
saith
,
That
which
God
hath
ioined
let
no
man
sever
.
3
God
hath
expresly
commanded
the
obedience
&
fidelitie
of
subiects
towards
their
Prince
,
although
he
bee
an
infidell
:
But
the
Pope
will
free
subiects
from
this
obedience
&
fealtie
towards
their
Prince
,
although
this
Prince
bee
no
infidell
,
nor
tainted
with
any
other
crime
,
nor
one
that
shall
withstand
the
Romish
religion
,
but
only
if
the
pope
be
of
opinion
that
he
is
not
fit
for
governement
,
as
pope
Zacharie
boasted
that
he
dealt
with
Childericke
,
and
Sixtus
the
5
a
little
after
with
our
K.
Henry
the
3.
4
God
saith
in
the
gospell
,
Do
workes
worthy
of
repentance
,
This
commandement
is
expresse
and
generall
,
with
which
yet
the
Pope
will
dispense
by
his
Indulgences
as
Cardinall
Bellarmin
saith
in
the
13.
cha.
of
his
4.
booke
of
pennance
;
Indulgences
cause
that
for
the
paines
which
are
pardoned
vs
by
the
Indulgences
,
we
be
not
bound
to
this
commandement
of
bringing
forth
fruits
worthy
of
repentance
.
5
God
in
his
law
doeth
formally
forbid
marriage
in
the
1.
degree
of
affinitie
,
that
is
for
a
man
to
marry
the
sister
of
his
deade
wife
,
or
for
a
woman
to
marry
the
brother
of
her
dead
husband
.
Levit.
18.
&
20.
And
yet
for
all
this
,
the
taxe
of
the
Popes
Chancery
fees
in
the
40.
leafe
,
giues
a
dispensation
and
permission
for
this
at
a
certaine
price
.
The
Penitentiarie
in
the
Court
of
Chancerie
may
dispense
in
the
first
degree
of
affinitie
,
and
such
a
letter
is
sold
for
9.
ducats
,
and
sixe
groates
.
6
As
for
a
man
to
marry
his
Aunt
or
his
neece
,
a
thing
which
God
also
hath
expresly
forbidden
in
the
18.
and
20.
chap.
of
Levit.
The
Popes
dispensations
are
frequent
in
this
kinde
;
especially
in
great
families
.
7
In
all
these
things
,
and
more
such
like
,
the
Pope
doth
exalt
himselfe
aboue
God
,
since
he
dispenseth
with
men
not
to
obay
his
commandements
.
And
he
himselfe
&
his
Doctors
do
not
dissemble
this
.
For
in
the
8.
Title
of
the
grant
of
Prebends
,
he
boasteth
that
by
the
fulnesse
of
that
power
which
he
hath
,
he
can
dispense
with
the
law
,
&
aboue
the
law
.
And
the
Glosse
of
the
Canonists
vpon
this
place
maketh
it
cleere
,
where
it
is
said
.
Papa
contra
Apostolum
dispensat
,
&
contra
Canones
Apostolorum
.
Item
contra
vetus
testamentum
,
Item
in
iuramento
.
The
Pope
dispenseth
against
the
Apostle
,
and
against
the
Canons
of
the
Apostles
,
and
against
the
new
Testament
,
and
with
oaths
.
And
vpon
the
Canon
,
Lector
,
in
the
34.
Distinction
.
The
Pope
can
dispense
against
the
Apostle
;
and
vpon
the
25.
cause
,
1.
Question
.
The
Pope
doth
dispense
with
the
Gospell
,
by
giving
it
what
interpretation
he
list
.
8
How
many
dispensations
for
age
doth
he
giue
contrary
to
the
Apostles
wil
?
Who
[
*
](A20930-e9570-b)
*
1.
Tim.
3.6
forbiddeth
that
a
bishop
should
be
a
young
schollar
.
He
bestoweth
bishopricks
vpon
children
;
yea
,
the
very
Popedome
it selfe
(
into
which
none
are
nowe
a
daies
invested
,
but
old
men
)
hath
in
times
past
bin
given
to
children
.
Benedict
the
6.
was
not
aboue
9.
yeares
old
when
he
was
chosen
pope
,
as
Baronius
witnesseth
in
the
yeare
,
1033.
6.
Article
.
Hee
which
as
yet
knew
not
what
faith
meant
,
could
not
erre
in
the
faith
.
2
To
this
proofe
we
may
annex
an
other
,
which
is
a
demonstration
,
built
vpon
these
maximes
,
that
,
those
faults
are
greater
which
are
committed
against
a
greater
person
;
so
it
is
a
greater
iniurie
for
a
man
to
wrong
his
king
,
then
his
neighbour
,
&
for
to
strike
his
father
,
then
his
companion
,
as
also
vpon
this
,
that
the
more
grievous
the
faults
bee
,
they
are
punished
the
more
grievously
:
If
therefore
an
offence
committed
against
the
Pope
,
be
more
severely
punished
then
an
offence
committed
against
God
;
if
the
Popes
Decrees
be
more
authorized
,
than
the
commandements
God
:
if
a
man
bee
thought
to
haue
sinned
more
hainously
in
disobaying
the
Pope
,
then
in
disobaying
God
;
how
can
wee
but
confesse
,
that
this
sin
of
the
two
is
thought
to
be
the
greater
,
and
by
a
consequent
that
the
Pope
doth
exalt
himselfe
aboue
God
?
Experience
confirmeth
this
;
swear
,
&
blaspheame
in
Italie
,
no
man
is
moved
at
it
.
Oathes
are
thought
to
bee
but
the
flowers
of
eloquence
.
But
should
a
man
goe
to
Rome
,
and
there
say
,
that
the
pope
is
not
head
of
the
Church
,
it
is
not
the
intercession
of
a
king
that
could
deliver
him
from
the
stake
,
or
free
him
from
the
clumbs
of
the
Inquisition
.
The
Iewes
say
that
Christ
was
a
deceiver
,
and
yet
they
are
suffered
to
liue
quietly
at
Rome
,
but
shoulde
a
man
once
dare
open
his
mouth
to
dispute
of
purgatory
,
hee
would
presently
bee
had
to
the
house
of
Inquisition
.
There
be
certain
sins
which
they
call
reserued
cases
,
from
which
no
bishop
can
absolue
a
man
,
except
it
bee
only
vpon
the
point
of
death
.
You
will
imagine
perhaps
,
that
these
cases
are
either
murder
,
or
parricide
,
or
incest
,
or
atheisme
,
or
sodomie
;
no
such
matter
.
But
these
great
sinnes
from
which
none
can
absolue
a
man
except
the
pope
only
,
are
,
the
stopping
of
a
man
vpon
the
way
as
he
is
going
to
Rome
to
purchase
him
great
pardons
,
the
intruding
ones
selfe
in
a
benefice
,
the
stealing
of
church
goods
,
to
haue
spoken
ill
of
,
or
done
ill
,
vnto
the
Apostolical
seat
,
&c:
such
sinnes
as
these
cannot
be
pardoned
on
this
side
the
Alpes
,
except
it
be
by
a
special
permission
,
and
that
vpon
the
point
of
death
.
If
you
haue
committed
either
murder
or
fornication
,
the
priest
will
absolue
you
from
this
.
But
if
you
haue
eaten
flesh
the
weeke
before
Easter
,
the
priest
cannot
pardon
this
but
must
send
you
to
the
penitenciarie
:
and
yet
notwithstanding
,
one
is
the
ordinance
of
God
,
the
other
a
commandement
but
of
man
.
In
the
Taxe
of
the
popes
Chancerie
,
in
the
chapter
of
pardons
,
36.
leafe
.
Incest
with
ones
mother
is
fined
at
fiue
groates
,
but
in
the
page
following
,
the
falsifying
of
the
Apostolicall
letters
are
set
at
tenne
groates
.
2
Againe
,
the
pope
exalteth
himselfe
aboue
God
,
when
he
takes
vpon
him
to
be
the
chiefe
iudge
in
controversies
of
religion
,
in
steede
of
deferring
this
soveraigne
iudgement
to
the
holy
scripture
,
which
is
the
word
of
God
.
It
is
said
,
that
it
is
the
church
,
which
doth
giue
force
&
authority
to
the
scripture
,
and
that
the
pope
is
aboue
the
church
:
so
he
is
two
degrees
aboue
the
word
of
God
,
seeing
that
he
is
aboue
the
church
,
and
the
church
aboue
the
Scripture
.
3
But
especiallie
the
pope
exalteth
himselfe
aboue
that
,
which
is
called
God
in
the
church
of
Rome
,
for
so
do
papists
at
this
time
,
call
the
bread
of
the
Eucharist
;
they
say
,
that
they
holde
vp
God
in
the
Masse
,
when
they
hold
vp
the
bread
,
that
they
carry
God
to
the
sick
when
they
carry
the
bread
,
that
they
eate
God
and
take
their
creatour
,
when
they
take
▪
and
eat
the
bread
.
Many
kinde
of
waies
doth
the
pope
exalt
himselfe
aboue
this
God
.
For
in
the
procession
vpon
the
day
of
his
coronation
,
and
at
other
solemne
times
,
they
make
this
God
go
before
him
,
carryed
vpon
a
white
horse
,
having
a
Sansbell
about
his
necke
,
and
a
lantherne
before
,
being
covered
all
over
with
a
Canopy
,
which
is
carryed
vp
by
the
citizens
of
Rome
.
But
the
pope
comes
after
being
carried
vpon
mens
shoulders
,
vnder
a
Canopie
helde
vp
by
princes
or
princes
ambassadors
,
the
Emperor
to
(
if
he
be
there
)
putting
to
his
helping
hand
,
or
if
his
Holynesse
bee
on
horse
backe
holding
his
horses
bridle
,
after
that
hee
hath
first
held
the
stirrup
for
him
to
mount
;
as
it
is
described
at
large
in
the
1.
booke
of
holy
Ceremonies
,
2.
Section
,
&
3.
cha.
compare
the
popes
manner
of
furniture
with
that
of
his
God
,
and
yee
shall
see
the
Apostles
prophecie
fulfilled
,
where
it
is
said
,
that
he
shall
exalt
himself
aboue
that
which
is
called
God
,
and
is
worshipped
.
4
You
shall
see
the
like
example
to
this
,
in
the
1.
Section
of
the
2.
booke
in
the
14.
cha.
where
it
is
set
downe
,
with
what
solemnitie
the
pope
doeth
celebrate
the
masse
in
his
owne
person
.
As
he
is
going
vp
to
the
Altar
,
the
greatest
prince
,
or
the
Emperour
himselfe
(
if
he
be
present
)
holdeth
vp
his
traine
:
there
is
a
Canopy
carried
ouer
his
head
,
borne
vp
by
8.
princes
,
or
princes
ambassadours
:
being
before
the
Altar
,
whilst
he
is
singing
of
the
masse
,
the
prelates
come
,
and
kneeling
downe
kisse
his
right
knee
:
others
kisse
his
feete
.
He
doth
bow
himselfe
,
I
confesse
,
before
the
host
;
but
the
standers
by
doe
him
ten
times
more
reverence
,
then
they
doe
God
.
The
greatest
prince
in
the
company
giues
him
water
4.
times
to
wash
,
serving
it
to
him
vpon
his
knee
,
as
Charles
the
8.
did
to
Alexander
the
6.
He
is
capt
,
&
vncapt
,
shod
,
and
vnshod
;
gloued
,
&
vngloued
;
ringed
,
&
vnringed
,
I
know
not
how
often
.
There
is
his
taster
by
him
,
as
they
vse
to
haue
at
princes
tables
.
There
standes
one
by
his
side
,
that
points
at
the
words
in
the
booke
with
his
finger
,
as
we
vse
to
serue
litle
children
.
He
sucks
wine
out
of
the
chalice
with
a
reede
.
So
that
all
well
considered
,
this
whole
solennitie
,
vnder
a
shew
of
worshipping
the
Host
,
is
done
farre
more
for
the
honour
of
the
pope
,
then
for
the
honor
of
his
God
.
3
Let
vs
annex
one
proofe
more
;
he
that
giveth
authority
to
the
holy
scripture
hath
more
authority
than
the
scripture
.
But
Bishops
of
Rome
take
vpon
them
to
giue
authority
to
the
holy
scripture
,
&
say
that
wee
are
to
receaue
it
,
because
the
pope
hath
so
ordained
He
attributs
more
authoritie
therefore
to
himselfe
,
then
to
the
holy
scripture
.
The
minor
is
proved
by
the
words
of
pope
Nicholas
in
the
19.
Distinction
,
and
Canon
.
Si
Romanorum
,
where
he
approueth
of
their
saying
which
said
,
That
the
old
and
new
Testament
are
to
bee
receaued
,
not
because
they
are
annexed
to
the
Canons
,
but
because
holy
Pope
Innocent
hath
pronounced
that
they
must
be
receaued
,
For
there
,
he
doth
not
only
not
reprehend
those
that
speake
thus
prophanely
,
but
doth
herevpon
ground
the
establishment
of
the
popes
Decretals
,
which
are
not
inserted
in
the
Canons
.
By
this
reckoning
then
,
wee
must
beleeue
;
that
God
created
the
world
;
that
Cain
killed
Abell
;
that
Noah
built
the
Arke
;
that
God
made
a
covenant
with
Abraham
;
that
God
gaue
his
law
vnto
Moyses
;
wee
must
belieue
all
this
I
say
,
not
because
the
holy
scripture
witnesseth
as
much
,
but
because
the
pope
&
the
church
of
Rome
doe
say
that
it
is
true
,
and
that
these
bookes
ought
to
be
receaued
;
And
for
to
make
vs
relie
more
vpon
the
authoritie
of
the
Church
of
Rome
,
then
of
the
scripture
,
they
vse
commonly
to
speake
thus
vnto
vs
.
How
would
you
knowe
that
this
were
the
scripture
,
if
the
Church
had
not
told
you
of
it
?
whence
they
conclude
that
the
church
is
aboue
the
scripture
.
As
if
I
should
say
,
I
should
not
haue
knowne
that
this
was
the
king
,
but
that
such
a
man
shewd
him
to
me
,
therefore
this
man
is
aboue
the
king
.
A
wicked
church
may
informe
vs
that
this
is
the
scripture
.
The
Iewes
made
the
old
Testament
knowne
to
the
Apostles
,
&
yet
notwithstanding
they
persecuted
our
Saviour
.
4
Briefly
,
to
take
such
wordes
out
of
the
common
forme
of
Gods
law
,
as
doe
forbid
vs
to
make
images
,
or
to
fall
down
before
them
,
what
is
this
but
to
correct
God
,
and
by
a
consequent
to
exalt
himselfe
aboue
God
.
The
third
point
.
That
the
Pope
doth
set
himselfe
against
God
.
This
needeth
no
long
proofe
,
&
it
doth
followe
out
of
the
two
precedent
points
.
For
it
is
impossible
,
that
hee
should
call
himselfe
God
,
&
exalt
himselfe
aboue
God
,
without
being
contrary
vnto
him
,
&
withstanding
his
wil
:
yet
behold
some
formal
proofs
for
the
confirming
of
this
too
.
1
God
in
the
4.
of
Deut.
2.
verse
,
doth
forbid
vs
to
adde
any
thing
to
,
or
take
any
thing
from
his
word
.
And
at
the
end
of
the
new
Testament
,
God
doth
denounce
a
curse
against
him
that
shall
adde
any
thing
to
the
things
contained
in
that
booke
.
A
passage
,
which
the
Councell
of
Friuli
approved
by
the
Church
of
Rome
doth
thus
expound
.
The
Apostle
S.
Iohn
in
the
Apocalyps
,
vnder
the
name
of
one
book
,
doth
protest
of
all
the
bookes
,
both
of
the
old
and
newe
Testament
,
If
any
one
,
&c.
On
the
contrary
the
pope
doth
presume
to
make
new
articles
of
faith
,
and
to
adde
to
the
Creed
.
At
the
ende
of
the
last
Councell
of
Lateran
,
there
is
a
Bull
of
Leo
the
10
,
wherein
all
Luthers
heresies
are
reckoned
vp
.
The
26.
heresie
is
,
that
he
said
,
That
out
of
doubt
it
lay
not
in
the
handes
either
of
the
Church
or
Pope
to
make
new
articles
of
faith
.
And
in
the
Councell
of
Florence
,
in
the
last
session
it
is
defined
,
that
the
Church
of
Rome
may
adde
vnto
the
Creed
.
Of
all
the
articles
of
faith
which
the
pope
hath
added
,
I
am
perswaded
that
this
is
the
worst
.
That
Iesus
Christ
did
not
satisfie
for
the
paine
due
to
sinnes
after
Baptisme
.
2
God
saith
,
Drinke
yee
all
of
this
,
the
Pope
on
the
contrary
,
Yee
shall
not
all
drink
of
this
,
but
this
is
the
priviledge
of
Priests
,
and
kings
,
If
in
the
line
going
before
,
the
commandement
of
eating
bee
made
vnto
the
people
,
as
well
as
vnto
the
Priest
,
why
not
the
commandement
of
drinking
as
well
?
3
God
saith
in
his
lawe
.
six
daies
shalt
thou
labour
.
The
Pope
saith
,
Yee
shall
not
labour
six
daies
,
but
yee
shall
keepe
a
great
many
other
resting
festivall
daies
in
the
weeke
.
4
God
saith
,
Deuter.
4.16
.
Take
heede
that
yee
corrupt
not
your selues
,
and
make
you
a
graven
image
or
representation
of
any
figure
,
whether
it
bee
the
likenesse
of
male
or
female
.
On
the
contrary
the
Pope
suffereth
images
of
God
to
be
made
in
stone
,
and
in
painting
,
of
the
Trinitie
in
wood
,
and
of
God
the
Father
in
papall
habiliments
.
5
God
saith
in
his
law
,
thou
shalt
not
lust
;
whence
it
followeth
,
that
to
lust
,
is
to
sinne
,
and
so
S.
Paul
calleth
it
,
Rom.
7.
v.
7.
The
Church
of
Rome
on
the
contrary
saith
,
that
to
lust
is
not
to
sinne
.
And
the
Councell
of
Trent
in
the
5
Session
saith
,
that
this
lust
,
which
the
Apostle
calleth
sinne
,
to
speake
properly
is
no
sin
,
but
onely
that
it
springs
from
sinne
,
and
makes
vs
prone
▪
to
〈◊〉
.
6
God
saith
,
Thou
shalt
worship
God
onely
,
where
he
speakes
of
a
religious
kind
of
worship
.
On
the
contrary
,
the
Church
of
Rome
doth
with
a
religious
worship
▪
worship
the
virgin
Mary
,
the
Saints
,
their
Images
,
their
reliques
,
and
the
Pope
takes
vpon
him
to
be
thus
worshipped
,
as
wee
haue
aboue
shewed
by
many
witnesses
,
&
by
experiences
,
where
wee
haue
also
refelled
their
evasions
.
7
God
saith
in
the
2
of
Chron.
6.
cha.
30.
ver.
That
God
only
knoweth
the
hearts
of
men
.
On
the
contrary
the
Romish
Church
saith
,
that
the
Saints
knowe
our
hearts
,
&
our
thoughts
.
8
God
saith
in
the
1.
of
the
Apocalyps
3.
v.
Blessed
is
he
that
readeth
,
and
they
that
hear
the
words
of
this
prophecy
.
And
S.
Paul
wrote
vnto
the
people
of
Rome
,
Corinth
,
&c.
vnto
the
ende
that
they
should
reade
that
which
he
wrote
.
On
the
contrary
the
pope
forbids
the
people
to
reade
the
scriptures
,
to
finde
a
Spanish
or
Italian
Bible
,
in
Spain
,
or
Italie
,
is
held
for
a
capital
offence
and
thought
to
be
a
note
of
heresie
.
9
God
by
his
Apostle
in
the
1.
to
the
Corinth
.
14.
Chap.
doth
beate
altogether
vpon
this
,
that
wee
ought
not
to
speake
in
the
Church
with
an
vnknowne
tongue
;
On
the
contrary
,
the
pope
doth
make
all
his
publicke
service
to
bee
read
in
a
tongue
,
which
the
people
vnderstand
not
,
and
accustometh
women
to
pray
in
Latin
,
as
though
they
were
afraid
to
be
vnderstood
10
God
saith
by
his
Apostle
.
1.
Tim.
3
,
v.
12.
Let
a
Deacon
be
the
husband
of
one
wife
.
The
pope
on
the
contrary
,
Let
him
not
be
married
at
all
;
and
so
of
Bishops
.
11
God
saith
by
his
Apostle
.
1.
Cor.
10.
If
any
of
them
which
belieue
not
call
you
to
a
feast
,
whatsoever
is
set
before
you
,
eate
,
asking
no
question
for
conscience
sake
.
On
the
contrary
the
pope
saith
.
If
hereticks
invite
you
to
a
feast
,
eate
not
of
flesh
vpon
a
fish
day
although
they
carne
it
vnto
you
,
for
it
is
a
case
of
conscience
.
12
God
commandeth
kings
expresly
to
read
in
his
law
;
which
is
the
holy
scripture
,
al
the
daies
of
their
life
,
that
they
may
learne
to
feare
him
.
On
the
contrary
the
popish
Doctors
,
Bishops
and
Confessours
,
which
are
about
Kings
,
never
recommend
the
reading
of
the
scripture
vnto
them
;
for
they
are
afraid
,
that
by
this
reading
they
might
chance
to
learne
the
truth
,
&
come
to
knowe
that
their
Crownes
are
not
subiect
to
the
pope
.
Finally
,
The
holy
scripture
saith
that
life
everlasting
is
the
gift
of
God
;
In
all
these
things
the
pope
doth
oppose
himselfe
against
God
,
and
resist
his
word
.
In
so
much
that
he
suffereth
a
[
*
](A20930-e10390-b)
*
C●n
Hac
〈◊〉
.
causa
31.
quaest
1
Canon
to
be
in
his
book
of
Decretals
,
which
saith
,
that
the
Apostle
S.
Paul
spoke
against
truth
and
reason
.
The
fourth
point
.
That
the
Pope
doth
set
himselfe
against
Kings
and
Magistrats
,
and
exalt
himselfe
aboue
them
.
This
fourth
point
hath
been
proued
sufficiently
in
my
first
book
.
To
degrade
kings
and
thrust
them
out
of
their
kingdomes
.
&
after
that
he
hath
denounced
them
deposed
,
to
expose
them
to
the
mercy
of
their
subiects
,
in
saying
with
[
*
](A20930-e10460-b)
*
Con.
Barclaium
.
c.
7.
Bellarmine
,
that
,
Executio
ad
alios
pertinet
,
the
execution
belongs
to
others
:
To
tread
vpon
Emperours
necks
,
and
when
they
come
to
kisse
his
pantofle
,
to
strike
of
the
imperiall
crowne
with
his
foot
:
To
make
them
hold
the
stirrup
and
the
bridle
of
his
horse
;
To
whip
Kings
or
their
Ambassadors
in
their
place
with
rods
by
way
of
pennance
,
making
them
to
fall
downe
before
him
;
for
which
wee
haue
fresh
examples
,
and
they
themselues
brag
of
it
:
to
raise
infinite
sums
of
mony
vpon
their
Kingdomes
vnder
the
colour
of
first
fruites
,
bulls
,
dispensations
,
absolutions
;
and
to
withhold
the
fift
part
of
their
subiects
from
them
,
and
the
third
part
of
their
kingdome
;
are
things
that
cannot
be
taken
for
any
great
good
turnes
,
or
testimonies
of
his
loue
towardes
Princes
.
As
for
the
exalting
himselfe
aboue
them
,
pope
Innocent
the
3.
in
the
Decretall
that
beginneth
with
,
Solitae
,
puts
as
great
a
difference
betweene
the
pope
,
and
the
Emperour
,
as
there
is
betweene
the
sun
&
the
moone
.
Which
according
to
the
rules
of
Astronomie
.
is
6539
times
lesse
then
the
sun
;
and
we
haue
seene
before
how
Bellarmine
maketh
Kings
as
much
inferiour
to
popes
as
artificers
are
to
Kings
.
The
fift
point
.
That
the
Pope
doth
call
himselfe
head
of
the
Church
.
WE
need
plaints
rather
them
proofs
vpon
this
point
.
For
the
pope
doth
not
onely
take
the
title
of
the
head
of
the
Church
vpon
him
,
but
makes
vs
to
feele
the
effects
of
it
.
Neither
,
when
we
say
that
the
pope
calleth
himselfe
head
of
the
vniversall
church
,
doe
our
adversaries
say
that
we
wrong
them
,
but
they
take
it
hardly
,
that
we
doe
not
beleeue
them
.
And
I
must
needs
condemne
our selues
of
blockishnesse
in
offering
to
dispute
about
this
title
with
him
,
seeing
that
pope
Anaclet
in
his
3
Decretall
Epistle
,
hath
proued
it
so
well
out
of
the
Gospel
;
saying
,
that
Peter
is
called
Cephas
,
that
is
to
say
,
the
head
.
For
this
Etymologie
must
needes
stand
for
good
,
since
the
pope
hath
approued
of
it
.
With
the
like
soliditie
,
In
the
beginning
God
created
the
heaven
and
the
earth
.
It
is
true
,
that
to
shift
of
the
matter
,
they
vse
to
say
that
the
pope
is
but
a
ministeriall
head
.
But
herein
mee
thinkes
they
doe
delude
themselues
,
because
these
wordes
of
a
ministeriall
head
,
are
meerely
contradictory
,
for
it
is
as
if
one
should
say
,
a
kingly
subiect
,
or
a
masterly
servant
.
And
there
is
no
king
in
the
world
,
which
hauing
sent
his
Vice-gerent
into
a
Province
,
woulde
endure
that
hee
should
call
himselfe
king
,
although
he
should
excuse
it
,
and
say
that
he
were
but
a
ministeriall
king
,
And
do
we
thinke
that
Iesus
Christ
,
whome
the
holy
scripture
calleth
the
head
of
the
church
,
will
be
well
pleased
that
a
man
should
take
this
title
vpon
him
,
vnder
the
pretext
that
some
doe
excuse
it
by
,
,
saying
that
he
is
an
inferiour
,
or
ministeriall
head
?
And
yet
for
all
this
,
not
forbeare
to
rule
like
the
cheife
head
,
as
it
often
falleth
out
,
that
vnder
the
title
of
the
Kings
Lieutenant
many
,
doe
vsurp
the
authority
of
the
King
.
But
this
is
an
other
question
.
It
is
sufficient
for
vs
if
it
appeare
that
the
Pope
names
himselfe
head
of
the
church
,
for
this
is
enough
for
the
fulfilling
of
the
prophecie
contained
in
these
words
,
that
the
son
of
perdition
shall
sit
in
the
temple
of
God
.
For
it
is
not
without
cause
,
that
the
holy
ghost
doth
vse
this
worde
of
sitting
,
in
steede
of
raigning
.
Because
this
is
a
word
whereby
the
dignity
,
and
papall
authority
is
commonly
exprest
.
It
is
said
,
that
he
sitteth
in
the
chaire
of
S.
Peter
,
the
common
fashion
of
speech
is
to
say
that
Boniface
or
Clement
sate
so
many
yeares
,
insteed
of
saying
they
governed
the
church
so
long
.
And
so
doth
the
whore
speak
in
the
18.
of
the
Apocal.
I
sit
as
Queen
,
that
is
to
say
,
I
rule
,
shee
the
same
sat
vpon
many
waters
,
which
are
the
people
and
nations
,
Apoc.
17.
ver.
15.
To
sit
therefore
in
the
temple
of
God
,
signifieth
to
take
vpon
him
to
rule
in
the
temple
of
God
.
This
temple
of
God
,
is
the
church
of
God
:
according
to
the
stile
of
the
new
Testament
,
S.
[
*
](A20930-e10780-b)
*
2.
Cor.
6.19
Paul
speaks
thus
to
the
church
of
Corinth
,
What
agreement
hath
the
temple
of
God
with
Idoles
?
For
yee
are
▪
the
temple
of
the
living
God
.
So
likewise
it
is
said
in
the
Apocalyps
chap.
3.
Him
that
overcommeth
will
I
make
a
pillar
in
the
temple
of
my
God
.
And
in
the
11.
c.
the
Angel
of
God
commandeth
S.
Ioh.
to
mete
the
temple
of
God
,
which
is
not
a
building
of
stones
,
but
the
church
of
God
,
called
by
S.
Paule
the
house
of
God
.
I
am
not
ignorant
that
some
of
the
Ancient
by
the
Temple
of
God
,
haue
vnderstood
the
temple
of
Ierusalem
,
He
shall
sit
in
the
temple
of
God
,
not
in
that
of
Ierusalem
,
but
in
the
church
Theophylact
,
and
Oecumenius
,
vsing
lightly
to
follow
him
,
say
the
same
.
Authors
,
whom
Bellar.
hath
thus
falsified
;
He
shall
sit
in
the
temple
of
God
,
not
only
in
that
of
Ierusalem
.
This
Only
is
of
his
own
,
falsly
put
in
contrary
to
the
reading
of
all
copies
.
S.
Hierome
sheweth
himselfe
cleerly
to
be
of
this
opinion
.
He
shal
sit
in
the
Temple
of
God
,
that
is
either
in
Ierusalem
,
or
in
the
church
,
which
later
exposition
I
take
to
be
the
truer
of
the
two
.
Others
thinke
to
catch
vs
with
a
subtilty
,
and
say
.
If
the
sonne
of
perdition
be
sate
in
the
church
,
and
the
Pope
be
that
sonne
of
perdition
,
it
followes
that
the
church
of
Rome
is
the
church
,
since
the
Pope
is
sate
there
.
The
Apostle
lendeth
vs
a
helping
hand
to
get
out
of
this
difficulty
.
For
every
one
knowes
that
it
is
one
thing
to
sit
,
and
another
thing
to
bee
sate
;
the
one
notes
a
moving
,
the
other
a
resting
;
the
one
signifies
to
take
a
place
,
and
the
other
to
keepe
it
.
This
is
the
reason
why
the
Apostle
hath
set
it
downe
in
the
accusatiue
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
represent
a
moving
vnto
vs
.
His
meaning
then
is
that
the
Pope
shall
sit
in
the
temple
of
God
,
and
take
place
there
,
but
he
doth
not
deny
that
after
he
is
entered
into
the
temple
,
and
is
sate
there
,
hee
shall
driue
the
service
of
God
thence
.
The
temple
of
Salomon
,
was
it
not
the
house
of
God
?
And
yet
the
Priests
which
were
sate
there
changed
it
into
a
den
of
theeues
:
how
much
more
if
they
had
brought
Idolatry
into
it
?
They
therefore
which
knowing
the
abuses
of
the
Church
of
Rome
,
say
that
they
must
not
go
out
of
it
because
Antichrist
is
there
,
suffer
themselues
(
as
it
seemeth
to
me
)
to
be
bound
with
a
straw
,
and
to
be
held
with
a
slight
reason
▪
and
I
cannot
sufficiently
wonder
at
their
foolishnesse
:
for
they
speake
as
if
they
should
say
.
We
may
not
go
out
of
this
house
,
for
the
plague
is
here
;
or
thus
,
that
we
may
not
be
the
children
of
perdition
,
we
must
be
subiect
to
the
sonne
of
perdition
.
We
confesse
that
the
Church
of
Rome
was
the
true
church
,
when
the
Pope
was
first
establisht
therein
,
as
well
as
the
Greeke
church
,
the
Syrian
,
or
Armenian
,
but
when
he
was
once
establisht
there
,
by
little
,
and
litle
he
overthrew
religion
,
so
that
they
,
which
look
to
be
saved
,
must
of
necessity
goe
out
of
her
;
And
he
that
shall
go
out
of
her
,
goeth
not
out
of
the
vniversall
Church
,
but
out
of
a
particular
corrupted
church
.
The
fourth
part
of
the
Prophecie
of
S.
Paule
.
6
And
now
ye
know
what
withholdeth
,
that
he
might
be
revealed
in
his
time
.
7
For
the
mysterie
of
iniquity
doeth
already
worke
.
The
exposition
of
this
prophecie
.
6
And
now
ye
know
what
it
is
that
staieth
his
comming
,
which
shall
come
to
passe
,
at
the
time
appointed
,
and
foreordained
by
God
.
7
For
the
foundations
of
this
sonne
of
perditions
dominion
are
already
laied
.
And
Satan
doth
even
now
draw
out
the
thre●des
,
and
spin
the
beginnings
of
his
doctrine
,
which
shall
be
woven
togither
by
an
abominable
art
,
and
full
of
wicked
craft
.
The
proofe
of
this
exposition
.
For
to
proue
this
exposition
,
wee
are
to
shew
two
things
.
1.
That
there
were
some
seedes
of
Papistry
sowen
even
in
S.
Paules
time
.
2.
That
Papistry
is
built
with
artificiall
mysteries
,
&
fraudulent
devises
.
The
first
point
.
That
there
were
some
seeds
of
Papistry
sowen
even
in
S.
Paules
time
.
1
THe
affectation
of
preheminencie
in
the
church
.
2.
The
religious
service
done
to
creatures
.
3.
The
Distinction
of
meates
,
and
of
daies
.
4.
The
allurements
of
philosophy
.
5.
The
traditions
of
men
;
all
these
are
the
maladies
of
the
Papacie
,
and
vices
of
the
church
of
Rome
.
There
were
some
seedes
of
these
vices
sowne
in
the
Apostle
S.
Paules
time
.
For
even
at
that
time
,
one
called
himselfe
the
disciple
of
Peter
,
another
of
Paule
,
and
a
third
of
Apollos
;
which
were
enflamed
with
emulation
about
chiefdome
.
The
encrease
of
which
disorders
was
for
the
present
hindered
by
the
humility
,
and
vnion
of
the
Apostles
.
And
it
may
well
seeme
not
to
bee
without
great
consideration
,
that
the
same
Apostle
hath
advertised
the
Romanes
not
to
be
high-minded
,
vnder
the
paine
of
being
cut
of
.
Rom.
11.
For
although
the
same
instruction
be
giuen
in
general
to
the
gentils
,
yet
doth
he
meane
it
more
in
speciall
to
the
Romans
;
foreseeing
that
their
fall
would
come
by
pride
;
&
giueth
them
this
information
,
which
they
should
take
insteed
of
a
prophecy
.
2
There
were
some
of
them
too
which
were
giuen
to
worship
Angels
,
whom
hee
reprehendeth
in
his
epistle
to
the
Colossians
,
2.
chap.
Let
no
man
(
saith
he
)
beare
rule
over
you
,
by
humblenesse
of
minde
,
and
worshipping
of
Angels
.
3
There
were
euen
in
those
daies
these
words
heard
,
Eate
not
,
taste
not
,
touch
not
.
Col.
2.
and
many
made
a
conscience
of
eating
certaine
meates
.
1.
Cor.
10.
Rom.
14.
and
this
for
a
religious
exercise
,
and
out
of
a
voluntary
devotion
,
&
for
no
other
end
but
to
keepe
downe
the
flesh
.
Then
did
some
begin
to
make
a
distinction
between
daies
,
as
if
one
had
beene
better
then
another
,
Rom.
15.5
.
Gal.
4.10
.
4
Then
were
there
some
,
that
sought
to
seduce
the
simple
by
philosophy
;
where
of
S.
Paul
doth
also
admonish
the
faithful
.
Beware
that
no
man
spoile
you
through
philosophy
,
and
vaine
deceipt
.
5
In
the
same
place
he
forbiddeth
the
Colossians
to
sticke
to
the
traditions
of
men
;
and
he
toucheth
the
corruption
,
that
was
growing
amongst
them
.
Out
of
these
sparks
,
through
continuance
of
time
,
there
arose
a
great
flame
:
Satan
endeavouring
at
that
time
to
beate
vpon
this
yron
with
as
little
noise
as
might
bee
,
which
hee
could
not
bring
to
that
perfect
forme
as
hee
desired
,
till
many
ages
were
past
;
There
were
many
yeares
to
be
imployed
about
the
licking
of
this
beare
,
before
it
could
be
brought
to
any
handsome
shape
.
The
authority
of
the
Apostles
,
the
zeale
of
their
disciples
,
the
violence
of
persecutions
,
did
stop
him
from
going
forwards
in
his
worke
;
but
if
from
the
very
infancie
of
the
christian
church
,
&
in
the
sight
of
the
Apostles
,
he
did
begin
to
set
about
this
mysterie
of
iniquity
;
what
did
he
do
after
these
lights
were
extinguished
,
after
this
zeale
was
waxen
cold
;
is
it
likely
that
hee
woulde
forget
his
former
worke
,
or
begin
it
so
earely
to
cast
it
off
at
last
?
Seeing
that
if
Antichrist
must
be
such
a
one
,
as
our
adversaries
describe
him
to
be
,
to
wit
,
a
Iew
,
one
that
must
build
vp
Ierusalem
againe
,
and
be
a
soveraigne
monarch
over
the
whole
world
,
we
see
no
beginnings
yet
of
all
this
,
nor
nothing
more
vnlikely
to
come
to
passe
.
The
second
point
.
With
what
cunning
the
prophecie
is
built
and
of
the
diverse
sortes
of
guile
that
are
therein
.
AS
the
Apostle
calleth
the
doctrine
of
our
redemption
,
a
secret
or
mistery
of
godlynesse
,
because
of
the
height
,
&
depth
thereof
:
so
doth
he
call
the
doctrin
,
which
is
framed
with
deceipt
,
and
continued
by
deepe
policie
,
a
secret
or
mistery
of
iniquitie
:
which
is
the
selfesame
with
that
,
which
the
spirit
of
God
in
the
2.
of
the
Apocalyps
calleth
the
deepnesse
of
Satan
.
The
policies
imployed
about
the
building
of
Poperie
,
and
establishment
of
the
papall
dignity
,
are
of
4.
sorts
.
1.
There
be
some
of
them
,
which
serue
to
blinde
the
people
,
and
to
darke
their
vnderstandings
.
2.
There
bee
others
that
serue
to
heape
vp
riches
;
3.
There
be
others
that
serue
to
exalt
the
pope
,
and
his
clergie
to
honour
,
&
dignitie
.
4.
There
bee
others
which
serue
for
the
preservation
of
that
which
is
gotten
.
The
first
sort
of
Policie
serving
to
blind
,
and
inveigle
the
people
.
THat
the
people
therefore
might
bee
blinded
,
and
deceaued
without
vnderstanding
so
much
;
the
pope
hath
wrested
the
scriptures
out
of
their
hands
,
and
taken
order
that
they
should
not
bee
translated
into
a
knowne
tongue
.
Within
these
fewe
yeares
,
the
scriptures
were
no
more
knowne
to
the
people
of
France
,
then
the
Alcoran
was
:
There
were
only
some
Latin
Bibles
in
Monasteries
,
and
in
clergie
mens
houses
.
And
even
at
this
very
time
in
Spain
,
Italie
,
Sicilie
,
&c.
to
see
an
Italian
or
Spanish
Bible
,
would
be
deemed
to
bee
a
prodigy
,
and
thought
a
matter
sufficient
to
fetch
one
vnder
the
inquisition
.
To
the
same
ende
it
is
that
hee
will
haue
the
common
service
read
in
a
strange
tongue
,
and
the
women
and
children
are
taught
to
pray
in
Latin
,
for
feare
they
should
vnderstand
themselus
.
This
once
effected
,
it
was
easie
for
the
Pope
to
drawe
religion
to
his
owne
profit
,
&
to
disguise
it
as
he
thought
best
;
the
poore
people
suffering
themselus
perforce
to
bee
led
along
by
these
guides
,
which
haue
hoodwinckt
their
eies
.
Neverthelesse
because
it
is
the
nature
of
the
people
to
be
busie
about
some
thing
;
having
taken
away
the
scripture
from
them
,
insteed
thereof
he
gaue
them
images
,
together
with
many
outward
ceremonies
,
&
gay
ornaments
,
to
the
end
that
whilst
they
stood
gazing
vpon
these
he
might
the
easier
display
his
nets
to
ensnare
them
;
Some
pretty
recreations
they
haue
for
to
occupy
their
mindes
,
whilst
hee
in
the
Interim
builds
a
strong
fort
round
about
them
,
for
to
keepe
them
in
slavish
bondage
.
2
But
because
,
be
you
never
so
carefull
herein
,
yet
there
will
ever
be
some
curious
spirits
that
will
escape
and
get
out
,
and
that
it
is
hard
,
but
that
some
one
or
other
will
be
desirous
to
see
the
head
spring
and
knowe
vpon
what
authoritie
Christian
religion
is
founded
;
for
feare
least
such
a
man
as
this
,
hauing
gotten
the
sight
of
the
scripture
by
stealth
,
should
bee
offended
for
to
see
it
so
little
agreeing
with
the
doctrine
of
the
Romish
Church
,
they
haue
sought
to
prevent
this
inconvenience
,
by
an
impudent
shift
.
That
is
,
they
vse
to
revile
the
scripture
,
saying
that
it
doth
not
containe
all
things
necessary
to
salvation
,
that
it
is
but
a
peece
of
a
rule
,
that
it
is
obscure
,
and
ambiguous
,
that
the
divell
himselfe
makes
vse
of
it
,
that
it
is
not
the
chief
iudge
of
controversies
;
but
that
from
thence
wee
must
appeale
to
the
Church
of
Rome
,
which
cannot
bee
deceaued
,
and
to
the
Pope
which
cannot
erre
in
the
faith
;
By
these
meanes
they
haue
made
the
rule
of
religion
subiect
vnto
themselues
,
since
that
they
themselues
,
are
the
rule
of
religion
:
and
haue
made
themselues
,
both
iudges
&
parties
,
since
that
in
the
accusations
against
the
Church
of
Rome
,
they
will
haue
the
Church
to
be
iudge
,
and
acknowledge
no
other
true
Church
but
the
Church
of
Rome
.
3
To
the
same
end
is
it
that
they
bind
and
tie
the
beliefe
of
the
people
,
with
an
ignorant
respect
,
making
them
to
followe
without
vnderstanding
,
and
to
beleeue
without
knowledge
,
whereas
the
[
*
](A20930-e11620-b)
*
Iob.
10
4.17.8.6.69
.
Scripture
would
haue
vs
first
know
&
then
belieue
.
So
doe
they
fold
the
faith
of
an
ignorant
man
within
the
faith
of
his
curate
;
but
take
away
the
means
from
him
,
where
by
hee
might
knowe
whether
his
Curate
taught
the
truth
or
no.
This
also
serueth
to
detain
mens
minds
,
to
wit
,
that
the
Church
of
Rome
by
varietie
of
recreations
hath
studied
to
fit
it selfe
to
all
sorts
of
humors
,
and
to
content
all
kind
of
persons
;
There
is
not
so
distasting
a
spirit
,
but
may
finde
something
here
to
please
his
palat
.
Doe
you
loue
pompe
and
magnificence
?
where
is
the
like
to
that
of
the
Cardinals
,
and
Prelates
?
or
set
out
with
that
stately
furniture
,
as
their
most
solemne
Masses
are
?
But
if
a
sordid
life
bee
more
pleasing
to
any
one
,
you
haue
the
Capuchins
,
and
Fevillants
;
doe
you
loue
to
liue
at
your
ease
?
you
haue
your
Abbays
,
and
Priories
,
together
with
richly
landed
places
for
Canons
and
Monckes
:
who
enioy
their
hearts
desires
,
&
haue
the
world
at
wil
;
but
if
you
like
rather
to
liue
like
a
beggar
,
you
haue
the
4.
orders
of
begging
Friars
;
if
you
affect
solitarinesse
,
you
haue
the
Hermits
;
if
to
keepe
company
,
you
haue
the
Conventuall
Monks
;
are
you
desirous
of
knowledge
,
behold
the
Iesuits
that
take
vpon
them
to
professe
it
;
or
if
ignorance
?
you
haue
the
ignorant
Friars
,
which
haue
made
a
vertue
of
ignorance
;
Doth
insolencie
,
and
lasciviousnes
,
like
any
one
,
there
is
shrouetide
,
a
time
appointed
to
daunce
,
and
revell
in
,
which
sportes
if
any
chance
to
distaste
,
presently
therevpon
ensueth
ash-wednesday
,
which
changeth
their
countenances
,
and
turneth
all
their
lewd
mirth
into
a
suddaine
devotion
.
At
Rome
you
haue
covents
of
cloystered
Monckes
wonderfull
for
their
austerity
,
&
stricktnesse
of
life
;
and
hard
by
,
the
common
stewes
:
liberall
almes
bestowed
on
the
hospitall
of
the
holy
Ghost
;
but
withall
selling
of
benefices
,
dispensations
,
absolutions
,
and
Church
offices
.
All
this
is
done
in
divers
places
,
and
by
divers
men
,
but
behold
contrary
things
in
one
and
the
selfe
same
person
.
The
Pope
makes
Emperours
to
kisse
his
feet
,
but
hee
himselfe
on
Maundie
Thursday
washeth
poore
mens
feet
;
he
calleth
himselfe
a
Monarch
&
God
vpon
earth
,
but
ye
shal
heare
him
at
another
time
,
say
that
he
is
the
servant
of
servants
.
Pretty
diversity
,
and
delightfull
;
a
witty
people
,
to
cloath
religion
with
this
variety
of
colours
.
There
are
none
there
,
euen
to
little
children
of
6.
and
7.
yeares
old
,
but
shall
haue
some
thing
or
other
that
wil
content
them
;
there
are
certaine
feasts
of
purpose
for
them
,
as
the
feast
of
S.
Catharin
,
and
S.
Nicholas
,
when
they
are
clad
in
gay
apparell
,
when
they
are
led
about
in
procession
,
&
haue
little
painted
pictures
giuen
them
to
beare
in
their
hands
.
When
they
are
9.
or
10.
yeares
old
they
haue
their
heads
bound
about
with
fillets
,
and
little
crosses
laid
vpon
them
of
beaten
gold
,
then
the
bishop
stroaks
their
crowns
,
and
this
is
that
which
they
call
confirmation
.
The
second
Policie
serving
to
gaine
.
IN
the
second
place
,
Popery
hath
made
religion
serue
,
as
a
meanes
to
gather
vp
riches
;
1
This
is
the
reason
why
they
haue
made
a
new
article
of
faith
,
which
overthrowes
the
whole
gospel
:
to
wit
;
that
Iesus
Christ
by
his
passion
hath
not
satisfied
for
the
paine
due
to
our
sinnes
which
wee
commit
after
Baptisme
,
but
that
it
lieth
vp
on
vs
to
satisfie
for
them
,
by
doing
pennance
in
this
life
,
and
after
this
life
by
beeing
in
the
fire
of
Purgatory
;
a
fire
,
seauen
times
more
hot
then
common
fire
is
,
and
wherein
a
man
shall
fry
for
many
ages
togither
.
But
such
is
the
mercy
of
his
Holinesse
,
that
hee
pardoneth
a
great
deale
of
this
time
to
some
,
whither
it
be
by
iurisdiction
,
or
else
by
way
of
suffrage
.
2
To
the
same
end
is
it
,
that
they
tie
their
pardons
to
certaine
churches
,
and
hang
them
on
certaine
altars
;
to
which
this
priviledge
is
granted
,
that
whosoeuer
shal
cause
a
Masse
to
bee
said
there
,
on
such
a
day
,
shal
haue
his
choice
to
free
what
soule
he
will
out
of
Purgatory
;
but
this
is
neuer
done
without
paying
;
And
in
the
buls
of
Indulgence
there
is
this
clause
ordinarily
inserted
,
that
this
priuiledge
is
for
none
,
but
Manus
porrigentibus
adiutrices
,
for
such
as
shall
put
to
their
helping
handes
,
that
is
to
say
,
for
such
as
shall
giue
some
thing
to
the
Church
,
or
which
shall
put
some
thing
into
the
poore
mans
boxe
,
which
for
this
purpose
is
set
before
the
church
dore
where
the
pardons
are
hanged
.
Wherein
wee
may
note
a
notable
point
of
subtilty
,
for
the
Pope
sending
his
Iubilee
into
Fraunce
,
sendeth
it
but
onlie
into
two
or
three
places
of
the
Realme
,
&
not
thorough
the
whole
Country
,
for
so
it
would
be
hard
for
him
to
gather
in
the
contributions
;
and
the
summes
of
mony
being
dispersed
must
needs
be
much
diminished
in
passing
through
so
many
mens
hands
.
3
With
the
like
cunning
is
it
,
that
they
vse
to
make
the
people
institute
obits
,
and
yearely
masses
to
bee
said
for
their
soules
,
which
are
bought
at
a
deare
rate
.
For
to
hope
to
haue
Masses
without
mony
,
were
but
a
folly
;
it
is
no
reason
that
a
man
should
die
cheape
;
yet
this
is
one
commodity
that
in
this
happy
age
,
euery
one
is
received
into
paradice
for
his
mony
;
it
cannot
be
imagined
what
profit
they
reap
hereby
:
seeing
that
there
is
no
man
which
would
not
gladly
giue
all
〈◊〉
he
were
worth
,
to
bee
delivered
from
a
fire
that
should
torment
him
but
for
halfe
an
howre
,
how
much
more
to
be
freed
from
a
fire
wherein
hee
should
lie
burning
I
know
not
how
many
hundreth
years
;
these
were
the
meanes
by
which
this
shamefull
gaine
beganne
first
to
encrease
,
whereby
bodyly
pennance
,
is
turned
into
a
pecuniarie
mulct
;
they
cannot
haue
the
earth
broken
vp
for
them
to
be
buryed
in
,
nor
the
bels
rung
out
,
nor
be
named
in
the
Memento
without
mony
;
yea
&
the
masses
are
solde
for
more
and
lesse
according
to
the
degree
of
the
solemnitie
that
they
are
set
out
in
;
there
are
none
but
the
poore
in
a
bad
taking
when
they
die
.
The
4.
orders
of
the
Friars
Mendicant
never
come
to
visit
them
vpon
their
death
beds
,
neuer
accompany
them
to
church
at
their
funerals
,
nor
do
them
any
other
seruice
.
For
the
Taxe
booke
in
the
chapter
of
matrimoniall
dispensations
,
in
the
23.
leafe
,
doth
put
for
an
vndoubted
maxime
,
that
Hae
gratiae
non
conceduntur
paup
ribus
,
quia
non
sunt
,
ideo
non
possunt
consolari
.
These
favours
are
not
granted
to
the
poore
,
because
they
are
not
,
therfore
they
cannot
bee
comforted
.
For
as
then
they
thought
themselues
to
stand
on
so
sure
ground
,
that
they
might
scoffe
at
the
people
without
any
danger
,
and
bragge
how
they
had
abused
them
.
4
The
inuocation
of
Saints
,
and
miracles
,
and
supposed
reliques
,
haue
,
and
still
do
serue
to
the
same
end
;
for
if
one
Saint
be
in
credit
,
every
one
carieth
his
offrings
to
him
;
The
Curate
liues
by
this
,
&
the
village
fareth
the
better
for
it
;
And
when
the
people
come
to
kisse
the
reliques
,
the
basen
is
never
farre
of
.
To
go
away
without
casting
any
thing
into
it
,
would
bee
thought
to
haue
beene
done
in
contempt
,
and
be
censured
for
an
vncivill
part
;
Their
solemne
feastes
are
daies
of
collection
,
which
for
this
reason
,
haue
beene
so
much
the
more
multiplied
;
On
such
times
as
these
,
the
Saints
are
better
clothed
then
they
vse
to
bee
ordinarily
,
and
the
Virgin
Mary
doth
change
her
attire
.
5
To
the
same
end
is
it
that
the
Pope
hath
invented
a
thousand
inhibitions
for
certaine
meats
,
As
also
that
hee
hath
forbidden
marriage
in
the
third
&
fourth
degree
,
&
in
spirituall
parentage
,
&
in
Lent
,
&c.
Because
look
how
many
the
more
inhibitions
there
are
,
by
so
much
the
greater
need
haue
we
to
seeke
for
more
dispensations
,
which
do
alwaies
bring
some
profit
.
6
The
Clergie
it selfe
is
not
exempted
hence
,
vpon
whom
the
Pope
doth
raise
yearely
payments
,
and
contributions
,
and
makes
every
Archbishop
amongst
them
to
buy
his
Pall
at
a
deere
rate
,
which
is
a
white
Pall
;
4
fingers
broad
,
with
buttons
of
lead
,
covered
over
with
blacke
silke
,
made
of
the
wool
of
certain
Lambs
which
are
bread
at
S.
Agnes
in
Rome
,
according
as
it
is
related
in
the
1
booke
of
holy
vate
designes
of
princes
;
If
any
one
bee
intended
to
trouble
a
state
,
and
to
make
the
people
take
armes
against
their
King
,
his
next
way
is
to
fall
in
with
the
Father
confessours
,
that
so
he
may
knowe
howe
they
are
inclined
,
and
by
confession
egge
them
on
to
rebellion
.
5
Absolution
after
confession
doth
adde
no
lesse
authoritie
vnto
them
;
For
by
this
it
is
that
they
haue
vsurped
a
temporall
dominion
,
yea
ouer
kings
and
princes
;
The
pope
will
absolue
a
King
,
but
vpon
some
tyrannicall
conditions
;
to
wit
,
if
hee
will
submit
himselfe
to
be
ierkt
,
&
to
take
a
certaine
number
of
lashes
by
the
handes
of
Monkes
;
or
goe
in
pilgrimage
,
or
make
his
land
tributary
to
the
pope
,
holding
it
as
from
S.
Peter
,
or
send
so
many
souldiers
to
such
or
such
a
country
,
for
the
service
of
his
Holinesse
;
whereof
we
haue
produced
many
examples
aboue
.
6
In
publike
ceremonies
,
in
Masses
,
in
Sittings
,
&
Feasts
,
they
haue
taken
vpon
them
to
be
princes
superiours
,
and
exact
slavish
submission
at
their
hands
;
The
Kings
must
serue
popes
at
the
Masse
vpon
their
knees
;
They
must
hold
his
stirrup
as
he
is
getting
vp
to
horse
;
They
must
hold
his
horse
by
the
bridle
as
he
is
going
;
or
else
help
to
beare
vp
his
chaire
with
their
shoulders
;
they
must
wait
vpon
him
at
the
table
.
And
at
the
popes
feast
the
chiefe
Cardinall
Bishop
,
is
to
sit
aboue
the
highest
prince
of
Christendome
;
and
it
is
a
notable
maxime
,
and
infallible
rule
,
which
is
mentioned
in
the
3
booke
1.
sect.
and
2.
chap.
of
popish
ceremonies
;
to
wit
;
Note
that
the
Pope
doth
never
doe
reverence
to
any
man
.
7
If
there
bee
any
fountaine
that
is
good
against
the
stone
,
or
to
comfort
the
stomacke
,
and
strengthen
the
sinnewes
,
presently
there
is
the
statue
of
some
Saint
or
other
sent
,
and
erected
hard
by
it
;
as
if
this
were
done
by
some
miracle
and
by
vertue
of
the
Saint
,
that
so
they
may
the
more
confirme
superstition
.
8
They
haue
also
yet
more
exalted
themselues
by
their
works
of
supererogation
,
by
vertue
of
which
,
they
obtaine
a
degree
of
glory
in
Paradice
aboue
the
common
Saints
,
which
had
no
other
sanctitie
but
to
obay
God
;
wheras
these
squires
do
more
then
God
hath
commanded
;
their
superaboundant
satisfactions
serue
for
others
,
&
the
Monckes
which
haue
suffered
more
paines
their
sinnes
deserued
,
are
in
a
manner
our
redeemers
,
as
Bellarmin
saith
in
the
4.
chapter
of
his
1.
booke
of
Indulgences
.
9
The
cases
of
marriage
also
haue
bin
a
great
helpe
to
encrease
their
power
;
for
they
haue
remoued
all
matters
of
this
nature
from
the
courts
of
ciuill
Magistrates
.
Whence
it
comes
to
passe
that
men
repaire
to
Rome
from
all
parts
of
Europe
,
for
the
disanulling
of
marriages
,
and
for
dispensations
to
marry
in
forbidden
degrees
;
the
children
that
are
borne
out
of
which
marriages
,
are
bound
of
necessity
to
defend
the
Popes
authority
,
seeing
that
such
marriages
as
these
,
depend
altogither
vpon
his
permission
.
10
Of
the
same
rancke
is
their
common
service
which
they
cause
to
be
said
in
the
Latin
tongue
.
For
as
the
Romanes
did
plant
their
language
in
the
countries
which
they
conquered
,
and
the
king
of
Spaine
vseth
the
Indians
to
speake
spanish
,
because
it
is
a
marke
of
soveraignty
,
and
a
meanes
to
make
them
the
more
his
owne
.
So
the
Pope
hath
made
all
the
churches
which
are
vnder
him
glad
to
yeeld
their
necks
to
this
yoke
,
&
hath
giuen
them
the
Roman
tongue
,
for
a
marke
of
subiection
to
the
bishoppe
of
Rome
.
The
fourth
Policie
.
The
meanes
how
to
keepe
that
which
they
haue
gotten
.
THe
Popes
being
thus
enriched
,
and
exalted
to
this
height
of
honour
,
did
wisely
consider
,
that
it
was
to
little
purpose
to
get
,
if
they
were
not
able
to
keepe
that
which
they
had
gotten
;
&
this
is
the
maine
point
aboue
others
in
which
they
haue
beaten
their
braines
,
and
laboured
to
the
vtmost
of
their
power
.
1
The
first
meanes
,
to
preserue
that
which
they
had
gotten
,
was
to
forbid
men
of
the
church
to
marry
,
for
feare
lest
bishops
and
Curates
,
should
encroach
vpon
church
goods
,
and
least
they
should
turne
little
streames
out
of
the
common
channel
to
their
private
families
;
Gregory
the
1.
hath
told
vs
as
much
aboue
,
saying
,
that
he
was
therefore
vnwilling
to
admit
of
a
marryed
bishop
,
because
a
wife
and
children
,
doe
vse
commonly
to
consume
the
church
goods
.
2
And
for
feare
that
Princes
might
come
to
finger
their
substaunce
,
and
that
their
lands
(
for
treason
or
other
such
like
crimes
)
might
chaunce
to
be
confiscate
to
the
crowne
,
they
haue
got
to
haue
their
iudges
,
their
officers
,
&
their
prisons
apart
yea
they
haue
so
farre
forth
prevailed
with
our
ancient
kings
,
(
which
were
intente
to
nothing
else
but
to
draw
the
sworde
,
and
followe
the
game
)
that
their
civill
causes
were
altogither
decided
at
Rome
;
they
did
also
obtaine
that
the
church
shoulde
euer
be
held
to
be
vnder
age
,
that
so
they
might
not
be
bound
to
stand
to
any
bargaine
,
if
it
were
their
lucke
at
any
time
to
be
overtaken
.
3
And
to
the
ende
that
kings
&
princes
should
not
put
their
noses
in
their
affaires
,
by
medling
with
the
choosing
of
[
*
](A20930-e12120-b)
*
De
electione
Papae
vide
1.
sect.
1.
lib.
sacr.
Ceremon
.
Popes
,
as
they
did
heretofore
,
they
haue
not
only
confined
this
election
to
the
suffrages
of
a
fewe
Cardinals
,
but
they
shut
them
vp
also
within
the
Conclaue
,
damme
vp
the
windowes
,
put
in
their
meat
vnto
them
at
a
little
hole
;
giue
them
their
bread
cut
in
small
peeces
,
their
wine
in
cleere
glasses
,
for
feare
least
there
should
be
any
ticket
inclosed
,
wherby
they
might
receaue
some
information
from
without
;
They
dine
every
one
apart
,
without
helping
one
another
.
And
to
make
them
dispatch
their
businesse
the
sooner
,
their
commons
are
diminished
,
and
their
ordinarie
made
lesse
from
day
to
day
;
yea
Princes
now
adaies
thinke
themselues
highly
favored
if
they
can
buy
the
Cardinals
voyces
for
huge
summes
of
mony
,
to
the
ende
they
may
haue
a
Pope
that
will
not
handle
them
too
rigorously
;
And
there
is
scarse
ever
a
Pope
made
but
by
such
meanes
as
these
.
4.
The
same
politicke
wisdome
of
theirs
hath
suggested
this
maxime
vnto
them
,
that
for
the
strengthning
of
their
state
they
must
of
necessitie
oblige
great
families
,
and
let
them
haue
a
share
in
the
pray
.
Wherefore
if
a
Prince
or
Lord
haue
a
house
overcharged
with
children
,
they
will
bestow
a
Cardinallship
on
the
youngest
,
and
make
him
an
Abbot
,
or
a
Prior
,
this
makes
the
house
the
lighter
.
A
father
hauing
put
his
daughter
into
some
religious
order
,
is
not
troubled
to
provide
her
a
dowrie
against
her
marriage
day
.
They
giue
civill
magistrates
leaue
,
and
make
them
capable
of
holding
benefices
,
although
they
be
married
,
so
to
make
them
obliged
.
5
The
chiefest
point
of
their
policie
,
is
their
thrusting
of
Prelates
,
and
other
churchmen
into
Councels
,
&
into
Courts
of
Parliament
,
to
the
end
they
may
know
all
the
affaires
of
a
Realme
;
which
is
more
;
Cardinals
promoted
to
this
honour
by
Popes
,
sit
in
the
Councels
of
kings
,
against
all
the
rules
of
state
,
that
a
king
should
admit
such
into
his
Councel
,
as
are
the
creatures
of
a
stranger
;
By
the
like
reason
,
kings
should
also
for
their
parts
haue
some
lay
men
in
all
Ecclesiasticall
assemblies
,
and
generall
Councels
,
which
should
haue
an
eie
over
their
actions
,
and
knowe
what
they
did
;
but
they
are
to
wise
to
suffer
this
.
6
This
is
not
sufficient
:
For
because
amongst
Prelats
,
Bishops
,
Abbots
,
and
the
most
quallified
men
of
the
clergie
,
there
are
ever
a
great
many
honest
,
&
well
minded
persons
,
which
doe
loue
their
countrie
and
the
liberty
of
their
Kings
,
the
Pope
hath
therefore
here
and
there
dispersed
a
great
rabblement
of
petty
Monks
which
should
preach
the
obedience
due
to
him
;
who
meriting
for
themselues
,
and
others
,
haue
receaued
certaine
prerogatiues
of
holinesse
from
the
Pope
,
which
others
haue
not
;
The
fraternitie
of
the
Cordeliers
haue
the
privilege
to
drawe
a
soule
out
of
Purgatory
vpon
certaine
daies
.
The
Carmelites
haue
the
prerogatiue
not
to
be
in
purgatory
beyond
the
Saturday
after
their
deaths
.
To
weare
the
cowle
,
&
make
the
vow
of
S.
Francis
&
S.
Dominick
,
doth
confer
the
same
grace
that
baptisme
doth
as
Bernardine
telleth
vs
in
his
Rosarie
,
and
Thomas
of
Aquine
,
in
his
4.
booke
of
Sentences
,
and
fourth
Distinction
.
7
But
aboue
all
,
their
greatest
policy
,
and
all
the
depths
of
the
mysterie
of
iniquitie
haue
beene
discouered
in
their
inventing
the
order
of
the
Iesuites
;
which
leaue
the
honour
of
keeping
the
vowe
of
pouertie
,
and
chastitie
to
other
orders
,
binding
themselues
chiefly
to
the
vow
of
obedience
,
being
tied
in
particular
by
an
oath
to
the
pope
,
whom
they
sweare
to
obay
,
In
omnibus
,
&
per
omnia
,
with
an
obedience
,
which
they
call
a
blind
obedience
,
such
as
doth
execute
the
commandements
of
a
superiour
,
without
inquiring
why
;
which
are
sent
to
run
over
the
whole
earth
even
to
the
Indies
,
which
haue
a
permissito
goe
in
Lay
mens
apparell
,
and
to
vse
equivocation
in
iudgement
,
and
not
to
reveale
the
confessions
of
traytours
,
&
conspiratours
against
the
life
of
their
Kings
:
which
take
nothing
from
any
by
parcels
,
but
catch
by
grosse
,
&
swallow
vp
whole
families
together
.
All
these
tricks
,
and
devises
,
tend
chiefly
to
the
ruine
and
reproach
of
kings
,
whom
his
Holinesse
doth
cause
to
bee
whipt
most
shamefully
,
and
with
whose
crownes
hee
dispenseth
at
his
pleasure
.
8
It
is
true
indeed
that
the
pope
doth
recompense
them
;
For
hee
giueth
them
of
his
spirituall
graces
,
an
Holy
Rose
,
a
Standard
,
or
a
sacred
sword
,
a
Boxe
full
of
holy
Graines
,
of
little
crosses
,
and
beads
,
which
in
kissing
and
carrying
about
them
,
they
shall
gaine
an
hundred
yeares
of
pardon
.
As
also
the
priviledge
of
communicating
vnder
both
kinds
.
Whoe
will
not
stand
amazed
to
behold
these
things
?
Or
who
will
be
so
obstinate
as
not
to
be
forced
by
the
evidence
of
the
truth
?
Although
al
this
which
I
haue
said
is
little
,
or
nothing
;
I
had
need
of
better
eies
to
looke
downe
in
to
the
bottome
of
this
so
deepe
a
mystery
.
Wee
haue
produced
nothing
of
this
but
what
we
haue
knowne
by
experience
.
But
how
much
more
is
that
which
lies
hid
,
and
which
we
doe
not
knowe
?
All
other
policie
is
but
blockishnesse
in
respect
of
this
,
and
I
am
of
opinion
that
they
which
are
the
contrivers
of
it
,
can
hardly
look
vpon
one
another
without
laughing
.
Finally
this
is
altogether
such
a
subiect
,
as
God
doth
demand
for
to
shew
that
he
doth
confound
the
wisdomes
of
men
,
and
take
the
subtill
in
their
own
devises
.
But
the
Apostle
calls
vnto
vs
,
intending
to
make
the
matter
more
cleere
yet
.
The
fourth
part
of
this
prophecy
.
7
Only
he
which
now
withholdeth
,
shall
let
till
he
be
taken
out
of
the
way
.
8
And
then
shall
that
wicked
man
bee
revealed
,
whome
the
Lord
shal
consume
with
the
spirit
of
his
mouth
,
and
shall
abolish
with
the
brightnesse
of
his
comming
.
The
explication
of
this
prophecy
.
7
There
is
nothing
but
one
that
hinders
the
disclosing
of
this
Bishop
.
That
is
,
that
the
Roman
Empire
(
which
doth
now
oversway
the
whole
world
)
must
remaine
yet
for
a
time
,
and
afterwards
be
abolished
.
8
And
when
this
Roman
Empire
shall
bee
destroyed
,
then
shall
this
Bishop
bee
fully
disclosed
,
and
the
Papall
see
shall
bee
exalted
by
the
ruines
of
the
Empire
,
which
Bishop
God
shall
beat
downe
,
&
weaken
by
the
preaching
of
his
word
,
but
shall
not
destroy
him
vtterly
till
the
last
day
of
iudgement
,
then
when
Iesus
Christ
shall
come
in
his
glory
.
The
proofe
of
this
exposition
.
FOr
the
proofe
of
this
interpretation
,
we
are
to
shew
,
1.
That
the
papacie
is
encreased
,
and
exalted
by
the
ruines
of
the
Empire
,
2.
That
God
hath
weakned
the
papacie
by
the
preaching
of
his
word
.
The
first
point
.
That
the
Papacie
is
encreased
by
the
ruine
of
the
Roman
Empire
.
THe
Apostle
saith
,
That
hee
which
doth
obtaine
shall
obtaine
,
or
that
hee
which
holdeth
must
hold
;
By
him
which
holdeth
he
vnderstandeth
him
,
which
possesseth
,
or
holdeth
rule
;
which
cannot
bee
vnderstood
but
of
the
Roman
Empire
,
which
did
as
then
beare
rule
over
a
great
part
of
the
world
.
For
the
worde
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
which
he
vseth
,
doth
signify
to
possesse
.
as
in
the
1.
to
the
Cor.
chap.
7.
v.
30.
Hee
foretelleth
vs
therefore
that
the
Empire
which
did
beare
rule
must
be
abolished
,
and
that
out
of
the
ruines
of
the
Empire
the
sonne
of
perdition
must
exalt
himselfe
,
&
bee
made
manifest
.
The
same
word
signifies
also
to
withhold
,
or
hinder
;
which
also
agreeth
to
our
purpose
.
For
the
Roman
Empire
while
it
was
in
force
did
hinder
the
pope
from
rising
,
and
kept
him
vnder
,
by
punishing
him
,
driuing
him
to
corners
,
degrading
him
,
if
at
any
time
he
failed
to
do
his
duty
.
But
this
Empire
being
decayed
in
the
West
,
&
diminished
in
the
East
by
the
Sarasins
,
The
popes
found
means
to
seize
vpon
the
chiefe
citie
of
the
Empire
,
together
with
a
great
part
of
Italie
,
&
to
devoure
the
neighbouring
Churches
,
and
Realmes
at
his
pleasure
.
Now
although
the
Fathers
haue
spoken
nothing
concerning
these
things
,
but
only
by
guesse
,
&
coniectures
;
because
they
were
not
as
yet
come
to
passe
,
nevertheles
I
knowe
not
how
it
hath
come
to
passe
to
bee
a
generall
receaued
opinion
amongst
them
,
and
a
common
prophecie
,
that
this
sonne
of
perdition
whom
they
call
Antichrist
,
should
rise
out
of
the
destruction
of
the
Empire
,
and
be
exalted
vpon
the
ruins
thereof
:
And
they
apply
this
passage
to
that
purpose
,
wherin
they
al
hold
that
Antichrist
is
spoken
of
:
Tertullian
in
his
book
of
the
resurrection
of
the
flesh
,
chapter
24
Onely
(
saith
he
)
hee
which
now
holdeth
,
must
hold
till
he
be
abolished
;
what
is
this
but
the
Roman
Empire
,
the
scattered
parts
whereof
being
divided
amongst
tenne
kings
shall
produce
Antichrist
,
and
then
shall
that
wicked
man
be
revealed
,
&c.
Chrysostome
in
his
4.
sermon
vpon
the
second
to
the
Thessalonians
,
What
is
it
therefore
that
withholdeth
,
that
hee
bee
not
made
manifest
,
that
is
to
say
,
what
is
it
that
hindreth
him
from
being
revealed
:
some
say
that
it
is
the
grace
of
the
holy
Ghost
,
others
say
that
it
is
the
Roman
Empire
,
of
whose
opinion
I
am
altogether
.
The
Greeke
scholiast
gathered
out
of
diverse
interpreters
,
saith
the
same
.
By
him
which
holdeth
,
hee
vnderstandeth
him
which
hindreth
;
And
what
is
this
?
some
say
that
it
is
the
holy
Ghost
,
others
that
it
is
the
Roman
Empire
,
and
this
opinion
is
the
best
;
S.
Austin
in
his
20.
booke
and
19.
chap.
of
the
cittie
of
God
:
Whereas
the
Apostle
saith
,
that
only
he
which
now
holdeth
,
must
hold
till
hee
be
abolished
,
this
is
thought
by
some
and
that
not
absurdly
to
be
spoken
of
the
Roman
Empire
,
as
if
it
had
beene
said
,
Only
hee
which
now
beareth
rule
,
must
rule
,
till
he
be
put
from
it
.
Primasius
;
The
Roman
Empire
shall
be
destroyed
before
that
Antichrist
bee
revealed
;
S.
Ierome
saith
the
same
in
the
11.
quest.
to
Algasia
where
he
doth
expound
this
place
,
If
the
Roman
Empire
bee
not
first
destroyed
,
and
Antichrist
goe
before
,
Christ
shall
not
come
.
And
a
litle
after
,
hauing
said
that
the
name
of
blasphemy
written
in
the
forehead
of
the
harlot
clad
in
skarlet
,
is
,
Roma
aeterna
,
hee
addeth
,
that
the
Apostle
durst
not
say
in
expresse
tearms
that
the
Roman
Empire
should
bee
abolished
,
for
feare
of
drawing
persecution
vpon
the
Church
.
Since
therefore
that
the
destruction
of
the
Roman
Empire
must
goe
before
the
manifestation
of
the
sonne
of
perdition
which
is
called
Antichrist
,
we
are
to
looke
whether
this
Empire
be
destroyed
.
For
if
it
be
found
that
it
was
long
since
ruinated
,
there
is
no
question
but
the
sonne
of
perdition
is
made
manifest
.
Here
vpon
there
is
a
question
moved
whether
the
Empire
of
Germanie
bee
the
true
Roman
Empire
,
and
the
same
Empire
which
was
in
the
Apostles
time
.
There
be
some
that
affirme
this
,
building
vpon
this
ground
,
that
the
Emperour
of
Germanie
is
called
King
of
the
Romans
.
Others
say
that
we
are
not
to
stand
on
wordes
,
but
things
:
And
that
the
Roman
Empire
,
wherof
S.
Paul
speaketh
,
is
no
more
,
as
Machiavell
saith
in
his
1.
booke
of
the
Florentine
historie
:
that
,
L'
Imperio
é
tutto
in
terrâ
.
the
Empire
is
all
fallen
flat
vpon
the
ground
.
That
the
Empire
of
Germanie
came
not
by
succession
from
the
auncient
Romane
Emperours
;
but
that
Charles
the
Great
,
King
of
France
was
the
first
founder
of
it
.
That
the
Emperour
of
Germanie
holdeth
nothing
neither
in
Rome
nor
in
Italie
.
That
Germanie
for
the
most
part
is
out
of
the
ancient
Roman
Empire
.
That
it
is
vnlikely
that
hee
should
be
the
Roman
Emperour
,
which
is
not
onely
not
Emperour
of
Rome
,
but
sendeth
to
Rome
to
tender
his
submission
,
and
to
take
an
oath
of
allegiance
and
obedience
to
him
that
beares
sway
there
,
to
wit
,
to
the
Pope
of
Rome
.
And
indeed
Lypsius
whoe
hath
spent
his
whole
study
in
an
exact
knowledge
of
the
Roman
Empire
,
and
which
in
this
point
yeelds
to
no
man
living
,
affirmes
boldly
that
the
Pope
holdeth
the
remainder
of
this
Empire
;
wherefore
hee
saith
that
this
Pope
and
Roman
Dictatour
doth
sustaine
the
parts
of
this
ruined
edifice
.
That
hee
hath
his
Senate
clad
in
purple
,
whom
wee
may
compare
to
Kings
;
That
hee
hath
imposts
,
and
Embassadours
from
farre
countries
.
That
Kings
themselues
,
and
Princes
doe
bend
before
him
,
and
bow
down
their
heads
in
token
of
subiection
.
Wherevpon
also
he
saith
that
this
sacred
Empire
at
Rome
,
hath
beene
,
and
is
,
insteed
of
an
ankor
to
floating
Europe
:
And
in
my
opinion
the
Pope
and
his
Parasites
do
but
plainly
scof
at
the
Emperor
,
in
calling
him
king
of
the
Romans
,
since
that
they
haue
taken
away
all
Rome
and
Italy
from
him
.
But
we
need
not
here
go
about
to
decide
this
difference
;
for
it
is
is
sufficient
that
all
confesse
the
Roman
Empire
long
since
to
haue
beene
so
decayed
,
that
one
may
say
truly
that
it
is
ruinated
,
and
destroyed
;
as
say
that
our
Kings
should
bee
thrust
out
of
al
France
,
except
it
were
a
little
Corner
in
Brittany
,
one
might
say
that
their
kingdome
were
destroyed
,
&
abolished
.
Besids
,
Bellarmine
doth
not
see
how
he
doth
contradict
himselfe
,
in
affirming
that
the
Roman
Empire
whereof
S.
Paule
speakes
is
not
yet
abolished
:
For
hee
saith
by
a
consequent
that
the
Empire
of
Germanie
doth
hinder
the
comming
of
Antichrist
:
which
being
granted
,
there
is
no
likelyhood
that
Antichrist
must
be
a
Iew
which
shall
take
vp
his
seat
in
the
kingdome
of
Ierusalem
,
for
the
Emperour
of
Germanie
hath
no
meanes
to
hinder
this
.
This
then
being
out
of
question
,
to
wit
,
that
the
Roman
Empire
,
whereof
S.
Paule
speakes
,
is
already
ruinated
,
it
must
needs
also
be
that
the
sonne
of
perdition
is
already
made
manifest
;
since
that
hee
is
to
rise
out
of
the
ruines
of
the
Empire
,
and
bee
made
manifest
by
the
abolishment
therof
.
We
are
therefore
to
finde
out
some
state
that
did
raise
it selfe
by
the
fall
of
the
Roman
Empire
:
the
head
whereof
must
call
himselfe
God
,
and
take
vpon
him
to
rule
in
the
house
of
God
,
which
is
his
Church
,
and
boast
of
signes
and
miracles
:
Doubtlesse
the
Turke
never
tooke
such
titles
:
&
there
shall
no
man
but
the
Pope
be
found
to
whom
all
these
things
will
agree
:
who
hath
also
made
the
seate
of
his
Pontificall
Empire
in
the
same
towne
,
which
in
the
Apostle
S.
Pauls
time
was
the
seate
of
the
Roman
Empire
,
and
which
for
many
ages
together
was
the
chiefe
cittie
of
the
Empire
:
so
that
it
cannot
bee
denied
but
that
he
holdeth
the
same
place
which
the
Roman
Emperours
did
of
old
:
And
this
is
so
knowne
a
thing
that
our
adversaries
themselues
are
forced
to
confesse
it
,
some
of
whose
testimonies
wee
will
cite
.
Nicholas
Machiavell
dedicateth
his
Florentine
historie
to
Pope
Clement
the
7
:
And
yet
for
al
that
,
in
the
1.
booke
there
of
hee
is
not
afraid
to
speake
in
this
manner
:
The
Emperour
therefore
becomming
a
Christian
,
and
withdrawing
himselfe
to
Constantinople
,
it
followed
therevpon
that
the
Roman
Empire
came
to
decay
,
and
the
church
of
Rome
to
encrease
the
more
:
neverthelesse
till
the
comming
of
the
Lombards
(
all
Italie
being
vnder
the
rule
of
Emperors
or
Kings
)
the
Popes
never
tooke
any
other
authoritie
vpon
them
at
that
time
,
but
to
looke
into
mens
manners
,
and
their
doctrine
:
In
other
matters
they
obayed
the
Emperours
or
Kings
,
which
sometimes
did
put
them
to
death
,
and
imploy
them
as
their
servants
in
what
businesse
they
pleased
:
but
that
which
woone
them
the
more
honour
,
and
made
them
to
be
the
more
respected
in
Italie
,
was
King
Theodoricks
laying
siege
to
Ravenna
:
because
Rome
remaining
without
a
Prince
,
the
Romans
to
haue
the
more
refuge
,
were
compelled
to
yeeld
the
Pope
the
more
obedience
.
Yet
they
did
not
gaine
much
authoritie
by
this
,
only
the
Church
of
Rome
got
to
be
preferred
before
that
of
Ravenna
.
But
the
comming
of
the
Lumbards
,
&
the
division
of
Italie
into
so
many
parts
,
were
the
occasions
of
the
Popes
rising
.
Because
he
(
being
as
it
were
the
head
at
Rome
)
the
Emperor
of
Constantinople
,
and
the
Lumbards
did
so
far
forth
respect
him
,
that
the
Romans
by
the
Popes
meanes
did
enter
a
league
of
friendship
with
the
Lombards
,
and
with
Longinus
,
not
as
subiects
but
as
friends
.
And
so
the
Popes
continuing
to
be
friends
both
with
the
Lombards
,
and
with
the
Graecians
,
did
encrease
their
dignitie
;
but
a
little
after
ensued
the
downefall
of
the
East
Empire
,
which
hapned
about
that
time
vnder
the
Emperor
Heraclius
,
by
the
Sclavonians
,
Persians
,
Sarasins
,
&c.
He
addeth
farther
that
the
Pope
being
not
able
to
obtaine
succor
from
the
Emperour
against
the
Lombards
,
sought
to
the
kings
of
Fraunce
for
aide
,
and
that
all
the
wars
which
were
in
Italie
after
that
time
were
raised
by
the
Popes
,
which
made
Barbarians
come
to
succour
them
,
vnder
which
word
of
Barbarians
hee
doth
also
comprehend
the
French
,
who
were
the
only
men
that
did
vphold
the
Papacie
as
it
was
falling
,
and
which
gaue
the
Pope
whatsoever
he
doth
possesse
in
Italie
.
Finally
hee
concludeth
this
whole
narration
with
these
words
.
Wherfore
to
describe
that
which
followed
after
this
time
,
wee
neede
no
more
to
tell
of
the
ruine
of
the
Empire
which
is
vtterly
decayed
,
but
how
the
Pope
came
to
encrease
.
Hee
that
woulde
see
more
particularly
how
the
bishop
of
Rome
hath
made
his
commodity
by
the
ruine
of
the
Empire
,
let
him
read
Sigonius
his
historie
of
the
kingdome
of
Italie
.
In
the
beginning
of
his
3.
booke
he
relateth
how
(
the
Emperour
Philippicus
Bardanes
,
opposing
himselfe
against
the
receiving
of
images
into
churches
)
Pope
Gregory
the
2.
did
for
bid
the
Italians
to
receiue
any
letters
from
the
Emperour
,
to
pay
him
any
tribute
out
of
their
mony
,
to
place
his
statue
in
their
temples
,
or
so
much
as
once
to
name
him
in
their
publike
service
.
This
was
the
first
time
that
the
Popes
did
rebell
against
the
Emperours
,
being
much
enfeebled
by
the
Sarasins
in
the
East
,
and
spoiled
of
the
Empire
of
the
West
.
Before
then
they
tooke
heed
not
to
raise
any
mutinies
.
Now
this
first
attempt
of
the
Popes
fell
out
in
the
yeare
of
our
Lord
,
712.
yet
this
stroke
drew
no
bloud
,
for
no
man
did
for
all
this
withdraw
himselfe
from
beeing
subiect
to
the
Emperour
.
And
Sigonius
tels
vs
plainly
that
eleven
yeares
after
,
the
Emperour
Leo
gaue
Marin
,
an
Esquire
of
his
body
,
the
government
of
the
city
of
Rome
,
which
place
they
that
helde
were
called
Dukes
of
Rome
,
to
whom
he
gaue
in
commission
to
put
Pope
Gregorie
to
death
:
which
he
being
not
able
to
effect
(
the
authority
of
Emperours
as
then
decreasing
from
day
to
day
,
he
commanded
his
Lieutenant
in
Italie
who
was
called
the
Exarch
,
to
spoile
him
of
his
Popedome
,
&
to
degrade
him
;
But
Gregorie
sued
to
the
vsurpers
of
Lombardie
for
aid
,
against
the
Emperour
his
naturall
Prince
:
And
his
dispute
concerning
the
service
of
images
served
him
for
this
purpose
,
wherein
vnder
the
colour
of
devotion
he
did
oppose
himselfe
against
the
Emperors
,
which
did
beat
downe
images
in
all
places
;
and
having
perswaded
the
Italians
that
to
overthrow
images
was
to
overturne
Christian
religion
,
hee
made
the
Emperours
odious
to
the
people
of
Italie
.
Till
at
last
in
the
yeare
725.
hee
wrought
them
of
Rome
,
of
Campania
,
of
Ravenna
and
Pentapolis
to
revolt
from
the
Emperour
,
with
a
thousand
cruelties
practised
vpon
those
that
tooke
the
Emperours
part
;
Wherevpon
Sigonius
concludeth
thus
;
By
these
meanes
Rome
and
the
Dukedome
of
Rome
came
to
be
in
the
Popes
power
,
being
taken
from
the
Grecians
by
reason
of
their
wicked
heresie
;
that
is
to
say
,
that
the
Popes
did
take
away
the
chiefest
part
of
the
Empire
from
vnder
the
Emperours
government
,
because
they
would
not
yeeld
to
worship
images
.
This
was
the
pretext
;
but
the
true
cause
was
,
because
the
Emperour
was
poore
&
weak
so
that
one
might
offend
him
without
much
danger
.
This
notwithstanding
was
nothing
in
respect
of
the
greatnesse
to
which
Pepin
king
of
France
did
exalt
the
Pope
in
the
yeare
755.
which
is
the
time
wherein
the
Pope
did
first
begin
to
bee
an
earthly
Prince
vnder
any
title
.
Now
even
as
when
a
great
tree
doth
fall
,
every
man
runs
with
his
hatchet
to
get
some
branch
or
other
:
Even
so
in
the
ruine
of
the
Roman
Empire
,
diverse
Princes
,
and
people
●an
to
the
wracke
thereof
,
and
every
one
snatched
a
part
of
it
.
But
the
Bishop
of
Rome
over
and
aboue
the
possession
of
the
head
citty
of
the
Empire
,
and
of
the
country
round
about
,
did
by
little
&
little
take
the
markes
and
dignitie
of
the
Empire
vpon
him
,
to
wit
,
his
habit
,
&
shooes
of
skarlet
;
his
senate
clad
in
skarlet
,
the
power
of
enrolling
some
for
Gods
,
and
Canonizing
them
for
Saints
:
the
obeisance
,
&
submission
of
all
the
Princes
which
doe
agnize
him
▪
the
Canon
law
in
imitation
of
the
civill
:
Embassadours
called
Legats
,
as
those
of
Emperours
.
Papall
iniunctions
in
imitation
of
the
imperiall
.
Imposts
,
and
tributs
vnder
the
title
of
Annates
and
contributions
.
The
imperiall
crowne
;
but
triple
.
So
that
becomming
of
a
Bishop
to
be
a
King
,
hee
did
labour
tooth
and
naile
to
make
a
monarchie
of
the
church
,
&
a
Temporall
Empire
of
a
mysticall
and
spirituall
body
:
For
which
purpose
hee
made
vse
of
our
ancient
kings
(
especially
after
Lewes
surnamed
the
Debonnayre
)
which
being
plaine
meaning
men
,
not
seene
in
pointes
of
religion
,
thinking
that
to
study
was
a
disgrace
for
a
King
,
suffered
themselues
to
be
led
by
an
idle
respect
,
vnder
colour
of
the
keyes
,
and
S.
Peters
chaire
,
till
a
last
they
did
cease
to
bee
their
owne
masters
,
seeing
that
their
crowne
is
at
the
popes
disposall
,
who
takes
it
and
giues
it
to
whom
he
thinkes
good
▪
These
things
haue
beene
noted
by
Guicciardine
that
famous
Historian
in
the
fourth
booke
of
his
historie
,
where
after
a
long
discourse
of
the
rising
and
advancements
of
the
popes
,
hee
shuts
vp
all
with
these
wordes
.
The
Popes
vpon
these
foundations
,
and
by
these
meanes
being
exalted
to
an
earthly
dominion
,
having
by
little
and
little
neglected
the
salvation
of
soules
,
and
cast
aside
the
remembrance
of
divine
instructions
,
bending
their
studies
howe
to
attaine
to
worldly
greatnesse
,
&
vsing
spirituall
authoritie
no
farther
,
but
as
it
was
an
instrument
,
and
help
for
the
temporall
,
did
begin
to
shew
more
like
secular
Princes
then
Bishops
;
A
[
*
](A20930-e13340-b)
*
Out
of
the
Venice
edition
printed
in
the
yeare
1514.
in
pag.
125.
after
these
wordes
Il
Ba
glidi
Digiuno
.
passage
,
which
together
with
others
the
Expurgators
haue
razed
cleane
out
of
the
last
editions
of
Guicciardine
.
To
be
briefe
he
must
bee
very
little
read
in
history
,
that
can
bee
ignorant
of
the
accomplishment
of
the
Apostles
prophecy
,
which
saith
that
when
he
which
bore
rule
should
be
abolished
,
then
the
sonne
of
perdition
should
be
exalted
and
made
manifest
.
The
second
point
.
That
God
both
staggered
the
Papacy
by
the
preaching
of
his
word
,
&
shall
destroy
it
finally
by
his
last
comming
.
IN
the
yeare
of
our
Lord
1513.
the
popedome
being
in
the
heigth
of
worldly
glory
,
and
covering
al
the
earth
over
with
a
darknesse
more
thick
then
that
of
Egypt
,
pope
Leo
the
10
began
a
most
shamefull
trafficke
:
sending
messengers
to
carry
his
pardons
into
all
places
,
who
sold
the
remission
of
sinnes
at
a
set
price
,
and
for
two
crownes
would
drawe
a
soule
out
of
Purgatorie
.
These
Babylonish
merchants
went
from
towne
to
towne
venting
their
ware
,
and
gathering
infinite
summes
of
money
,
which
as
they
made
shewe
was
to
bee
imployed
in
warre
against
the
Turke
,
but
the
diuell
a
souldier
was
euer
prest
for
this
purpose
;
but
all
was
converted
by
these
Collectours
to
the
buying
of
Cardinals
caps
,
and
the
maintaining
of
pride
and
insolency
,
as
if
one
should
take
a
sack
full
of
crownes
,
and
throwe
it
into
a
deep
quagmire
.
The
holy
scripture
as
then
was
no
more
knowne
to
the
people
then
the
history
of
the
newe
Guinie
.
The
subiect
of
their
sermons
was
onely
to
speake
of
the
miracles
of
Saints
,
and
vertues
of
reliques
:
Iesus
Christ
could
scarse
be
knowne
from
their
common
sort
of
Saints
,
and
it
was
a
long
time
before
he
could
get
a
feastiuall
day
to
be
assigned
vnto
him
.
The
common
fashion
was
to
wrap
men
,
as
they
lay
a
dying
,
in
a
Monks
gown
,
that
so
they
might
dy
in
the
state
of
grace
;
this
was
thought
to
bee
of
no
lesse
vertue
then
a
second
baptisme
.
Amidst
this
so
grosse
ignorance
which
was
scarse
two
fingers
bredth
from
paganisme
,
yet
for
all
,
euen
at
that
time
,
this
marchandize
did
seeme
so
odious
,
that
euery
one
cryed
after
a
reformation
,
&
many
had
a
desire
to
see
the
fountaines
and
headsprings
of
christian
religion
,
and
to
consult
with
the
scripture
that
was
kept
hid
from
them
.
Luther
did
translate
it
into
the
German
tongue
,
&
being
assisted
by
others
did
by
vrgent
perswasions
exhort
the
people
to
follow
the
[
*
](A20930-e13440-b)
*
Ioh.
5.
v.
3●
counsell
of
Iesus
Christ
,
who
willeth
them
to
search
the
scriptures
that
they
may
haue
eternall
life
:
These
abuses
being
by
these
meanes
discouered
,
the
Gospell
was
made
open
vnto
all
,
and
infinite
sorts
of
people
came
flocking
vnto
the
doctrine
of
saluation
.
England
,
Scotland
,
Denmarke
,
Suethland
,
the
greatest
part
of
Germanie
,
&
of
Swizzerland
,
a
great
part
of
the
low
Countries
,
of
France
,
of
Hungary
,
Bohemia
,
Polonia
,
Morauia
,
and
Transsyluania
,
acknowledged
their
errour
,
opened
their
eies
,
gaue
the
glory
to
God
,
and
shook
off
the
Romish
tyranny
,
not
to
speak
of
those
which
euen
in
Italy
and
Spaine
it selfe
doe
grone
vnder
the
yoke
,
and
earne
after
liberty
.
To
these
churches
newly
reformed
in
many
places
,
we
may
add
others
which
before
Luthers
time
held
the
same
doctrin
that
he
did
,
which
were
in
Hungaria
,
in
Province
,
in
the
valleyes
of
the
Alps
,
in
Bohemia
,
and
in
diuerse
other
places
,
being
the
remainder
of
that
horrible
persecution
,
which
the
pope
practised
amongst
them
some
foure
or
fiue
hundred
yeares
since
.
Since
what
time
,
euen
in
the
Countries
ouer
which
the
pope
is
absolute
commander
,
the
reliques
are
not
visited
so
often
as
they
were
wont
,
and
may
bee
seene
for
lesse
money
,
then
they
vsed
to
bee
formerly
:
The
gifts
and
offerings
of
our
Lady
of
Loretta
,
and
of
S.
Iames
in
Gallizia
,
are
by
two
thirds
lesse
then
they
were
:
The
badges
of
the
[
*
](A20930-e13490-b)
*
They
bore
crosses
on
their
breasts
which
waged
warre
for
the
Pope
against
the
Turke
,
or
any
other
infidels
.
crosse
,
by
which
the
pope
in
turning
of
his
hand
could
leuie
whole
armies
;
are
now
no
more
in
vse
.
And
there
be
some
states
and
common-wealths
,
euen
in
Italy
it selfe
,
which
dare
argue
the
case
,
and
dispute
with
what
right
hee
holdeth
one
of
his
swords
,
to
wit
,
the
temporall
.
And
out
of
doubt
popery
had
beene
abolished
ere
this
,
if
Kings
and
Princes
had
not
vpheld
it
by
their
power
,
and
if
their
crueltie
had
not
compelled
men
to
yeeld
vnto
it
for
feare
;
and
if
the
great
revenews
which
the
Clergie
possesse
did
not
hold
many
people
fast
bound
by
the
bellies
,
&
obliged
to
maintaine
this
error
.
Now
this
so
suddaine
and
so
great
a
change
doth
evidently
shewe
,
that
before
euer
Luther
taught
,
many
did
distast
this
abuse
,
and
watcht
for
nothing
but
an
occasion
to
cast
of
the
yoke
of
tyrannicall
superstition
,
we
haue
therefore
by
the
events
which
fell
out
in
our
fathers
time
seene
a
greate
part
of
the
accomplishment
of
the
Apostles
prophecy
,
which
is
,
that
Iesus
Christ
shoulde
consume
the
sonne
of
perdition
by
the
spirit
of
his
mouth
,
which
is
a
fashion
of
speech
vsed
by
Isaiah
in
the
11.
chap.
&
4.
ver.
where
speaking
of
Iesus
Christ
he
saith
,
that
he
shall
smite
the
earth
with
the
rod
of
his
mouth
,
&
slay
the
wicked
with
the
breath
of
his
lips
.
so
,
that
which
the
Prophet
calleth
the
breath
of
his
lips
,
S.
Paul
calleth
the
spirit
,
or
breath
of
his
mouth
;
wherfore
also
in
the
1.
of
the
Apoc.
it
is
said
that
a
sharp
two-edged
sword
went
out
of
his
mouth
:
which
signifies
the
peircing
vertue
of
his
word
.
And
out
of
question
if
the
kingdom
of
the
son
of
perdition
must
be
established
through
the
doctrine
of
lies
,
it
must
needs
bee
that
hee
must
be
overthrown
by
the
word
of
truth
.
Nor
doth
S.
Ieromes
interpretation
,
in
the
11.
quest.
to
Algazia
,
contradict
this
,
which
will
haue
the
spirit
of
his
mouth
to
signifie
the
power
&
ordinance
of
his
maiesty
:
For
what
is
the
worde
of
God
but
his
ordinance
?
And
preaching
,
which
makes
the
foundations
of
Babylon
to
totter
,
could
it
haue
this
vertue
without
the
power
&
efficacie
of
God
for
to
quicken
it
?
Now
to
shew
that
this
finall
destruction
of
the
son
of
Perdition
must
not
be
wrought
all
at
one
blow
,
but
by
little
and
little
,
the
Apostle
vseth
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
signifieth
to
wast
and
consume
,
and
not
to
kill
as
the
common
translation
of
the
church
of
Rome
turnes
it
,
as
if
it
were
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
I
do
not
here
dispute
whether
S.
Paule
by
this
discomfiture
or
consuming
,
do
vnderstand
an
vtter
abolishment
,
or
only
a
weakening
of
the
Papacie
:
only
this
I
say
,
that
the
Apostle
vseth
such
words
as
signifie
that
this
destruction
shall
not
be
effected
but
in
processe
of
time
,
and
by
degrees
.
I
say
moreover
that
God
hath
already
put
his
hande
to
the
worke
,
and
made
vs
see
the
accomplishment
of
this
prophecy
well
onward
.
For
as
for
the
finall
destruction
of
the
sonne
of
perdition
,
S.
Paule
hath
told
vs
before
hand
that
it
shall
not
be
till
the
day
of
iudgement
,
saying
,
that
God
shall
abolish
him
with
the
brightnesse
of
his
comming
;
Agreeable
to
the
prophecy
of
Daniel
,
which
makes
him
to
last
,
till
the
thrones
were
erected
,
and
the
ancient
of
daies
sate
,
and
that
the
sessions
were
held
,
and
the
bookes
were
opened
.
Which
we
are
therefore
the
more
to
note
for
feare
least
any
one
to
delicatly
impatient
should
flatter
himselfe
in
his
hopes
and
promise
to
himselfe
that
he
shall
liue
to
see
the
Pope
vtterly
abolished
:
for
feare
also
least
being
too
hasty
in
our
desires
,
we
come
at
length
to
murmur
,
and
complaine
as
if
the
time
were
prorogued
.
This
point
were
at
an
end
,
but
that
I
cannot
passe
by
[
*
](A20930-e13760-b)
*
Apol.
contra
Regem
.
c.
9.
parag
.
At
inq●●unt
.
Bellarmines
allegation
of
Chrysostome
,
taken
out
of
his
4
,
sermon
vpon
the
2.
to
the
Thessalonians
,
which
place
(
as
it
seemes
)
he
did
not
vnderstand
.
Chrysostome
speaketh
thus
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Bellarmine
in
the
9.
chapt.
of
his
booke
against
the
king
turnes
it
thus
.
Quemadmodum
irruens
ignis
passim
minuta
animalia
etiam
antequam
planè
adveniat
procul
adhuc
situs
terrefacit
&
consumit
.
He
thought
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
signified
,
passim
irruere
,
wheras
it
signifies
,
illabi
,
or
supervenire
,
&
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
signified
,
terrefacere
.
Whereas
it
signifies
sopire
or
soporare
;
but
let
vs
come
to
that
which
followes
.
The
fift
part
of
this
Prophecie
.
3
Which
wicked
mans
comming
is
by
the
effectuall
working
of
Satan
,
with
all
power
and
signes
,
and
lying
wonders
.
10
And
in
all
deceiueablenesse
of
vnrighteousnesse
,
among
them
that
perish
,
because
they
received
not
the
loue
of
the
truth
that
they
might
be
saved
.
11
And
therefore
God
shall
send
them
strong
delusion
that
they
should
beleeue
lies
.
The
explication
of
this
prophecie
.
9
The
Pope
shall
come
fortified
with
the
might
and
efficacie
of
Satan
,
with
power
,
and
signes
,
and
false
miracles
,
&
serving
to
establish
lies
.
10
Whereby
such
as
are
markt
out
to
perdition
shal
be
lewdly
seduced
,
because
they
haue
not
loved
the
truth
of
the
gospell
which
might
haue
saued
them
.
11
And
therefore
God
shall
suffer
them
to
be
seduced
,
and
to
be
driuen
into
strong
delusions
,
and
that
they
may
beleeue
lies
.
The
proofe
of
this
Exposition
.
ALthough
the
ordinary
workes
of
God
deserue
most
to
be
admired
,
yet
men
never
wonder
at
these
,
but
are
still
desirous
to
see
some
extraordinary
thing
:
Few
are
there
that
take
notice
of
the
suns
moving
,
but
what
a
wonderment
would
it
be
to
see
the
sun
stand
still
?
And
yet
notwithstanding
the
motion
thereof
is
the
more
wonderful
of
the
two
.
Man
is
naturally
enclined
to
looke
after
extraordinary
eventes
,
but
to
to
carelesse
to
better
himselfe
by
them
.
So
the
Iews
resorted
to
Christ
:
because
of
the
miracle
of
the
fiue
loaues
,
but
not
to
receiue
instruction
.
This
is
the
reason
why
God
,
being
willing
to
direct
mens
vnderstandings
by
naturall
means
,
did
annex
miracles
to
the
publication
of
his
law
and
his
gospel
:
that
so
he
might
plant
a
dutiful
respect
in
our
hearts
,
before
he
did
engraue
his
will
in
them
.
Yet
for
feare
that
miracles
by
being
made
to
common
should
cease
to
be
miracles
,
he
thought
it
not
fit
to
satisfie
every
mans
curiosity
in
this
,
but
sends
vs
backe
to
the
hearing
of
his
word
:
which
being
once
confirmed
by
miracles
in
the
first
publication
thereof
,
to
aske
any
more
for
miracles
is
manifest
incredulitie
.
Herevnto
adde
that
Satan
doth
sometimes
imitate
the
miracles
of
God
,
but
never
his
truth
,
whence
it
happens
that
he
which
will
not
beleeue
except
he
see
miracles
,
doth
thereby
(
without
thinking
of
it
)
sollicit
Satan
to
worke
some
miraculous
feates
,
and
to
sport
himselfe
in
deluding
him
.
This
is
the
reason
why
our
Lord
in
the
13.
of
Deuteronomie
doth
forbid
vs
to
iudge
of
the
doctrine
by
the
miracles
,
and
woulde
that
we
should
rather
iudge
of
the
miracles
by
the
doctrine
,
saying
that
if
any
one
shal
giue
vs
a
signe
,
or
wonder
,
and
the
signe
or
wonder
which
he
told
of
should
come
to
passe
,
yet
we
must
not
harken
vnto
him
if
he
once
say
,
Come
and
let
vs
go
serue
other
Gods
;
that
is
to
say
,
if
he
shall
teach
false
doctrine
.
Such
were
the
miracles
of
the
magicians
of
Egypt
,
which
counterfaited
the
power
of
God
.
Such
were
the
miracles
of
the
ancient
hereticks
,
who
disputing
against
the
Catholickes
did
alleadge
their
miracles
,
as
Tertullian
reporteth
in
44.
chapt.
of
the
booke
of
prescriptions
.
They
will
moreover
(
saith
he
)
speake
much
concerning
the
authority
of
every
hereticke
,
that
they
haue
more
then
any
others
confirmed
the
certainty
of
their
doctrin
that
they
haue
raised
the
dead
,
healed
the
sick
,
foretold
of
events
to
come
,
that
they
might
be
reputed
for
Apostles
:
as
though
this
also
were
not
written
,
that
many
shall
come
doing
great
miracles
,
for
to
strengthen
the
deceitfulnesse
of
their
wicked
preaching
.
And
in
the
3.
cha.
of
his
3.
booke
against
Marcian
,
hee
saith
,
that
the
false
Christs
doe
worke
miracles
very
easily
.
For
Iesus
Christ
tels
vs
that
in
the
last
day
many
shall
say
vnto
him
,
haue
not
we
cast
forth
divels
in
thy
name
?
To
whome
he
shall
answere
,
I
know
yee
not
,
depart
from
me
yee
workers
of
iniquity
.
And
in
an
other
that
false
Christs
;
and
false
prophets
shall
arise
,
&
shall
shew
great
signes
,
and
wonders
,
so
that
if
it
were
possible
they
should
deceiue
the
very
elect
.
And
S.
Paul
yet
more
in
particular
saith
of
the
sonne
of
perdition
which
is
called
Antichrist
,
that
his
comming
shall
be
with
signes
,
and
lying
wonders
,
so
called
,
both
because
they
shall
bee
deceitfull
miracles
,
and
meere
illusions
,
as
also
because
they
shall
serue
to
establish
a
lie
.
Which
made
me
not
a
little
wonder
how
Bellarmine
and
others
came
to
put
miracles
amongst
the
notes
of
the
true
church
,
since
the
spirit
of
God
hath
given
it
vs
in
these
last
daies
for
a
marke
of
the
false
.
And
that
after
the
miracles
of
the
Apostles
,
and
their
disciples
,
we
hear
of
no
miracles
foretold
,
but
only
those
of
false
teachers
,
and
the
sonne
of
perdition
,
as
the
author
of
the
commentary
vpon
S.
Matthew
(
commonly
fathered
vpon
Chrysostome
)
saith
in
the
49.
sermon
.
We
do
not
now
acknowledge
ani●
to
be
the
ministers
of
Christ
because
they
doe
profitable
miracles
,
but
because
they
do
no●●
of
these
miracles
.
It
is
an
evill
and
adulterous
generation
that
seeketh
signes
,
saith
Christ
in
the
12.
of
Matthew
;
But
the
faithful
rest
the
contented
with
the
wil
of
God
revealed
in
his
word
:
For
if
we
teach
no
other
doctrine
then
that
of
the
Apostles
,
their
miracles
are
ours
,
and
confirme
our
religion
.
It
is
for
them
that
forge
newe
articles
of
faith
,
to
worke
new
miracles
,
that
they
may
be
beleeued
.
Now
for
to
finde
the
accomplishment
of
S.
Pauls
prophecy
in
the
miracles
of
Popery
,
wee
are
of
necessitie
to
rippe
vp
the
whole
matter
from
the
beginning
,
and
to
see
by
what
miracles
the
Papacy
beganne
first
to
be
advanced
.
The
Apostles
&
their
Disciples
having
wrought
many
excellent
and
sauing
miracles
,
this
vertue
did
insensibly
diminish
by
little
and
little
.
This
notwithstanding
in
the
third
and
fourth
ages
there
were
some
miracles
done
.
But
wheresoever
God
hath
his
Church
,
the
divell
will
be
sure
to
build
him
a
chappell
not
far
of
:
and
where
he
cannot
overthrowe
the
worke
of
God
by
contradicting
it
,
hee
will
obscure
it
by
counterfeiting
the
like
therevnto
.
He
did
therfore
doe
many
miracles
by
the
handes
of
hereticks
,
as
S.
Austin
doth
confesse
in
his
13
tract
vpon
S.
Iohn
,
and
in
the
16.
chapt.
of
his
booke
of
the
vnitie
of
the
Church
,
where
he
saith
that
Donat
and
Portius
did
miracles
,
of
whom
and
of
all
those
which
pray
towards
the
sepulchers
of
the
dead
,
and
which
see
visions
,
he
saith
,
that
they
are
either
the
fictions
of
lying
men
,
or
prodigies
of
deceitfull
spirits
.
Satan
hath
for
this
purpose
made
vse
of
another
more
subtill
device
.
For
hee
hath
raised
vp
historians
,
which
in
rehearsing
the
true
miracles
of
the
good
servants
of
God
,
doe
adde
some
of
their
owne
,
&
mingle
the
true
with
the
false
.
Or
else
he
himselfe
hath
wrought
some
absurd
and
ridiculous
miracles
,
which
hee
hath
patcht
in
among
the
actions
of
the
Saints
,
so
to
make
the
true
miracles
suspected
,
being
thought
to
come
out
of
the
same
shop
.
S.
Martin
did
doe
God
great
service
in
winning
the
Gaules
from
Paganisme
,
and
advancing
Christian
religion
,
and
was
a
man
full
of
zeale
,
and
mightie
in
workes
;
but
Severus
Sulpitius
,
which
tels
vs
that
he
saw
him
,
reporteth
many
things
of
him
which
turne
to
his
disgrace
,
and
make
the
whole
historie
ridiculous
.
Hee
saith
that
Martin
healed
one
that
was
possessed
of
a
divel
by
giving
him
somthing
to
purge
,
and
that
he
made
him
void
the
divell
out
at
his
backe
parts
.
[
*
](A20930-e14460-b)
*
Tractain
de
trans●●●
Martini
.
He
,
the
same
relateth
how
Martin
did
inioine
a
company
of
wild
fowle
not
to
catch
any
more
fish
,
commanding
them
to
flie
thence
into
a
desert
country
.
A
certaine
man
comming
into
one
of
Martins
cels
,
&
finding
a
fire
there
sate
him
down
,
tuckt
vp
his
clothes
about
his
knees
,
so
to
warme
him
the
better
,
which
Martin
(
who
as
then
was
in
another
roome
)
knowing
by
revelation
,
cryed
out
from
farre
.
Quis
nudato
inguine
nostrum
incestat
habitaculum
?
These
tales
which
follow
here
are
worse
.
He
saith
that
Martin
promised
the
mercy
of
Iesus
Christ
vnto
the
divell
,
if
hee
would
but
repent
,
as
if
Iesus
Christ
had
died
for
the
divels
also
.
The
brother
of
Martin
being
dead
,
his
soule
was
presented
before
God
,
and
for
his
sinnes
sent
to
hel
,
there
to
be
grievously
tormented
:
But
two
Angels
,
came
,
and
signified
to
God
(
for
God
himselfe
knewe
not
of
it
)
that
this
was
the
man
for
which
Martin
prayed
,
wherevpon
God
commanded
that
hee
should
bee
releast
,
sent
backe
againe
into
the
world
;
and
restored
to
Martin
.
After
his
death
a
dog
barked
incessantly
at
certaine
men
as
they
passed
by
,
one
of
which
turning
backe
,
said
vnto
the
dog
,
In
the
name
of
Martin
I
command
thee
to
be
quiet
.
What
was
this
but
to
place
Martin
in
the
roome
of
Iesus
Christ
,
&
to
make
vse
of
his
power
in
a
matter
of
no
importance
?
whereby
you
may
see
,
that
Satan
did
euen
then
begin
to
cast
his
proiects
,
how
he
might
establish
the
worship
of
Saints
in
the
Church
,
and
make
them
which
had
abandoned
the
false
Gods
,
change
the
true
Saints
into
Idoles
.
Now
this
was
about
the
400.
yeare
of
our
Lord
.
But
these
things
began
dayly
to
growe
worse
and
worse
;
for
two
hundred
yeares
after
came
Gregory
the
1.
Bishop
of
Rome
,
surnamed
the
Great
,
for
what
reason
I
knowe
not
;
who
in
his
dialogues
doth
furnish
vs
with
other
examples
of
this
kinde
.
In
the
1.
booke
and
4.
chap.
an
Angell
geldeth
S.
[
*
](A20930-e14610-b)
*
Nocte
quadam
assistente
Angelo
Eunuchizavi
sevidit
.
Equitius
in
his
sleep
.
In
the
same
place
a
maid
comming
into
a
garden
,
and
taking
a
lettice
to
eate
it
,
crusht
the
divell
betweene
her
teeth
in
the
lettice
:
and
this
poore
divell
(
whom
belike
she
swallowed
downe
together
with
the
lettice
(
being
commanded
to
goe
out
and
chekt
by
Equitius
,
excuseth
himselfe
,
saying
.
[
*
](A20930-e14650-b)
*
Ego
quid
feci
?
sedebam
ibi
super
lactuc●m
venit
illa
&
m●mordit
me
.
Alas
what
hurt
did
I
,
I
was
sitting
quietly
vpon
the
lettice
,
and
she
came
&
bit
me
.
The
fault
was
in
her
for
not
making
the
signe
of
the
crosse
when
she
gathered
the
lettice
:
and
it
may
bee
the
diuell
would
haue
vanished
from
out
the
leaues
,
if
shee
had
but
dipped
her
lettice
in
vineger
.
In
the
19.
chapter
.
S.
Boniface
maketh
a
fox
,
with
all
gentlenes
that
may
be
,
to
bring
back
a
chicke
which
he
had
taken
away
.
And
in
the
10.
chap.
a
Lady
of
good
fashion
is
possessed
with
a
diuell
because
shee
lay
with
her
husband
the
day
before
the
dedication
of
a
certaine
church
.
In
the
first
chapter
of
the
2.
booke
,
the
diuell
breakes
S.
Bennets
bell
with
a
stone
,
which
hee
did
vse
to
ring
,
when
hee
would
haue
meat
brought
vnto
him
.
A
little
after
,
the
same
Saint
burning
with
the
fits
of
loue
,
did
(
for
to
correct
the
outragious
insolencie
of
his
flesh
)
roll
his
naked
body
vpon
thornes
,
and
nettles
,
till
the
blood
sprang
out
againe
.
In
the
20.
chap.
a
Monke
holdes
a
candle
to
S.
Bennet
all
supper
time
,
as
though
it
had
beene
a
sinne
for
him
to
set
it
downe
vpon
the
table
.
In
the
22.
chap.
the
Deacon
saying
,
as
the
fashion
is
,
[
*
](A20930-e14710-b)
*
Si
quis
non
communicat
det
locum
.
If
there
be
any
one
here
that
doth
not
communicate
,
let
him
depart
,
two
maids
being
buried
in
the
church
,
which
died
without
euer
receauing
the
Communion
,
rose
out
of
their
graues
,
went
out
of
the
church
,
&
returned
againe
after
the
communion
was
ended
.
In
the
14
chap.
of
the
3.
book
,
S.
Eutiche
calleth
a
Beare
his
brother
,
giuing
him
a
charge
to
lead
his
flock
to
feeding
,
and
to
bring
them
home
still
at
night
.
In
the
15.
chap.
some
of
the
cloaths
of
this
Saint
,
being
hanged
out
,
haue
the
vertue
to
procure
raine
.
In
the
4.
booke
and
21.
chap.
two
Monkes
that
were
hanged
,
doe
sing
most
melodiously
vpon
the
gibbet
after
their
deathes
.
And
this
fourth
booke
is
spent
wholly
in
mentioning
of
soules
,
that
say
they
are
in
Purgatory
,
not
in
a
fire
vnder
the
earth
,
that
the
Pope
might
draw
them
out
by
his
Indulgences
(
for
this
invention
was
not
yet
thought
vpon
)
but
in
bathes
,
in
the
wind
,
vnder
the
leaues
of
trees
,
or
in
the
cold
water
.
And
these
soules
being
asked
why
they
suffered
these
paines
,
answered
,
because
they
had
wronged
some
Monk
or
other
,
or
had
not
giuen
that
to
the
Church
which
they
had
promised
.
Wherevpon
Gregory
stands
amazed
at
the
so
frequent
visions
of
souls
,
neuer
heard
of
before
.
Saying
in
the
41.
chap.
Whence
comes
it
to
passe
I
pray
you
,
that
in
these
latter
daies
we
haue
so
many
things
revealed
concerning
the
soules
of
the
departed
,
which
lay
hid
from
vs
before
?
Behold
two
abuses
,
euen
in
those
daies
,
crept
into
the
Church
of
Rome
,
and
both
confirmed
by
miracles
,
to
wit
,
the
Adoration
of
Saints
,
and
the
opinion
of
Purgatory
;
although
this
were
another
kinde
of
Purgatory
,
than
that
,
which
we
haue
in
the
church
of
Rome
now
adaies
.
And
this
was
not
aboue
600.
yeares
after
Christ
.
But
in
the
two
next
ages
following
,
Satan
holding
on
his
olde
course
,
did
much
advance
the
mysterie
of
iniquitie
,
hauing
raised
vp
a
new
heresie
,
to
wit
,
the
Adoration
of
images
,
which
was
no
small
helpe
to
the
exalting
of
the
Papacy
.
For
in
the
controversie
concerning
Prioritie
between
the
Patriarch
of
Constantinople
,
and
the
Bishop
of
Rome
,
the
Emperour
Phocas
deciding
it
on
the
Bishop
of
Romes
side
,
&
a
little
after
the
Emperours
forces
decaying
in
Italie
,
the
pope
after
hee
had
vsurpt
the
title
of
the
head
of
the
church
,
began
to
cast
about
how
hee
might
shake
of
the
yoke
of
the
Empire
:
and
the
[
*
](A20930-e14800-b)
*
Bell.
lib.
●
Imag
cap.
1●
parag
Arg●●mentum
.
E●
adem
occas●●one
amisit
dem
Leo
●
successor
es
ius
imperi●●
Italiae
.
the
question
concerning
images
falling
fit
to
his
purpose
for
to
withstand
the
Emperor
,
which
did
persecute
the
worshippers
of
images
,
he
made
himselfe
Prince
of
Rome
,
and
of
a
great
part
of
Italy
,
by
such
meanes
and
degrees
,
as
we
haue
formerly
related
.
Miracles
were
made
serue
to
this
end
,
which
as
then
were
so
frequent
,
that
it
was
held
for
a
miracle
,
not
to
worke
a
miracle
.
Baronius
in
his
Annals
,
in
the
870.
yeere
parag.
63.
names
certaine
witnesses
which
report
that
three
miles
of
from
the
towne
of
Damas
,
there
was
in
former
times
a
table
or
image
of
the
virgin
Mary
in
painting
,
the
painting
whereof
came
to
bee
flesh
incarnate
within
the
wood
,
and
sent
forth
a
more
odoriferous
oyle
then
balme
.
Luitprandus
,
and
Platina
in
the
life
of
Sergius
the
third
,
reports
that
when
the
body
of
pope
Formosus
was
carryed
into
S.
Peters
church
,
all
the
images
of
the
Saints
that
stood
there
did
him
obeysance
.
Bellarmine
in
the
12.
chapter
.
of
his
booke
of
images
,
speakes
of
an
Hermit
that
was
tempted
with
fornication
,
to
whom
Satan
promised
that
he
would
tempt
him
no
more
,
that
is
to
say
,
that
hee
would
giue
him
the
gift
of
continency
,
on
condition
that
he
should
ever
after
that
adore
the
image
of
the
virgin
Mary
.
This
was
a
meanes
rather
to
incite
him
on
to
it
afresh
.
There
are
images
shewed
at
Burgo
in
Spaine
,
which
are
reported
to
haue
fallen
from
heauen
,
and
to
be
made
by
S.
Luke
,
and
images
of
a
crucifix
the
haire
&
nailes
of
which
do
grow
out
new
every
month
.
Caesarius
and
others
recite
infinite
miracles
done
by
images
,
which
did
sweat
,
or
weep
,
or
speak
,
or
wag
the
head
,
and
it
is
certaine
that
(
if
at
leastwise
we
may
beleeue
these
people
)
the
image
of
the
virgin
Mary
hath
wrought
a
thousand
times
more
miracles
,
then
Iesus
Christ
himself
ever
did
in
his
own
person
.
Which
holy
virgin
they
haue
prophanely
dishonored
,
by
attributing
such
miracles
vnto
her
as
are
scarsely
honest
.
There
is
an
Italian
booke
sufficiently
knowne
,
intituled
,
Miracoli
d'
ella
gloriosa
virgine
Maria
printed
at
Milan
in
the
yeare
1547.
which
saith
that
a
certaine
Abbesse
being
great
with
child
,
the
holy
virgin
willing
to
cover
her
crime
,
did
in
her
steed
present
herselfe
before
the
Bishop
in
forme
of
an
Abbesse
,
and
shewd
him
by
an
ocular
demonstration
that
she
was
not
great
with
child
.
The
same
booke
relateth
that
an
honest
woman
snatcht
the
virgin
Maries
sonne
from
betweene
the
armes
of
her
image
,
saying
vnto
her
,
Giue
me
my
sonne
which
is
kept
prisoner
,
or
I
will
not
giue
thee
thine
,
&
that
the
virgin
Mary
for
to
haue
her
owne
sonne
did
free
the
other
womans
sonne
out
of
prison
.
Caesarius
in
his
7.
booke
35.
chap.
reports
that
the
virgin
Mary
for
12.
whole
yeares
together
,
did
supply
the
place
of
a
certaine
Nunne
called
Beatrice
,
whilst
shee
lay
in
the
Stewes
,
till
at
last
she
came
backe
againe
to
take
her
place
,
and
freed
the
Virgin
from
standing
sentinell
any
longer
.
And
God
being
enraged
against
the
rebellion
of
men
,
hath
giuen
to
these
miracles
a
powerfulnes
of
deluding
,
that
so
the
Apostles
prophecy
might
bee
fulfilled
.
Nowe
looke
after
what
manner
Satan
went
about
at
first
to
establish
the
worship
of
Images
,
the
same
way
did
he
go
to
lay
the
foundation
of
transubstantiation
,
&
did
also
for
the
authorising
of
this
,
serue
his
owne
turne
with
a
new
sort
of
false
miracles
.
For
many
faithfull
servants
of
God
opposing
themselues
against
this
errour
in
the
rising
thereof
,
the
foster-fathers
of
this
abuse
,
began
to
invent
a
kinde
of
miracles
never
heard
of
before
.
A
certaine
Monke
reportes
that
he
saw
Iesus
Christ
in
forme
of
a
childe
sitting
vpon
the
Altar
;
another
saith
,
that
[
*
](A20930-e14990-b)
*
Albertus
Krantzius
in
Metrop
lib.
1
cap
9.
Wernerius
Role
uingius
de
laud
Westph
cap
7.
Sigon
.
de
reg.
Ital.
ad
annum
1264.
Platina
in
Leone
3.
Onuphr
.
in
Platinae
Vrbanum
4.
Meierus
annal.
Flandri
.
lib.
33.
Wittikind
King
of
the
Saxons
,
entring
disguised
into
a
church
,
and
diligently
observing
the
Christians
fashion
of
receauing
the
communion
,
saw
them
put
a
litle
pretty
smiling
boy
into
their
mouths
.
Others
report
that
they
haue
seen
the
host
make
the
signe
of
the
Crosse
:
others
that
they
saw
Angels
which
held
a
little
childe
vpon
the
altar
,
and
afterwards
cut
him
into
a
thousand
small
pieces
.
Iodocus
Coccius
Canon
of
Iuliers
doth
produce
35.
such
like
examples
as
these
,
and
yet
doth
not
alleage
the
one
moyty
of
them
.
All
these
miraculous
apparitions
of
flesh
,
and
bloud
,
beganne
in
the
yeare
785
,
for
before
that
time
they
were
never
heard
of
,
nor
doe
our
adversaries
alleadge
any
one
example
of
them
:
neverthelesse
to
giue
colour
to
these
new
fables
,
by
the
testimony
of
some
ancient
witnesse
,
one
(
I
know
what
manner
of
man
)
Amphylochius
by
name
,
hath
written
the
life
of
S.
Basill
,
many
ages
after
Basill
was
dead
,
altogither
different
from
that
which
Nazianzen
hath
written
of
the
same
subiect
,
where
he
saith
that
a
Iew
saw
an
infant
torne
in
many
pieces
betweene
S.
Basils
handes
.
The
like
fable
is
related
by
Simeon
the
Metaphrast
,
a
new
author
,
in
the
life
of
Arsenius
the
Hermite
.
For
it
shal
never
be
found
that
any
author
,
as
ancient
as
Basill
,
or
Arsenius
,
or
those
which
came
long
after
,
did
ever
speake
of
this
.
The
8.
age
began
first
to
bring
forth
these
prodigies
,
and
impostures
:
Iesus
Christ
as
then
beginning
to
make
himselfe
known
in
the
Masse
,
and
to
shew
himselfe
in
his
proper
shape
,
beeing
a
perfect
compleate
man
in
heauen
,
and
but
a
childe
vpon
earth
,
wholly
entire
in
heaven
,
but
here
cut
and
mangled
into
small
pieces
betweene
the
hands
of
the
Priest
.
Wherefore
they
do
yet
keepe
some
bloud
&
flesh
in
many
churches
,
for
feare
least
the
people
suspect
that
these
were
illusions
.
For
Satan
even
in
those
daies
did
secretly
begin
to
weaue
the
web
of
the
mistery
of
Transubstantiation
:
which
having
confirmed
by
these
miracles
,
he
got
it
at
last
to
passe
in
an
article
of
a
councell
,
the
Lat●ran
Councell
I
meane
,
held
vnder
Innocent
the
3.
in
the
yeare
of
our
Lorde
,
1215.
To
these
apparitions
they
annexe
the
testimoines
of
beasts
.
There
were
an
hiue
of
Bees
seene
in
S
,
Gervays
his
monastery
in
Paris
which
builte
a
chappell
of
waxe
in
honor
of
the
Host
;
but
aboue
all
,
the
miracle
of
the
Asse
that
left
his
provender
to
worship
the
hoast
,
seemes
most
ridiculous
to
the
king
of
Great
Brittaine
:
and
that
with
good
reason
:
howsoever
Apol.
in
Regem
cap.
9.
Bellarmine
in
his
answere
to
the
king
seeke
to
colour
it
with
other
miracles
mentioned
in
the
Scripture
,
which
,
as
he
saith
,
seeme
no
lesse
absurd
to
him
.
Wee
are
therefore
now
come
to
that
passe
,
that
it
is
helde
impiety
not
to
think
that
foolish
legends
forged
but
of
late
,
must
haue
all
one
authority
to
bind
our
beliefe
,
as
the
word
of
God
,
besides
,
no
miracles
of
the
scripture
do
plant
Christian
vertues
in
brute
beasts
:
for
it
must
needes
be
(
by
their
reckoning
)
that
this
Asse
(
going
of
his
own
accord
to
worship
the
hoast
)
had
some
zeale
in
him
&
knowledge
of
God
,
which
was
not
to
be
seen
in
the
Kine
that
drew
the
Arke
,
nor
in
Balaams
Asse
.
The
miracles
that
are
done
nowe
a
daies
are
of
no
more
worth
,
and
are
al
reducible
to
one
miracle
,
which
is
to
driue
away
divels
,
who
make
as
though
they
were
afraid
of
holy
water
,
and
the
signe
of
crosse
,
so
to
detaine
the
people
still
in
errour
:
and
as
theeues
are
thought
to
giue
life
when
they
do
not
take
it
away
,
so
the
divels
are
said
to
do
good
when
they
cease
to
hurt
.
Wherevnto
they
do
willingly
condescend
,
for
to
make
men
thinke
that
the
Masse
or
these
coniurations
haue
some
vertue
in
them
.
The
Pharisies
accused
Iesus
Christ
for
casting
out
divels
by
Beelzebub
Prince
of
the
divels
,
thinking
that
Beelzebub
did
cast
out
others
as
being
more
powerfull
then
they
.
But
we
speak
not
as
the
Pharisies
:
for
we
say
not
that
these
coniurers
of
spirits
in
this
age
,
do
cast
out
divels
by
any
superiority
or
predominancie
that
they
haue
over
them
,
but
by
collusion
,
and
by
the
voluntary
departing
of
the
divels
themselues
.
Wherefore
they
cannot
answer
vs
as
our
Lord
did
the
Pharisies
,
that
if
Satan
cast
out
Satan
his
kingdome
cannot
endure
,
because
hee
is
divided
against
himselfe
,
for
in
all
their
exorcismes
we
presuppose
that
the
diuels
are
to
well
agreed
.
Yea
and
I
say
,
that
if
Christ
could
haue
done
no
other
miracle
but
to
heale
those
which
were
possessed
with
diuels
,
the
Pharisies
had
had
some
reason
to
doubt
of
his
power
:
but
he
gaue
sight
to
such
as
were
borne
blinde
,
raised
the
dead
that
lay
stinking
in
their
graues
,
multiplyed
the
bread
,
things
which
the
diuels
cannot
doe
,
and
which
our
aduersaries
(
though
neuer
so
foole-hardy
in
imitating
)
doe
not
yet
dare
to
counterfait
:
for
they
haue
beene
manie
times
taken
tardy
in
lesse
matters
,
and
punished
for
such
pranckes
by
iudges
of
the
same
religion
that
they
are
.
In
the
yeare
1509
there
were
fowre
Iacobin
Friers
executed
at
Berne
,
for
raising
vlcers
,
in
the
feete
,
in
the
hands
,
and
in
the
side
of
a
simple
man
,
of
whom
they
would
haue
made
another
S.
Frauncis
,
and
giuen
him
the
marks
,
as
[
*
](A20930-e15330-b)
*
Langii
Chron.
Citizense
ad
annum
.
1509.
Langius
witnesseth
in
his
chronicle
,
and
it
is
a
thing
commonly
practised
to
this
day
in
Swizerland
.
In
the
year
[
*
](A20930-e15370-b)
*
S●e●dan
l
▪
9
1534
the
Cordeliers
of
Orleans
did
put
a
Novice
of
their
profession
over
the
vault
of
the
church
,
which
with
pittifull
sighes
&
great
lamentation
did
faigne
that
hee
was
the
soule
the
Provosts
wife
of
Orleans
,
that
died
without
giuing
them
any
thing
,
and
gaue
them
to
vnderstand
that
she
was
damned
,
and
that
her
body
must
bee
digged
vp
againe
out
of
the
earth
.
This
point
of
knavery
being
detected
by
the
Officiall
,
the
two
principall
authors
of
it
,
to
wit
,
Coliman
and
Steven
of
Arras
,
were
sent
to
Paris
,
&
after
iudgement
past
,
were
forthwith
led
backe
againe
to
Orleans
,
and
there
in
an
open
place
(
where
malefactours
vse
to
suffer
)
were
made
to
confesse
their
imposture
.
Papon
in
the
sixth
edition
of
his
Reportes
,
1.
title
,
&
6.
Iudgement
.
doth
relate
manie
sentences
that
haue
past
in
the
high
Courts
against
these
false
,
and
abusiue
miracles
.
The
miracles
of
Martha
Brossiere
,
which
was
possest
with
a
diuell
,
haue
lately
beene
found
to
be
false
,
and
shee
condemned
in
iudgement
,
Mounsieur
Marescot
a
Physitian
that
was
sent
for
to
visit
her
,
hath
written
an
expresse
booke
of
this
.
Mounsieur
Boutiller
that
famous
advocate
at
Paris
hath
written
a
set
tract
against
the
fable
of
Gargoville
of
Roane
,
slaine
by
S.
Roman
,
wherein
it
is
said
,
that
for
a
requital
of
this
good
turne
,
God
hath
done
him
this
favor
that
whosoeuer
doth
but
lift
vp
his
coffin
(
be
it
that
he
bee
a
parricide
or
haue
committed
incest
)
is
forthwith
absolued
both
from
the
punishment
,
&
the
guilt
of
these
crimes
.
Read
the
miracles
of
our
Lady
of
Halls
in
Flaunders
,
published
by
Lipsius
,
&
you
shall
see
that
the
good
man
hath
spent
40
yeares
in
gathering
choice
flowers
of
Grammar
Latin
to
throw
them
downe
at
the
feete
of
an
image
,
and
made
vse
of
all
his
philosophy
vpon
an
idle
toy
:
there
shal
you
see
how
he
doth
often
call
the
Virgin
Deam
,
&
Divam
,
Pagan-like
substituting
femall
Gods
.
S.
Ignatius
Loyola
the
father
and
patron
of
the
Iesuits
had
not
for
a
long
time
done
any
miracles
:
but
his
opening
vertue
began
of
late
to
shew
it selfe
,
by
vnstopping
the
obstructions
of
a
wench
troubled
with
the
stone
&
making
her
to
leake
.
This
is
the
first
signe
of
any
powerfull
vertue
that
was
in
this
Saint
,
and
this
goodly
miracle
was
newly
printed
of
late
at
Liege
and
at
S.
Omers
,
and
is
proclaimed
by
the
common
cryer
to
be
sold
at
Paris
.
To
go
about
here
to
reckon
vp
a
thousand
false
miracles
wherewith
the
legends
are
stuft
,
were
nothing
else
but
to
rake
vp
heapes
of
dunge
.
S.
Dominicke
heales
a
wenches
thigh
,
by
rubbing
it
over
with
the
oile
of
Loue
,
as
his
Legend
reporteth
.
That
of
S.
Frauncis
saith
,
that
he
preached
to
the
Pyes
,
and
Swallowes
,
and
called
them
his
sisters
:
that
he
gaue
his
hand
to
a
wolfe
calling
him
his
brother
,
and
that
the
wolfe
gaue
him
his
paw
.
The
booke
intituled
Fasciculus
temporum
,
composed
by
a
religious
Carmelite
,
vpon
the
yeare
754
,
reporteth
of
S.
Gingolfs
wife
,
that
she
vsed
to
sing
with
her
lower
mouth
,
which
was
inflicted
vpon
her
for
a
punishment
,
because
shee
scoffed
at
her
husbands
miracles
.
In
all
this
,
the
greatest
miracle
is
the
patience
of
God
▪
and
the
blockishnesse
of
the
people
,
that
are
thus
led
.
But
it
must
needs
bee
that
the
Apostles
prophecie
,
must
be
fulfilled
;
which
saith
,
that
the
comming
of
the
sonne
of
Perdition
should
be
in
all
power
,
and
signes
,
and
lying
wonders
:
and
that
God
should
send
the
powerfulnesse
of
delusion
for
a
punishment
vnto
such
as
would
not
loue
his
truth
,
On
whom
(
saith
the
Apostle
)
God
hath
sent
strong
delusions
,
that
they
should
beleeue
lies
.
THE
PROPHECIE
CONtained
in
the
13.
Chapter
of
the
Apocalyps
.
CHAP.
4.
1
And
I
saw
a
beast
rising
out
of
the
sea
having
seaven
heads
and
ten
hornes
,
and
vpon
his
hornes
were
ten
crownes
,
and
vpon
his
head
the
name
of
blasphemy
.
2
And
the
beast
which
I
saw
was
like
a
Leopard
,
and
his
feete
like
a
beares
,
and
his
mouth
as
the
mouth
of
a
Lyon
:
and
the
dragon
gaue
him
his
power
and
his
throne
and
great
authority
.
3
And
I
saw
one
of
his
heads
as
it
were
wounded
to
death
,
but
his
deadly
wound
was
healed
,
and
all
the
world
wondered
and
followed
the
beast
.
4
And
they
worshipped
the
dragon
,
which
gaue
power
vnto
the
beast
,
and
they
worshipped
the
beast
,
saying
,
who
is
he
like
vnto
the
beast
?
who
is
able
to
warre
with
him
?
5
And
there
was
given
vnto
him
a
mouth
,
that
spake
great
things
and
blasphemies
,
and
power
was
given
vnto
him
to
do
42.
moneths
.
6
And
he
opened
his
mouth
vnto
blasphemie
against
God
to
blaspheme
his
name
,
and
his
tabernacle
,
and
them
that
dwell
in
heaven
.
7
And
it
was
given
to
him
to
make
warre
with
the
Saints
,
&
to
overcome
them
,
and
power
was
given
him
over
every
kinred
,
and
tongue
,
and
nation
.
8
Therefore
al
that
dwel
vpon
the
earth
shall
worship
him
,
whose
names
are
not
written
in
the
booke
of
life
of
〈…〉
,
which
was
slaine
from
the
beginning
of
the
world
.
9
If
any
man
haue
an
eare
let
him
hear
.
10
If
any
man
lead
into
captivity
,
hee
shall
goe
into
captivity
:
If
any
man
kill
with
a
sword
,
he
must
be
killed
by
a
sword
:
here
is
the
patience
,
and
the
faith
of
the
Saints
.
11
And
I
beheld
another
beast
comming
vp
out
of
the
earth
,
which
had
two
horns
like
the
Lambe
,
but
he
spake
like
the
Dragon
.
12
And
hee
did
all
that
the
first
beast
could
do
before
him
,
and
he
caused
the
earth
and
them
which
dwell
therein
,
to
worship
the
first
beast
,
whose
deadly
wound
was
healed
.
13
And
he
did
great
wonders
,
so
that
he
made
fire
to
come
downe
from
heaven
on
the
earth
,
in
the
sight
of
men
.
14
And
he
deceived
them
that
dwel
on
the
earth
by
the
signes
which
were
permitted
him
to
do
in
the
sight
of
the
beast
,
saying
to
them
that
dwell
on
the
earth
,
that
they
should
make
the
image
of
the
beast
,
which
had
the
wound
with
a
sword
,
and
did
liue
.
15
And
it
was
permitted
vnto
him
to
giue
a
spirite
vnto
the
image
of
the
beast
,
so
that
the
image
of
the
beast
should
speake
,
and
should
cause
that
as
many
as
would
not
worship
the
image
of
the
beast
,
should
be
killed
.
16
And
he
made
all
both
smal
&
great
,
rich
&
poore
,
free
&
bond
,
to
receiue
a
marke
in
their
right
hand
,
or
in
their
foreheads
.
17
And
that
no
man
might
buy
or
sell
,
saue
he
that
had
the
marke
,
or
the
name
of
the
beast
,
or
the
number
of
his
name
.
18
Here
is
wisdome
.
Let
him
that
hath
wit
,
count
the
number
of
the
beast
:
for
it
is
the
number
of
a
man
,
and
his
number
is
six
hundreth
threescore
and
six
.
The
exposition
of
this
Prophecy
.
1
Then
I
saw
the
Roman
Empire
to
raise
it selfe
vp
from
amongst
the
people
and
nations
,
hauing
its
seat
in
the
towne
which
hath
7.
hills
,
and
which
must
be
governed
with
7.
kinds
of
principal
governments
,
to
wit
,
by
kings
,
by
Consuls
,
by
military
Tribunes
,
by
Decemvirs
,
by
Dictatours
,
by
Emperours
,
and
last
of
all
by
Popes
.
Which
Empire
is
composed
of
10.
principall
parts
,
which
are
so
many
kingdomes
.
And
this
cittie
seated
vpon
7.
hills
bore
a
wicked
,
and
blasphemous
name
,
to
wit
,
Rome
the
Euerlasting
.
2
And
this
Empire
looked
like
a
Leopard
,
by
reason
of
the
speedy
atchieuements
of
its
conquests
.
And
held
fast
the
substance
of
the
people
as
a
beare
,
which
keeps
that
which
he
hath
gotten
vnder
his
pawes
,
and
devoured
the
nations
as
a
Lion
deuoureth
his
pray
.
And
the
divell
(
which
is
the
[
*
](A20930-e17590-b)
*
Ioh.
16.11
.
Prince
of
this
world
,
and
which
[
*
](A20930-e17610-b)
*
Luk.
4.6
.
takes
vpon
him
to
dispose
of
kingdomes
at
his
pleasure
,
gaue
him
his
power
and
rule
,
and
great
glory
.
3
And
it
came
passe
that
one
of
these
governments
,
to
wit
the
6
,
which
is
that
of
the
Emperours
,
was
ouerthrowne
,
then
when
(
the
Lombards
hauing
chased
the
Lieutenants
of
the
Empire
out
of
Italie
)
Rome
did
cease
to
be
vnder
subiection
to
the
Emperours
;
wherefore
to
say
truth
,
the
Empyre
did
euen
at
that
time
leaue
to
bee
the
Roman
Empire
.
But
not
long
after
this
mortall
blowe
by
which
the
Empyre
of
Rome
was
layed
on
the
ground
,
this
monarchie
began
to
grow
vp
afresh
,
and
to
reviue
againe
by
the
Roman
Hierarchie
,
which
did
reerect
a
newe
Monarchie
at
Rome
,
and
raise
vp
the
Empire
that
was
fallen
:
And
all
the
people
submitted
themselues
vnder
the
gouernement
of
this
Romish
church
,
4.
And
did
serue
Idols
;
which
who
so
serue
,
doe
serue
the
divell
,
the
author
and
aduancer
of
this
Papall
Hierarchie
,
&
did
attribute
that
vnto
this
Hierarchie
which
did
appertaine
vnto
God
,
saying
who
is
there
that
is
like
vnto
this
Empire
,
&
who
is
able
to
resist
it
?
5
And
God
hath
suffered
this
Empire
to
take
proud
and
blasphemous
titles
,
6
And
this
papall
Hierarchie
doth
set
it selfe
to
belch
forth
horrible
blasphemies
against
God
,
and
to
wrong
his
name
and
his
Church
,
and
his
Saints
.
7
Yea
God
hath
suffered
it
to
persecute
the
faithfull
,
and
to
ouercome
them
,
&
power
was
giuen
vnto
it
ouer
infinite
people
,
and
tongues
,
and
nations
.
8
In
so
much
that
all
men
shall
fall
downe
to
worship
it
,
whose
names
are
not
found
in
the
booke
of
life
of
Iesus
Christ
which
died
for
vs
,
written
before
the
foundations
of
the
world
were
laid
.
9
If
any
man
haue
an
vnderstanding
to
conceaue
this
,
let
him
conceaue
it
.
10
For
they
which
persecute
,
shall
be
delt
with
after
the
same
manner
▪
whosoever
leadeth
the
faithfull
into
captiuitie
,
shall
himselfe
at
length
be
made
a
captiue
;
whosoeuer
slayeth
them
shall
bee
slaine
.
Herein
appeareth
the
faith
and
patience
of
the
Saints
.
11
I
saw
also
a
Monarch
of
another
name
and
fashion
then
the
former
Roman
Emperours
,
to
wit
,
the
Pope
,
which
wore
a
miter
with
two
hornes
vpon
his
head
,
&
which
seemed
in
outward
shew
to
profess
Christ
,
and
his
doctrine
,
but
whose
doctrine
indeed
was
diabolicall
.
12
And
he
tooke
all
the
power
of
the
Roman
Empire
vpon
him
at
Rome
being
the
seate
of
the
Empire
:
and
exhorted
all
people
to
submit
themselues
to
this
Roman
Empire
,
which
being
destroyed
by
the
Lombards
in
Italie
,
was
brought
to
life
againe
,
and
reestablished
by
the
Papacy
.
13
And
this
Pope
wrought
miracles
;
insomuch
that
he
sent
forth
the
thunderbolts
and
lightnings
of
his
excommunications
against
Kings
and
their
people
:
&
caused
S.
Anthonies
fire
to
come
downe
from
heauen
,
and
made
it
to
thunder
and
lighten
by
a
miracle
.
14
And
the
people
were
seduced
by
the
miracles
which
God
gaue
him
power
to
effect
,
for
to
establish
this
Roman
Papal
〈◊〉
,
commanding
the
people
to
make
vp
the
image
of
the
ancient
Roman
Empire
againe
;
that
is
to
say
,
to
serue
the
Papall
Empire
with
the
same
manner
of
obedience
as
they
did
the
old
Roman
Empire
,
which
being
demolished
was
built
vp
againe
by
the
Papacy
.
15
And
God
did
suffer
him
to
giue
force
and
strength
to
this
Papall
Empire
,
which
did
resemble
the
ancient
Empire
,
for
the
spirituall
power
that
it
did
vsurpe
gaue
life
&
strength
to
its
temporall
power
.
Which
Papall
Empire
being
nothing
but
an
imaginarie
Empire
,
and
which
consisteth
only
in
opinion
,
neuertheles
speaks
proudly
,
and
maketh
such
to
be
massacred
,
and
burnt
,
as
doe
refuse
to
submit
themselues
to
this
imaginarie
Empire
.
16
And
hee
made
all
,
both
small
and
great
,
rich
and
poore
,
bond
and
free
,
to
giue
him
their
handes
,
and
take
an
oath
to
be
faithfull
vnto
him
,
and
to
bee
markt
by
their
actions
.
And
their
foreheads
were
marked
with
the
marke
of
Confirmation
,
and
they
made
profession
of
his
religion
,
which
profession
of
religion
is
often
in
the
holy
scripture
,
called
by
the
name
of
a
marke
in
the
forehead
.
17
And
he
tooke
order
that
no
man
might
trafficke
nor
sell
,
nor
buy
,
nor
exchange
benefices
:
nor
bee
suffered
to
purchase
an
Archbishops
Pall
,
nor
haue
a
Licence
,
nor
any
pa●t
in
the
Church
goods
,
no
nor
yet
buy
an
estate
,
if
hee
had
not
the
name
,
and
profession
of
a
Papist
:
and
were
not
of
the
number
of
those
which
are
marked
with
the
figures
or
numbers
of
the
letters
of
his
name
.
18
In
which
number
they
which
think
themselues
the
wisest
may
find
some
thing
worth
their
search
.
Whosoever
hath
vnderstanding
let
him
diligently
calculate
the
summe
,
to
which
these
greeke
cyphers
or
numbers
of
the
pope
of
Rome
doe
amount
,
for
it
is
an
vsuall
number
amongst
men
,
and
therefore
easie
to
be
vnderstood
.
And
this
number
to
which
the
greeke
letters
of
his
name
do
amount
,
is
six
hundreth
sixtie
six
.
For
this
word
(
Latin
)
(
which
is
the
ordinary
name
,
by
which
the
Greeke
church
doth
cal
those
of
the
Roman
church
and
their
head
)
being
written
in
Greeke
and
after
calculated
,
makes
vp
iust
666.
Which
number
also
by
an
admirable
occurrence
,
doth
admonish
you
that
666.
yeares
after
the
revealing
of
this
Prophecy
,
this
2.
beast
,
to
wit
,
the
Pope
shall
begin
to
heale
the
wound
of
the
ancient
Empire
,
and
place
the
Roman
Empire
againe
in
its
former
seat
.
The
proofe
of
this
exposition
.
BEfore
wee
goe
about
to
proue
this
exposition
,
wee
are
to
note
fiue
things
.
1
That
all
the
ancient
,
and
our
adversaries
themselues
doe
vnderstand
the
Roman
Empire
by
the
first
beast
,
and
Antichrist
by
the
second
.
2
That
the
holy
Ghost
in
this
prophecy
doth
not
speake
according
to
custome
,
but
according
to
the
truth
;
and
therefore
holds
him
to
be
the
Roman
Emperour
which
raigneth
at
Rome
,
and
not
him
which
doth
not
rule
there
,
howbeit
he
beare
the
title
thereof
.
3
That
in
the
yeare
of
our
Lord
752.
the
Lieutenancie
of
the
Empire
being
destroyed
by
Aistulphus
king
of
the
Lombards
,
the
Emperour
of
Constantinople
did
vtterly
loose
all
his
dominion
ouer
Italy
,
&
the
citie
of
Rome
,
so
that
he
could
neuer
after
recouer
it
:
whence
it
followes
that
the
Emperour
of
Constantinople
,
did
at
that
time
cease
to
be
the
Roman
Emperour
.
4
That
the
holy
Ghost
in
this
Prophecy
makes
the
Hierarchicall
Roman
Empire
,
to
be
a
continuation
of
the
Roman
Empire
,
as
which
did
succeed
in
the
rome
,
and
vsurp
the
rights
thereof
,
and
makes
but
one
Empire
of
them
both
,
hauing
changed
the
head
,
that
is
to
say
,
the
forme
of
governement
.
5
That
the
holy
Ghost
in
this
prophecy
puts
a
difference
betweene
the
Roman
Hierarchie
and
the
Pope
.
Seeing
that
the
Pope
is
but
one
person
at
once
:
but
the
Hierarchie
is
the
whole
body
of
the
Prelates
and
Clergie
,
that
doe
vphold
his
authoritie
.
This
being
premised
for
the
better
opening
of
the
matter
in
hand
,
we
will
now
come
to
proue
,
and
demonstrate
the
seuerall
parts
thereof
.
The
first
part
of
this
Prophecie
.
1.
THen
I
saw
a
beast
rising
out
of
the
sea
,
hauing
seaven
heades
and
tenne
hornes
,
and
vpon
his
hornes
were
tenne
Crownes
,
and
vpon
his
head
the
name
of
blasphemy
.
The
Exposition
of
this
Prophecy
.
1
THen
I
saw
the
Roman
Empire
to
raise
it selfe
vp
from
amongst
the
people
and
nations
,
hauing
its
seate
in
the
towne
which
hath
7
hills
,
and
which
must
be
gouerned
with
7
kindes
of
maine
governements
,
to
wit
,
by
kings
,
by
Consuls
,
by
militarie
Tribunes
,
by
Decemvirs
,
by
Dictatours
,
by
Emperours
,
and
last
of
all
by
Popes
.
Which
Empire
is
composed
of
10.
principall
partes
,
which
are
so
many
kingdomes
.
And
this
citie
seated
vpon
7.
hils
bore
a
wicked
and
blasphemous
name
to
wit
,
Rome
the
Everlasting
.
The
proofe
of
this
Exposition
.
By
the
sea
,
the
people
and
nations
are
vnderstood
;
according
to
the
exposition
of
the
Angell
in
the
17.
chap.
and
15.
verse
of
this
booke
.
The
waters
which
thou
sawest
,
are
people
,
and
multitudes
,
and
nations
.
A
fashion
of
speech
vsed
by
Daniell
,
in
the
7.
chap.
and
3.
verse
;
Where
in
steed
of
saying
that
he
saw
4
great
Empires
rise
vp
from
amongst
the
nations
,
he
saith
that
4
great
beasts
did
rise
vp
out
of
the
sea
.
So
speakes
Esay
in
his
8.
chap.
and
7.
verse
;
and
David
in
the
Psalmes
,
46.
verse
4.
and
65.
verse
.
8.
That
by
the
7.
heads
,
7.
hils
are
vnderstood
,
vpon
which
the
citty
of
Rome
was
situate
,
the
Angell
witnesseth
in
the
17.
chap.
of
this
booke
,
and
9.
verse
.
The
seaven
heads
are
seaven
mountaines
whereon
the
woman
sitteth
.
Afterward
he
addeth
in
the
18.
verse
,
That
woman
which
thou
sawest
is
the
great
citty
which
raigneth
over
the
kings
of
the
earth
.
This
cannot
be
vnderstood
of
any
other
citty
but
of
Rome
,
which
in
the
time
of
S.
Iohn
raigned
over
realmes
,
and
was
the
seate
of
the
Empire
,
and
there
was
no
other
citty
at
that
time
which
had
seaven
hils
,
wherfore
also
it
is
called
in
greek
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Septicollis
.
And
there
was
a
solemne
feast
,
called
Septimontium
,
in
honor
of
the
towne
,
as
[
*
](A20930-e18140-b)
*
Varro
lib.
5
Dies
Septimentium
no●inatu●
ab
●is
7.
moati●●●
in
queis
●rbs
sita
est
Varro
witnesseth
in
his
5.
booke
of
the
Latin
tongue
.
And
[
*
](A20930-e18190-b)
*
Varro
lib.
5
Dies
Septimentium
no●inatu●
ab
●is
7.
moati●●●
in
queis
●rbs
sita
est
Martial
saith
that
hee
coulde
see
the
7.
hils
of
Rome
from
his
house
:
and
Propertius
in
the
10.
elegie
of
his
3.
booke
,
Septe
vrbs
alta
iugis
toti
quae
prasidetorbi
.
Also
our
aduersaries
themselues
doe
not
deny
but
that
this
citty
whereof
S.
Iohn
speaketh
is
Rome
:
but
they
would
haue
it
to
be
heathnish
Rome
.
We
will
shew
in
the
17.
chapt.
that
S.
Iohn
did
speake
of
Rome
also
after
Paganisme
was
abolished
:
but
in
this
chapt.
it
is
sufficient
for
vs
that
by
the
7.
heads
the
7.
hils
of
Rome
are
vnderstood
,
taken
in
that
sense
as
our
adversaries
would
haue
it
.
By
these
7.
hils
we
do
vnderstand
7.
divers
successiue
governments
,
which
haue
borne
soveraigne
rule
ouer
the
citty
of
Rome
:
to
wit
,
the
Kings
,
whom
the
Consuls
succeeded
,
whose
forme
of
governement
was
interrupted
3
several
times
by
the
Militarie
Tribunes
which
were
endued
with
consular
authority
.
Afterward
by
the
Decemvirs
;
and
by
the
Dictatous
,
at
diuerse
times
,
but
most
especially
vnder
the
Dictatorship
of
Sylla
,
and
Iulius
Caesar.
After
whom
Octavius
Augustus
established
the
Monarchicall
state
of
Emperours
,
whose
gouernement
ouer
Rome
and
Italie
being
interrupted
by
the
Herules
and
Goths
,
neverthelesse
they
made
a
shift
a
little
after
to
recouer
it
againe
:
vntil
the
Lombards
at
last
hauing
destroyed
the
Empire
in
Italie
,
opened
a
way
vnto
the
Pope
to
make
himselfe
Lord
of
Rome
,
&
to
build
vp
the
Romane
Monarchie
to
that
heighth
as
we
see
it
is
come
to
at
this
day
.
And
this
exposition
is
not
of
our
owne
inuenting
,
but
grounded
vpon
the
17.
of
the
Revelation
the
10.
verse
,
where
he
saith
that
the
7.
heads
are
7.
kings
(
so
doth-he
call
all
soueraigne
power
)
fiue
of
which
were
fallen
,
and
the
6.
was
,
&
the
7.
was
not
yet
come
.
There
is
nothing
so
cleere
and
evident
.
For
at
the
time
when
S.
Iohn
had
this
Revelation
the
5.
first
of
these
7.
soueraigne
gouernements
were
abolished
,
to
wit
,
the
kings
,
the
Consuls
,
the
Militarie
Tribunes
,
the
Decemvirs
,
and
the
Dictatours
,
the
sixth
did
flourish
,
to
wit
,
the
Emperours
,
and
the
7.
to
wit
,
the
Popes
were
not
as
yet
come
.
I
am
not
ignoraunt
that
euen
then
there
were
Consuls
still
remaining
,
and
Militarie
Tribunes
,
but
they
had
no
soueraignty
.
The
Consulship
was
a
place
more
of
dignity
,
then
any
authority
,
and
serued
for
nothing
else
but
to
distinguish
the
yeares
in
their
Fasti.
And
the
Military
Tribunes
were
but
the
Captaines
of
one
Legion
,
which
are
at
this
day
called
the
Colonels
of
a
band
.
It
is
not
therefore
an
interpretation
of
our
owne
inuention
,
when
we
say
that
these
7
heads
doe
signifie
7.
seueral
formes
of
soueraigne
gouernment
ruling
Rome
one
after
an
other
,
and
not
all
at
the
same
time
:
seeing
that
S.
Iohn
saith
that
5.
of
these
7.
heads
were
fallen
,
that
one
was
,
and
that
the
7.
was
not
as
yet
come
.
This
doubtlesse
is
an
admirable
exposition
,
and
was
suggested
to
his
Maiesty
of
England
by
the
spirit
of
God
.
S.
Iohn
doth
adde
further
,
that
this
beast
which
is
the
Roman
Empire
had
10.
diademes
,
or
crownes
;
the
meaning
is
plaine
:
we
vse
to
say
that
our
King
,
besides
the
crowne
of
Fraunce
hath
also
the
crowne
of
Navarre
:
and
that
the
kings
of
England
&
Spain
,
are
kings
of
more
crownes
than
one
,
that
is
to
say
of
more
Realmes
or
Provinces
;
The
like
is
here
to
be
vnderstood
.
The
10.
crownes
of
the
Roman
Empire
are
10.
great
Provinces
&
principall
parts
,
whereof
the
Empire
did
as
then
consist
;
Italie
,
Spaine
,
the
Gaules
,
Germanie
,
Hungary
and
Bulgarie
,
Greece
,
Natolia
or
Asia
minor
,
Syria
and
Assyria
,
Egypt
,
and
Affricke
.
The
Iles
are
dependances
of
the
next
continent
.
And
vnder
euery
one
of
these
great
partes
are
comprehended
the
next
small
provinces
which
were
kept
in
subiection
by
the
same
armies
:
as
Dacia
&
Moldavia
by
the
Legions
appointed
for
Hungarie
.
If
there
were
any
other
Provinces
,
as
Armenia
,
&
Arabia
,
they
were
neuer
held
but
weakly
,
and
in
part
,
and
were
often
lost
,
and
they
are
reckoned
for
dependences
of
Asia
minor
,
and
of
Syria
.
And
although
the
Romane
Emperour
be
here
compared
to
a
beast
,
yet
this
doth
not
deny
but
that
there
were
some
good
Roman
Emperours
:
and
we
may
not
think
it
strange
that
the
holy
Ghost
doth
represent
this
Empire
vnto
vs
by
a
Beast
,
which
was
not
only
gouerned
by
Neroes
,
Domitians
,
and
Heliogabales
:
but
by
Theodosies
also
,
&
Valentinians
,
Christian
and
religious
Princes
.
For
Empires
are
called
beasts
in
the
Prophecy
of
Daniel
,
and
in
the
Apocalyps
,
because
of
the
manner
by
which
they
did
first
rise
and
increase
,
to
wit
,
by
violence
and
crueltie
.
For
no
man
can
deny
that
the
Romans
at
first
were
nothing
else
but
theeues
,
and
common
robbers
,
which
heretofore
hauing
nothing
but
onely
one
walled
towne
,
had
no
right
ouer
Italy
lesse
yet
ouer
Greece
,
ouer
the
Gaules
,
ouer
Spaine
,
Africke
,
or
Asia
;
but
it
is
possible
enough
to
gouerne
that
with
order
and
equitie
,
which
was
first
laid
hold
on
by
iniustice
.
It
remains
that
we
see
what
these
names
of
blasphemy
are
,
which
this
citie
and
Empire
of
Rome
did
beare
.
S.
Hierome
in
the
11.
question
to
Algasia
,
expounds
this
place
thus
.
There
is
(
saith
S.
Iohn
in
the
Revelation
,
)
a
name
of
blasphemy
written
in
the
forehead
of
the
queane
clad
in
skarlet
,
&
this
name
is
,
Rome
The
Everlasting
.
The
same
citie
is
likewise
called
Dea
,
Goddess
,
And
so
doth
Iulius
Frontinus
cal
her
in
his
booke
of
water
workes
.
The
queene
and
Empresse
of
the
world
,
which
is
the
Goddesse
of
the
earth
,
and
all
the
nations
.
And
Martial
speaketh
after
the
same
manner
,
in
the
8.
Epigram
of
his
12
booke
.
Terrarum
Dea
gentiumque
Roma
Cui
par
est
nihil
&
nihil
secundum
.
Queene
of
the
earth
,
Goddesse
of
this
worlds
round
,
Whose
like
or
second
may
no
where
be
found
.
The
Emperours
also
were
not
without
[
*
](A20930-e18980-b)
*
Virg.
Ecl.
1.
O
Melibae●
Deus
.
&
paulò
pòst
,
Bissenos
cui
nostra
dies
altaria
fumant
.
Martial
.
Epig.
8.
l.
5
Edictum
domini
deique
nostri
.
Horat.
Epist.
1.
l.
2.
Praesenti
tibi
maturos
largimur
honores
,
Iurandasque
tuum
per
nomen
ponimus
aras
Codicis
lib.
1.
tit.
2.
de
sacrosanctia
Ecclesiis
,
Capitationis
modum
beneficio
nostri
nominis
sublevandum
.
blasphemous
titles
.
For
they
were
called
Gods
,
not
only
after
their
death
,
but
whilst
they
were
liuing
too
:
There
were
altars
built
in
honor
of
them
,
They
had
sacrifice
offered
vnto
them
;
The
common
fashion
of
swearing
was
to
sweare
by
the
Genius
of
the
Emperour
,
their
statues
were
places
of
refuge
for
offendours
,
as
for
example
,
to
the
servants
of
Iulius
Sabinus
,
of
whom
for
this
fact
there
is
mention
made
in
the
8.
chapt.
of
the
1.
booke
of
Iustinians
Institutioos
.
There
offendours
might
rest
more
secure
then
in
a
Temple
,
as
Philostratus
saith
in
the
life
of
Apollonius
;
and
Tertullian
in
his
Apologeticke
oration
against
the
heathen
affirmeth
that
it
was
lesse
danger
,
for
a
man
to
sweare
falsely
by
Iupiter
,
then
to
periute
himselfe
by
the
name
of
the
Prince
.
And
Plinie
the
younger
in
the
97.
Epistle
of
his
10.
booke
saith
,
that
he
made
al
such
,
as
renounced
christianity
,
to
kneele
downe
before
the
image
of
the
Empeorur
,
and
to
offer
incense
and
wine
vnto
him
for
sacrifice
.
Which
impietie
beeing
abolished
by
the
Christian
Emperours
,
yet
neuerthelesse
(
that
this
prophecie
might
be
fulfilled
,
there
were
still
some
names
of
blasphemie
abiding
,
for
retaining
of
which
they
cannot
be
excused
.
In
the
yeare
of
our
Lord
314.
Petronius
Arrianus
,
and
Iulian
being
commaunded
to
look
to
the
safety
of
many
bishops
that
were
returning
into
Affricke
,
&
to
defraie
the
charges
of
their
iourney
,
writ
thus
to
Domitius
Celsus
the
Emperours
Lieutenant
in
Affricke
,
Many
bishops
of
Affricke
are
come
to
the
country
of
the
Gauls
by
the
heavenly
commandement
of
our
Lord
Constantine
.
And
a
little
after
;
Following
the
commandement
of
the
Eternitie
of
that
thrice
gratious
Prince
,
as
Baronius
doth
relate
it
vpon
the
314.
yeare
of
our
Lord
.
The
selfe
same
title
is
giuen
by
Symmachus
to
Valentinian
,
Theodosius
,
&
Arcadius
in
the
54
Epistle
of
the
tenth
booke
.
Multa
victoriae
debet
Aeternitas
vestra
,
&
adhuc
plura
debebit
.
In
the
second
Apologie
of
Athanasius
,
there
is
an
Epistle
of
Colluthas
,
wherein
he
saith
,
that
the
Godhead
of
Augustus
had
taken
order
for
a
Church
to
bee
built
in
the
village
of
Secontaururus
with
all
speed
possible
,
and
commands
them
to
fall
about
it
as
soone
as
ever
they
should
receaue
the
Divine
letters
patent
.
Ausonius
speakes
thus
to
the
Emperour
Theodosius
in
the
beginning
of
his
Poems
.
Nil
dubites
authore
bono
,
mortalia
quaerunt
Consilium
,
certus
iussa
capesse
Dei
.
and
a
little
after
.
Non
tutum
renuisse
Deo
.
According
to
this
manner
of
speaking
did
the
Emperours
vse
to
call
their
Institutions
,
Divine
Institutions
,
and
their
Edicts
,
the
Edicts
of
God
.
In
the
1.
booke
of
Iustitinians
Code
,
and
2.
title
,
the
Constitutions
of
the
Emperours
are
called
heavenly
Oracles
,
and
divine
Sanctions
;
that
is
to
say
the
word
of
God
.
The
second
part
of
this
Prophecy
.
2
ANd
the
beast
which
I
saw
was
like
a
Leopard
,
and
his
feet
like
a
beares
;
&
his
mouth
as
the
mouth
of
a
Lyon
;
and
the
Dragon
gaue
him
his
power
,
and
his
throne
,
&
great
authoritie
.
The
Explication
.
2
AND
this
Empire
looked
like
a
Leopard
,
by
reason
of
the
speedy
atchieuements
of
its
Conquests
.
And
held
fast
the
substance
of
the
people
as
a
Bear
,
which
keeps
that
which
he
hath
gotten
vnder
his
pawes
,
and
devoured
the
nations
as
a
Lyon
devoureth
his
pray
.
And
the
divell
(
which
is
the
The
proofe
of
this
Exposition
.
THis
interpretation
needeth
not
much
proofe
;
euery
man
knowes
the
speedy
atchieuements
of
the
Romans
conquests
,
especially
after
the
2
Punick
war
.
Then
(
as
Florus
saith
)
the
conquest
of
Macedon
followed
that
of
Africke
,
then
,
that
of
Greece
,
&
of
Syria
,
&
of
all
the
rest
in
a
huddle
,
carried
away
by
the
vnresistable
tide
,
&
rushing
torrent
of
Fortune
.
It
is
said
of
Pompey
that
he
ouerran
the
world
by
his
conquests
in
lesse
time
,
then
one
could
haue
run
it
ouer
a
foot
.
And
Caesar
in
the
war
against
Pharnaces
doth
boast
,
that
hee
no
sooner
came
and
saw
him
,
but
he
ouer
came
him
.
Whosoeuer
shall
but
consider
the
exploits
of
this
Empire
,
will
thinke
that
more
then
twice
the
time
was
imployed
about
the
performance
of
them
.
As
for
the
shedding
of
bloud
,
Plutarch
in
the
life
of
Caesar
reporteth
,
●hat
in
the
conquest
but
of
the
Gauls
only
which
was
10
years
a
working
,
there
were
a
million
of
men
slaine
.
And
Iosephus
telleth
vs
that
in
the
siege
of
Ierusalem
vndertaken
by
Titus
and
Vespasian
there
died
11000000
men
:
and
yet
neuerthelesse
these
Princes
haue
beene
noted
for
examples
of
clemency
.
What
might
Marius
and
Sylla
those
bloudy
minded
men
doe
?
and
how
much
blood
may
we
thinke
,
was
shed
in
all
the
rest
of
Europe
,
Asia
,
and
Africa
?
The
Amphitheater
where
the
people
were
entertained
to
passe
away
the
time
,
where
murder
was
a
common
sport
,
where
men
went
to
see
Lions
and
Tigers
teare
men
asunder
,
so
to
solace
themselues
,
what
else
was
this
but
a
discipline
of
crueltie
,
and
a
means
to
accustome
the
people
to
murder
,
&
to
drink
in
bloud
at
their
eies
by
way
of
recreation
?
As
for
the
wealth
of
this
Empire
,
it
is
an
incredible
thing
:
the
riches
of
our
Kings
are
but
pouertie
being
compared
to
these
.
Some
of
the
citizens
that
were
enfranchised
by
the
Emperors
,
haue
not
yeelded
to
kings
in
this
respect
,
a
great
many
examples
whereof
are
found
noted
by
Lipsius
in
his
last
chap.
and
2.
booke
of
the
greatnesse
of
the
Roman
Empire
.
Lucullus
and
Apicius
did
spend
more
at
one
supper
,
then
a
Prince
does
in
a
month
.
Caligula
in
one
yeare
did
consume
all
that
which
the
couetousnesse
of
Tiberius
had
scraped
together
,
which
did
amount
to
six
hundreth
and
fiftie
millions
,
and
4
hundreth
fiftie
foure
thousand
crownes
,
as
it
is
summed
vp
by
Hadrianus
Iunius
.
These
great
riches
came
vpon
them
by
the
robbing
and
pilling
of
the
Provinces
of
the
Empire
,
whereby
they
did
sucke
away
all
their
substance
from
the
Provincials
,
and
spoiled
them
of
their
goods
as
much
in
time
of
peace
,
as
of
warre
.
—
Referebant
navibus
altis
Occulta
spolia
,
&
plures
ex
pace
triumphos
.
Read
,
to
be
informed
in
this
,
the
life
of
Antonie
in
Plutarch
.
He
levied
two
hundreth
thousand
talents
out
of
Asia
yearely
,
every
talent
being
worth
6
hundreth
crowns
.
But
this
being
not
enough
to
content
his
greedy
mind
,
he
doubled
the
sum
.
Wherevpon
the
people
seeing
themselues
not
able
to
hold
out
,
sent
Deputies
vnto
him
,
one
amongst
which
told
him
.
If
thou
wilt
raise
a
double
yearely
Tax
vpon
vs
,
giue
vs
also
double
harvests
,
two
summers
&
two
autumes
in
one
yeare
.
Hence
arose
the
great
hatred
against
Publicans
,
which
is
often
mentioned
in
the
scripture
,
and
witnessed
by
Cicero
in
the
first
Epistle
to
his
brother
Quintus
.
Now
albeit
some
of
the
Romans
did
excell
in
morall
vertues
,
and
that
we
take
many
examples
of
iustice
,
continency
,
clemency
,
and
sobrietie
from
them
,
especially
before
the
time
that
Attalus
bequeathed
his
mooueables
and
treasures
to
the
people
of
Rome
,
yet
so
it
is
that
all
these
did
nothing
but
assist
iniustice
,
and
their
vpright
dealing
was
like
that
of
theeues
,
which
when
they
haue
robbed
a
man
will
goe
aad
divide
the
pray
equally
.
For
what
were
the
Romans
,
but
common
robbers
,
and
forragers
of
all
habitable
countries
?
If
they
did
sometimes
mannage
that
with
order
,
or
were
liberall
of
that
which
they
did
take
from
others
wrongfully
,
or
if
out
of
a
theeuish
mercy
,
they
did
suffer
them
to
liue
whom
they
might
haue
killed
,
I
say
that
these
vertues
are
no
vertues
;
since
they
serue
to
vphold
vices
,
and
are
imploied
either
to
color
iniustice
,
or
to
establish
tyranny
.
Finally
,
no
man
may
thinke
it
strange
that
the
holy
Ghost
saith
,
that
the
Diuell
gaue
this
power
to
the
Roman
Empire
.
For
howsoeuer
Monarchies
be
of
God
,
&
the
Roman
Empire
was
established
by
his
providence
,
for
secret
reasons
reserued
to
himselfe
,
yet
it
was
not
he
that
did
vrge
on
the
Roman
to
invade
others
countries
,
but
Satan
,
to
whome
also
they
haue
attributed
all
the
glory
of
their
victories
,
as
Symmachus
saith
in
his
54.
Epist.
where
he
brings
in
the
citie
of
Rome
speaking
after
this
manner
in
favour
of
the
heathenish
superstition
.
This
religious
service
hath
brought
the
world
vnder
my
lawes
:
these
sacrifices
haue
driven
Hannibal
from
my
walles
,
and
forced
the
Gaules
to
remoue
their
siege
from
the
Capitoll
.
Whensoeuer
a
Captaine
had
slaine
another
Captaine
of
the
aduerse
armie
with
his
owne
hands
,
hee
hung
vp
his
armor
to
Iupiter
Feretius
.
Because
the
army
of
the
Romans
as
they
were
flying
away
did
take
courage
againe
&
turne
back
vpon
their
enimies
,
therefore
did
Romulus
erect
a
temple
to
Iupiter
Stator
.
In
orat
.
de
aruspice
resp
.
Cicero
reporteth
that
the
Captaines
of
an
hoast
after
a
conquest
obtained
did
vse
to
goe
to
Pessinunte
,
there
to
performe
their
vowes
to
the
mother
of
the
Gods
.
And
we
neuer
read
that
they
vndertooke
any
businesse
of
moment
without
consulting
their
Augurs
and
Soothsayers
,
and
without
obseruing
the
flying
,
the
eating
,
the
singing
,
the
going
of
birds
.
To
conclude
,
Plutarch
in
a
set
tract
of
his
brings
in
the
Fortune
of
the
Romans
contesting
with
their
vertue
,
wherein
they
dispute
whether
of
the
two
did
conferre
more
to
the
founding
of
this
Empire
,
so
that
on
whether
of
them
it
light
,
God
shall
bee
sure
to
goe
without
his
honour
.
The
third
part
of
this
prophecie
.
3
And
I
saw
one
of
his
heads
as
it
were
wounded
to
death
,
but
his
deadly
wound
was
healed
,
&
all
the
world
wondered
and
followed
the
beast
.
The
Explication
.
3
And
it
came
to
passe
that
one
of
these
governments
,
to
wit
,
the
sixth
,
which
is
that
of
the
Emperours
,
was
overthrowne
,
then
,
when
the
Lombards
having
chased
the
Lieuetenants
of
the
Empire
out
of
Italie
,
Rome
did
cease
to
be
vnder
subiection
to
the
Emperours
.
Wherefore
(
to
say
truth
)
the
Empire
did
even
at
that
time
leaue
to
be
the
Romane
Empire
:
But
not
long
after
that
mortal
blow
by
which
the
Empire
of
Rome
was
laid
on
the
grounde
,
this
Monarchie
began
to
grow
vp
a
fresh
,
&
to
reviue
againe
by
the
Romane
Hierarchie
,
which
did
reerect
a
new
monarchie
at
Rome
,
and
raise
vp
the
Empire
that
was
fallen
,
and
all
the
people
submitted
themselues
vnder
the
government
of
this
Romish
Church
.
The
Proofe
.
THere
is
nothing
more
agreeable
to
the
event
then
this
interpretation
.
In
the
year
752.
Aistulphus
king
of
the
Lombards
destroyed
the
Exarchat
of
Ravenna
,
and
put
downe
the
Exarchs
,
which
200.
whole
yeares
after
Narses
had
beene
the
Emperours
Lieutenants
in
Italie
.
This
is
the
deadly
wound
which
the
beasts
did
receaue
.
Now
because
Rome
was
a
part
of
the
Exarchat
,
Aistulphus
did
pretend
that
being
Lord
of
the
Exarchat
,
he
was
also
to
be
Lord
over
Rome
,
and
began
to
wast
the
territories
of
the
Duchy
of
Rome
.
Stephen
the
second
was
then
Pope
,
who
in
this
extremitie
sought
to
his
soveraigne
Lord
the
Emperour
for
succour
,
to
wit
,
to
the
Roman
Emperour
,
but
being
not
able
to
get
any
aide
from
him
,
because
he
was
weake
,
and
elsewhere
occupied
,
the
foresaide
Pope
had
recourse
to
Pepin
king
of
Fraunce
,
which
not
long
before
had
got
to
bee
king
by
deposing
Childericke
his
Master
and
lawfull
Soveraihne
.
At
his
request
Pepin
came
downe
into
Italie
in
the
yeare
of
our
Lord
.754
.
And
having
compelled
Aistulphus
to
receiue
conditions
of
peace
,
returned
into
Fraunce
.
But
in
the
yeare
following
Aistulphus
broke
the
agreement
,
&
did
forrage
the
Roman
territory
againe
:
This
drew
Pepin
the
second
time
into
Italie
,
where
having
overcome
Aistulphus
he
took
the
Exarchat
from
him
,
and
bestowed
it
on
the
bishop
of
Rome
,
&
made
him
Lord
over
Rome
,
and
a
great
part
of
Italie
,
666.
yeares
after
the
time
that
the
Apocalyps
was
revealed
to
Saint
Iohn
.
So
the
Popes
became
Princes
by
the
inconsiderat
liberality
of
our
kings
,
&
began
even
then
,
to
shew
their
good
wils
to
cut
of
Monarchs
,
to
imitate
their
actions
,
and
to
encroach
vpon
the
rightes
of
the
Roman
Empire
.
Hereby
the
Church
of
Rome
became
to
bee
Queene
over
other
Churches
,
and
in
her
Prelats
and
Hierarchicall
orders
did
reerect
the
Empire
that
was
fallen
:
tyrannising
over
the
goods
&
consciences
of
men
,
vsing
her
temporall
riches
as
a
meanes
to
augment
her
spirituall
power
,
and
to
establish
a
Monarchie
at
Rome
over
the
Church
,
bearing
rule
over
the
Temporaltie
,
and
Spiritualty
in
Christian
kingdomes
;
For
how
be
it
the
successours
of
Charlemaine
were
and
are
as
yet
stiled
the
kings
of
the
Romans
,
and
that
the
Othons
had
a
Regent
at
Rome
,
&
handled
the
Popes
as
their
subiectes
,
yet
this
did
not
last
long
:
and
the
Pope
found
a
meanes
so
to
free
himselfe
from
beeing
vnder
their
dominion
,
that
at
length
hee
made
them
to
be
his
vassals
&
bondmen
,
and
to
receiue
their
crown
by
his
benefit
,
&
vnder
his
permission
,
till
it
should
please
his
Holynesse
to
take
it
from
them
,
&
bestow
it
on
whom
hee
thought
good
:
to
to
kisse
his
feet
,
to
lay
downe
great
sums
of
gold
at
his
feete
for
tribute
;
and
even
then
when
the
German
Emperours
did
curbe
the
Popes
,
yet
they
did
stil
acknowledge
themselues
subiect
to
the
Church
of
Rome
.
This
once
obtained
it
is
no
marvell
if
hee
name
himselfe
a
King
and
Monarch
,
and
call
his
Bishoprick
an
Empire
,
and
so
haue
reestablished
the
Roman
Empire
in
its
former
seate
,
as
Austin
Steuchus
the
Popes
library
keeper
saith
,
After
the
destruction
of
the
Roman
Empire
(
saith
hee
)
caused
by
the
lewd
liues
of
the
Emperours
,
if
God
had
not
raised
vp
the
Papacy
,
in
which
the
Roman
maiestie
did
reviue
,
it
would
haue
hapned
,
that
Rome
being
succoured
by
no
man
,
had
beene
inhabitable
,
or
made
astinking
oxe-stall
or
pigstie
.
But
in
the
Pope
there
arose
,
if
not
the
greatnes
of
the
Ancient
Empire
,
at
least
a
forme
not
much
vnlike
vnto
that
,
whereby
all
nations
did
heretofore
obay
the
Emperours
.
And
this
is
that
which
S.
Iohn
addeth
,
that
all
the
earth
went
after
the
beast
wondring
.
A
little
after
the
same
Steuchus
calleth
the
Papacie
an
Empire
,
and
maiesticall
Royalty
:
And
so
doth
Lipsius
speake
of
it
,
and
others
formerly
cited
,
all
which
doe
acknowledge
,
that
the
Popes
are
the
true
possessours
of
the
Empire
,
and
doe
hold
the
place
of
the
ancient
Roman
Emperours
,
that
is
to
say
,
that
they
are
Caesars
successours
more
than
the
Apostles
.
Now
by
these
words
of
S.
Iohn
,
to
wit
,
that
all
the
earth
wondring
at
the
healing
of
this
wound
went
after
the
beast
,
it
appears
that
the
wound
which
the
Empire
did
receaue
by
the
Herules
,
Gothes
,
Vandals
,
was
not
the
wound
here
spoken
of
:
For
the
healing
of
this
wound
by
Belisarius
and
Marses
,
drewe
no
people
or
nations
to
the
obedience
of
the
Empire
,
no
countrie
moved
with
admiration
,
did
for
this
submit
it selfe
voluntarily
.
The
fruit
of
this
conquest
over
the
Gothes
was
the
establishment
only
of
the
Exarchat
in
a
part
of
Italie
.
But
the
restoring
of
the
Roman
Empire
by
the
Roman
Hierarchie
drew
infinit
sorts
of
people
to
the
obedience
of
this
Empire
;
And
wee
may
say
that
all
the
earth
moued
with
admiration
,
out
of
a
voluntarie
respect
ran
after
the
beast
,
which
shall
bee
proved
more
fully
yet
by
the
12.
and
14.
verse
.
The
4.
part
of
this
Prophecie
.
4
And
they
worshipped
the
dragon
which
gaue
power
vnto
the
beast
,
and
they
worshipped
the
beast
,
saying
,
who
is
like
vnto
the
beast
?
who
is
able
to
warre
with
him
?
The
Explication
.
4
And
did
serue
Idols
;
which
,
who
so
serue
,
doe
serue
the
divell
,
the
Author
and
advancer
of
this
Papall
Hierarchie
;
and
did
attribute
that
that
vnto
this
Hierarchie
which
did
appertaine
vnto
God
,
saying
who
is
there
that
is
like
vnto
this
Empire
,
and
who
is
able
to
resist
it
?
The
proofe
of
this
exposition
.
This
is
a
rare
prediction
,
and
such
as
giues
light
to
this
whole
prophecie
.
For
here
the
holy
Ghost
makes
idolatrie
to
bee
borne
iust
at
the
same
time
that
the
Roman
Hierarchie
did
begin
to
possesse
an
earthly
Empire
,
and
to
imitate
the
Roman
Empire
that
was
decayed
.
Which
was
manifestly
verified
in
this
,
that
when
the
Roman
Empire
went
to
ruine
in
Italie
then
was
the
question
about
the
worship
of
images
most
hot
.
To
which
worship
the
people
of
the
East
did
not
yeeld
then
,
when
the
Popes
first
of
all
became
Monarches
at
Rome
,
but
they
were
woon
vnto
it
by
little
and
little
,
after
the
imitation
,
and
by
the
authority
of
the
Church
of
Rome
.
The
other
kind
of
Idolatrie
,
to
wit
,
the
worshipping
the
bread
of
the
Eucharist
,
grounded
vpon
transubstantion
,
began
also
to
grow
vp
in
the
Church
iust
at
the
same
time
that
the
Pope
grew
to
be
a
Prince
and
earthly
Monarch
;
for
we
may
see
some
small
seeds
of
this
in
Damascene
which
liued
in
the
750
yeare
of
our
Lord
,
and
as
this
errour
did
increase
by
little
&
little
,
Bertram
a
Priest
that
liued
in
France
vnder
Charles
the
bald
in
the
yeare
870.
writ
an
excellent
booke
in
confutation
thereof
,
which
is
to
bee
seene
at
this
day
.
And
at
the
same
time
Iohn
Erigen
surnamed
the
Scot
a
Monke
of
S.
Benedicts
order
wrot
another
booke
against
the
selfe
same
errour
.
But
the
Bishops
of
Rome
which
had
erected
the
service
of
images
,
did
also
establish
the
worship
of
bread
:
&
condemned
the
writings
of
the
said
Scot
,
especially
Leo
the
9.
in
the
yeare
1055
having
assembled
a
Councell
at
Rome
,
and
another
at
Verseil
in
Piemont
for
the
confirmation
of
this
Idolatry
,
against
which
many
of
the
faithfull
did
oppose
themselues
,
and
amongst
others
Berenger
Archdeacon
of
Angers
,
a
man
of
great
knowledge
and
holy
conversation
.
At
last
truth
was
overborne
by
falsehoode
,
our
kings
lending
a
helping
hand
to
the
Pope
.
And
that
this
prophecy
might
be
fulfilled
in
all
points
,
looke
how
Idolatry
did
encrease
,
so
did
the
greatnes
of
the
Roman
Hierarchie
encrease
;
in
so
much
that
all
did
dread
the
power
therof
,
thinking
that
none
was
able
to
resist
it
.
As
for
the
peoples
worshipping
of
this
Hierarchie
,
&
giving
it
that
which
did
appertaine
vnto
God
,
we
will
speake
of
this
in
the
verse
following
.
The
fift
part
of
this
Prophecie
.
5
And
there
was
given
vnto
him
a
mouth
that
spake
great
things
,
and
blasphemies
;
and
power
was
given
vnto
him
to
doe
42
moneths
.
6
And
he
opened
his
mouth
vnto
blasphemie
against
God
to
blaspheme
his
name
,
and
his
tabernacle
,
and
them
that
dwell
in
heaven
,
And
it
was
given
vnto
him
to
make
war
with
the
Saints
,
&
to
overcome
them
,
and
power
was
given
him
over
every
kinred
,
&
tongue
,
and
nation
.
8
Therefore
all
that
dwell
vpon
the
earth
shall
worship
him
,
whose
names
are
not
written
in
the
booke
of
life
of
that
Lambe
which
was
slaine
from
the
beginning
of
the
9
If
any
man
haue
an
eare
let
him
heare
.
If
any
lead
into
captivitie
he
shall
goe
into
captivitie
,
if
any
man
kill
with
a
sword
he
must
be
killed
by
a
sword
:
here
is
the
patience
and
the
faith
of
the
Saints
.
The
Explication
.
5
And
God
hath
suffered
this
Hierarchie
,
and
Roman
Church
,
to
assume
prowde
,
and
blasphemous
titles
,
and
it
must
endure
1260
yeares
.
6
And
this
Papal
Hierarchy
doth
set
it selfe
to
belch
forth
horrible
blasphemies
against
God
,
and
to
wrong
his
name
,
and
his
Church
and
his
Saints
.
7
Yea
God
hath
suffered
it
to
persecute
the
faithfull
,
and
to
overcome
them
,
and
power
was
given
vnto
it
over
infinit
people
,
&
tongues
,
and
nations
.
8
In
so
much
that
all
men
shall
fall
down
to
worship
it
,
whose
names
are
not
found
in
the
booke
of
life
of
Iesus
Christ
that
dyed
for
vs
,
which
book
was
written
before
the
foundations
of
the
world
were
laid
.
9
If
any
man
haue
an
understanding
to
conceiue
this
let
him
conceiue
it
.
10
For
they
which
persecute
,
shall
bee
dealt
with
after
the
same
manner
;
whosoever
leadeth
the
faithfull
into
captivity
shall
him selfe
at
length
be
made
a
captiue
;
whosoever
slaieth
shall
be
slaine
:
herein
appeareth
the
faith
and
patience
of
the
Saints
.
The
proofe
.
The
proofe
of
this
exposition
doth
consist
in
5.
points
.
1
To
shew
what
blasphemous
titles
the
Roman
Hierarchie
doth
assume
,
and
how
she
doth
attribute
that
vnto
her selfe
which
doth
of
right
appertain
vnto
God
.
2
How
shee
doth
blaspheme
against
the
Saints
&
against
the
Church
of
God
.
3
To
shew
how
she
hath
persecuted
them
and
overcome
them
.
4
To
speak
of
the
time
that
she
must
last
.
5
And
of
the
obedience
that
the
people
yeeld
vnto
her
.
The
first
point
is
easie
to
prooue
,
whether
you
respect
the
heade
of
this
Hierarchie
,
or
else
consider
the
whole
body
.
The
head
is
called
God
,
the
Divine
Maiestie
,
the
vniversall
Bishop
,
the
head
&
Spowse
of
the
Church
,
the
corner
stone
,
the
Lion
of
Iuda
,
and
Saviour
of
Sion
,
the
most
holy
Father
,
and
his
Holynesse
,
and
doth
arrogate
many
more
such
like
prowd
titles
,
as
we
haue
formerly
shewed
by
a
great
number
of
examples
.
The
body
of
this
Hierarchie
vnder
the
name
of
the
Church
doeth
vsurp
that
which
appertaines
to
God
,
saying
that
the
Church
cannot
erre
,
and
that
it
is
the
supreame
iudge
in
matters
of
religion
:
And
that
it
is
this
church
which
giveth
authority
to
the
scripture
,
&
is
the
only
infallible
Iudge
of
the
interpretation
thereof
.
They
cal
this
Church
the
Romā-Catholick
church
,
not
in
that
sense
as
the
Ancient
did
take
Catholicke
for
Orthodox
,
but
by
Catholicke
they
vnderstande
vniuersall
,
exclusiuely
to
all
other
churches
,
as
if
there
were
no
other
church
but
the
Roman
.
[
*
](A20930-e21190-b)
*
Leo
x
in
the
Bull
exurge
,
which
is
at
the
end
of
the
last
Lateran
councell
,
doth
condemne
Luther
for
saying
that
the
Church
or
the
Pope
could
not
make
new
articles
of
faith
and
the
power
of
adding
to
the
Creed
is
given
to
the
Pope
in
the
last
session
of
the
Councell
of
Florence
.
They
say
that
this
Church
hath
authority
to
make
newe
articles
of
faith
,
and
to
adde
to
the
Creede
:
That
she
is
the
mother
and
mistresse
of
all
other
Christian
Churches
:
So
the
French
and
Spanish
Church
are
become
the
handemaides
of
the
Roman
,
and
if
any
one
beeing
asked
of
what
church
he
were
,
should
answere
,
I
am
of
the
French
church
,
hee
would
bee
thought
ridiculous
,
or
scarce
well
in
his
wits
,
because
the
French
church
is
now
reckoned
for
nothing
,
or
for
some
smal
dependance
of
the
Roman
.
Al
which
positions
,
are
as
so
many
blasphemies
.
1.
For
,
to
take
vpon
ones
selfe
not
to
be
able
to
erre
,
and
to
be
supreame
iudge
in
matters
of
religion
,
is
to
intrude
into
Gods
place
,
and
to
take
away
this
dignitie
of
being
highest
Iudge
from
Gods
word
.
2.
To
boast
that
they
giue
authority
to
the
holy
Scripture
which
is
the
word
of
God
,
this
is
to
exalt
themselus
aboue
the
word
of
God
:
For
hee
which
giueth
authoritie
is
more
great
then
he
which
receiveth
it
.
For
if
we
consider
well
of
the
matter
,
wee
shal
finde
that
it
is
not
the
characters
,
nor
the
booke
,
which
are
vnderstood
by
the
name
of
the
holy
Scripture
,
but
God
speaking
in
his
worde
:
the
church
of
Rome
therfore
in
this
doth
exalt
her selfe
aboue
God
.
3.
Likewise
the
Church
of
Rome
doth
make
her selfe
equall
with
God
,
when
shee
doeth
challenge
the
authority
of
giving
an
infallible
interpretation
of
the
scripture
,
and
which
shall
be
of
equall
authority
with
the
scripture
it selfe
,
for
none
can
giue
interpretation
of
a
law
,
which
shal
be
of
equal
authority
with
the
law
,
but
only
he
which
made
the
law
:
the
church
of
Rome
therefore
is
God
,
and
doth
vsurpe
Gods
seat
,
since
she
giveth
interpretations
to
Gods
law
,
which
are
of
equal
authority
with
the
law
.
Nay
,
which
is
more
,
I
say
that
to
interpret
the
law
after
this
manner
,
is
a
great
deale
more
them
to
make
it
,
since
that
the
people
are
not
bounde
to
followe
the
letter
of
the
law
and
of
Gods
word
,
but
the
interpretation
which
the
Church
of
Rome
shall
giue
of
it
.
4.
The
Church
of
Rome
also
doeth
make
her selfe
as
God
,
when
in
steed
of
instructing
the
people
to
beleeue
in
the
word
of
God
,
she
teacheth
them
to
beleeue
in
the
Church
.
For
if
you
aske
the
simple
people
why
they
beleeue
this
or
that
,
they
will
answer
you
because
the
church
beleeues
it
,
and
by
the
Church
they
vnderstand
the
Roman
Church
,
as
if
to
beleeue
in
the
Roman
Church
,
and
to
beleeue
in
God
were
all
one
.
Now
it
is
to
be
noted
,
that
in
all
these
errours
by
the
word
Church
,
the
people
art
not
meant
,
for
they
are
no
iudges
,
they
giue
no
authority
to
the
scripture
:
but
by
the
church
the
Hierarchie
is
vnderstood
,
and
the
body
of
Prelats
which
being
dispersed
thorough
diverse
nations
doth
depend
vpon
Rome
,
that
is
to
say
on
the
Romane
consistorie
,
and
the
Popes
chaire
.
It
was
neuer
heard
of
,
before
the
Pope
came
to
rule
,
that
for
to
be
saved
,
a
man
must
needes
be
a
Roman
,
and
that
the
words
,
Vniversall
and
Roman
were
coincident
;
whereas
the
Apostle
wrote
to
the
Church
of
the
Romanes
after
the
same
manner
as
he
did
to
the
Church
of
the
Corinthians
,
or
Ephesians
,
&
gaue
her
not
any
title
of
superiority
:
without
doubt
he
should
haue
spake
thus
vnto
them
.
Although
your
Church
be
the
Mistresse
of
all
other
Churches
,
and
my
admonitions
may
seeme
needlesse
for
you
,
because
ye
cannot
possibly
erre
in
the
faith
,
and
because
S.
Peter
your
bishop
is
the
head
of
the
Church
,
to
whom
I
my selfe
also
am
subiect
,
yet
notwithstanding
I
thought
good
to
write
vnto
you
for
these
and
these
reasons
.
Not
a
word
of
all
this
,
but
in
the
11.
chap.
he
threatens
them
with
being
cut
off
,
if
they
grow
to
be
high
minded
,
or
disesteeme
the
grace
of
God
.
The
holy
Ghost
addeth
that
this
Hierarchie
doeth
blaspheme
against
the
church
of
God
,
Point
how
the
Romish
Church
doth
revise
the
Saints
.
and
against
those
which
dwell
in
heaven
:
If
by
heaven
hee
vnderstand
the
Church
,
as
in
the
9.
chapt.
and
1.
verse
,
and
in
the
12.
chapt.
and
4.
verse
,
or
if
the
falling
away
of
those
which
went
out
of
the
visible
church
bee
represented
by
the
starres
which
fell
from
heaven
,
it
is
easie
to
prooue
how
the
Church
of
Rome
doth
diffame
those
which
did
,
and
stil
do
,
serue
God
in
puritie
,
fastning
odious
names
vpon
them
,
and
calling
them
Heretickes
,
Schismaticks
,
Infidels
,
Vaudians
,
Albigeans
,
Huguenots
,
Calvinists
:
perswading
the
simpler
sort
,
that
wee
hold
good
workes
to
bee
vnprofitable
:
that
wee
approue
all
kinde
of
dissolutenesse
,
that
wee
are
enimies
of
the
Virgin
Marie
and
the
Saints
;
that
we
make
God
the
author
of
sinne
:
and
such
like
things
as
we
detest
,
&
which
are
cleane
contrary
to
our
beliefe
.
But
if
by
those
which
are
in
heaven
the
Saints
in
Paradice
bee
vnderstoode
,
the
Church
of
Rome
doeth
wrong
these
no
lesse
;
For
is
it
not
an
iniurie
to
the
Saints
to
change
them
into
Idols
?
and
to
make
them
the
instruments
of
dishonouring
God
worshipping
and
adoring
them
with
a
religious
kinde
of
worship
that
is
due
onlie
to
God
?
who
can
doubt
but
that
the
Saints
do
hate
such
as
honor
them
thus
?
To
omit
how
the
Romish
church
doth
ty
the
Sts
to
a
block
,
imploying
them
about
base
offices
,
commending
the
keeping
of
their
hogs
to
one
,
of
their
horses
to
another
,
the
curing
of
the
scurfe
to
a
thirde
;
and
that
the
Legends
of
the
Saints
do
disgrace
them
,
in
so
much
that
they
make
the
Virgin
Mary
to
converse
with
Queanes
,
and
to
favour
them
in
their
vncleanenesse
as
wee
haue
shewed
aboue
.
point
.
that
the
Church
of
Rome
doth
persecute
the
faithfull
.
As
for
the
persecutions
which
this
Hirarchie
hath
raised
against
the
faithfull
,
&
the
victories
which
it
hath
had
over
the
Church
;
It
is
never
found
that
the
Orthodox
Church
did
make
any
massacres
of
the
ancient
hereticks
.
Crueltie
is
most
sutable
with
falshood
.
To
burne
a
Christian
because
he
would
not
obey
the
Pope
,
is
a
thing
which
had
never
beene
seene
:
but
began
after
the
Pope
grewe
to
bee
an
earthly
Monarch
.
It
is
well
neere
400.
yeares
since
Innocent
the
3.
within
the
space
of
a
few
monthes
,
made
more
then
200000
of
the
faithfull
to
bee
slaine
,
whom
they
called
Albigeans
,
after
the
same
maner
as
they
doe
vs
Hugenots
now
adaies
.
It
is
not
aboue
a
hundred
years
since
,
that
all
Europe
did
streame
with
blood
,
&
that
the
Pope
and
his
adherents
thought
by
slaughter
and
torments
to
haue
rooted
vs
out
vtterly
.
In
S.
Bartholomewes
massacre
,
in
the
yeare
1572
,
more
then
80000
men
were
slaine
in
cold
blood
.
At
Lyons
150.
persons
put
into
prison
were
drawne
out
all
one
after
another
,
and
stabbed
at
the
gate
of
the
prison
.
At
Orleans
400
persons
shut
vp
in
a
house
(
which
was
called
the
house
with
4
corners
)
were
burnt
al
together
.
The
Duke
of
Alua
plaied
the
butcher
at
Flaunders
,
and
vnder
the
shadow
of
a
Catholike
zeale
slew
millions
of
men
.
In
recompence
whereof
the
Pope
sent
him
an
holy
sword
,
&
consecrated
gloues
.
The
punishments
of
the
Inquisition
surpasse
all
crueltie
.
The
bull
of
Phalaris
is
nothing
in
respect
of
this
.
A
man
is
carried
to
prison
not
knowing
wherefore
:
after
he
hath
beene
cubd
vp
in
solitarinesse
,
and
never
seene
one
glympse
of
light
for
a
whole
yeare
together
,
at
last
there
coms
one
vnto
him
,
and
questions
with
him
about
certaine
interrogatories
;
if
hee
say
that
he
is
a
good
Catholike
,
and
doe
renounce
his
former
heresie
,
hee
shall
haue
this
favour
to
die
a
more
gentle
death
.
For
recant
never
so
much
,
the
very
once
being
accused
of
heresie
is
thought
enough
to
condemne
a
man
.
If
hee
persevere
in
defence
of
the
truth
,
and
triumph
in
martyrdome
,
after
a
thousond
torments
endured
in
private
,
he
is
brought
forth
in
publike
,
wrapt
about
the
head
with
an
ougly
coife
which
they
call
S.
Bennet
,
having
a
vizard
on
his
face
with
a
yawning
mouth
,
and
a
long
taile
made
fast
behind
at
his
backe
,
as
they
vse
to
paint
the
divel
;
and
so
burnt
by
little
and
little
,
being
put
in
and
taken
from
the
fire
I
know
not
how
often
,
to
the
end
he
might
not
die
as
some
doe
without
feeling
that
they
dy
.
Tyrannie
,
which
the
Turkes
and
Mahometans
(
though
the
sworne
enimies
of
Christs
name
)
doe
detest
:
for
they
never
practised
any
thing
vpon
Christians
,
that
came
neere
to
this
crueltie
.
We
are
also
to
speake
of
the
continuance
of
time
that
this
Hierarchicall
Empire
shall
endure
.
point
of
the
continuance
of
the
Empire
.
The
holy
Ghost
saith
that
it
shall
last
1260.
daies
,
where
wee
must
take
each
day
for
a
yeare
:
For
this
Prophecie
doth
every
where
almost
borrow
the
tearmes
of
Daniel
,
and
vse
his
fashion
of
speech
,
who
by
a
weeke
vnderstands
7.
yeares
,
and
who
foretelleth
that
from
the
permission
of
returning
,
&
building
vp
Hierusalem
againe
,
(
granted
by
Darius
,
Nothus
)
vntill
the
finall
destruction
thereof
,
there
should
be
70
weekes
,
that
is
to
say
70
times
7
yeares
,
to
take
a
day
for
a
yeare
,
which
make
490
yeares
which
afterward
came
to
passe
;
and
this
wonderfull
prophecie
was
fulfilled
at
the
time
appointed
.
So
likewise
in
Ezechiel
in
the
4.
chap.
and
6.
verse
.
Thou
shalt
beare
the
iniquitie
of
the
house
of
Iudah
40
daies
:
I
haue
appointed
thee
a
day
for
a
yeare
.
And
in
the
14
chap.
of
Numbers
.34
.
verse
.
After
the
number
of
the
daies
in
which
ye
searched
out
the
land
,
even
40.
daies
every
day
for
a
yeare
,
&c.
It
is
no
new
thing
therefore
in
Scripture
to
take
a
day
for
a
yeare
;
but
it
is
the
stile
of
the
prophecies
.
Now
here
is
a
mystery
,
and
an
admirable
correspondency
:
for
herein
the
Iewish-christian
Church
which
lay
hid
1260
daies
,
flying
the
persecution
of
the
heathenish
Roman
Empire
,
was
a
figure
of
the
flight
and
persecution
of
the
Christian
Church
vnder
the
Papall
Roman
Empire
,
which
persecution
must
last
1260
mistical
daies
,
which
amount
to
so
many
yeares
.
Since
it
is
so
that
the
holy
Ghost
throughout
this
whole
chap.
speakes
of
the
succession
and
establishment
of
this
Roman
Hierarchie
,
insteed
of
the
Roman
Empire
,
and
that
we
haue
shewed
that
the
Pope
began
to
lay
the
foundations
of
this
temporal
Empire
in
the
yeare
of
our
Lord
755.
if
therevnto
yee
ad
these
1260
yeares
of
the
continuance
of
this
Hierarchicall
Empire
,
it
must
needes
last
to
the
2015.
yeare
of
our
Lord
:
according
to
which
reckoning
it
hath
404.
yeares
yet
to
continue
.
Wherevnto
if
yee
ioine
the
prediction
of
the
Apostle
,
who
hath
told
vs
that
Christ
shall
abolish
this
sonne
of
perdition
by
the
brightnesse
of
his
comming
,
yee
may
well
neere
guesse
the
time
of
the
comming
of
the
Lord
.
Herevnto
adde
that
amongst
the
Iewes
this
was
an
vsuall
prophecie
,
that
as
the
world
was
made
in
6.
daies
,
and
after
came
the
day
of
rest
,
so
the
world
must
endure
sixe
thousand
yeares
,
&
afterwards
there
shall
be
an
everlasting
time
of
rest
:
That
is
to
say
,
that
there
must
be
so
many
thousande
yeares
in
the
worldes
duration
,
as
there
were
daies
in
the
creation
.
For
as
the
Apostle
S.
One
day
with
the
Lord
is
as
a
thousand
yeares
,
&
a
thousand
yeares
as
one
day
.
According
to
this
calculation
,
this
present
yeare
of
our
Lord
,
1611.
being
the
5560
year
of
the
world
.
If
the
papall
Empire
must
yet
continue
404
years
,
its
end
must
bee
in
the
5964.
yeare
of
the
world
,
which
is
nor
farre
of
from
6000
yeares
.
Astrologie
also
doth
lend
vs
some
light
in
this
matter
:
for
in
the
yeare
of
the
world
3665.
Ptolomie
Philadelph
raigneing
in
Egypt
,
some
469
yeares
after
the
building
of
Rome
,
there
lived
one
Hipparchus
a
famous
Astrologer
,
who
reports
that
in
his
time
the
star
commonly
called
,
stella
polaris
,
which
is
in
the
taile
of
the
lesser
beare
,
was
12
degrees
&
two
fifths
distant
from
the
poles
of
the
Equator
.
This
starre
from
age
to
age
hath
insensibly
still
crept
neerer
to
the
Pole
,
whence
it
appeareth
that
the
poles
of
the
Equator
are
moueable
;
it
is
not
now
past
3
degrees
distant
from
the
poles
of
the
Equator
:
when
this
starre
therefore
shall
come
to
touch
the
Pole
there
being
no
farther
space
left
for
it
to
go
forward
(
which
may
well
enough
come
to
passe
within
fiue
or
sixe
hundreth
yeares
)
it
seemes
that
then
there
shall
be
a
great
change
of
things
,
and
that
this
time
is
the
period
which
God
hath
prefixed
to
nature
.
All
these
observations
put
together
make
vs
presume
that
the
Roman
Hierarchicall
Empire
must
endure
till
the
2015
yeare
of
our
Lorde
.
And
that
this
Empire
being
abolisht
,
the
Pope
yet
shall
remaine
still
,
but
without
power
&
authoritie
,
til
that
Iesus
Christ
shal
destroy
him
by
his
last
comming
,
which
(
as
it
should
seeme
by
the
evidences
formerly
cited
)
shal
be
some
one
,
or
two
and
twentie
ages
,
after
our
Saviours
incarnation
,
who
is
God
over
all
,
blessed
for
ever
.
Yet
I
would
not
haue
any
think
that
I
speak
this
as
though
I
went
about
to
prie
into
such
secrets
as
God
himselfe
would
haue
to
be
hid
,
or
as
though
I
meant
to
define
any
thing
absolutely
concerning
the
last
day
,
but
onlie
that
I
might
not
seeme
to
neglect
the
Revelations
which
the
holy
Ghost
hath
laid
open
vnto
vs
in
this
prophecy
:
seeing
that
here
he
telleth
vs
how
long
the
Papal
Empire
shall
last
,
and
that
S.
Paule
and
Of
this
place
of
Daniel
see
th●
9.
Chapt.
Daniell
in
his
7.
chap.
doe
stretch
the
tearme
of
time
,
wherein
the
son
of
Perdition
shall
last
,
to
the
day
of
iudgement
.
Our
adversaries
goe
more
boldly
to
worke
.
For
taking
these
1260
daies
simply
for
3
yeares
and
a
halfe
,
they
say
that
Antichrist
must
not
raigne
aboue
3
years
and
a
halfe
,
and
that
45.
daies
after
the
last
Iudgement
shall
be
.
If
this
be
true
,
them
the
faithfull
that
shall
liue
vnder
the
dominion
of
Antichrist
,
shall
knowe
the
day
of
iudgement
exactly
,
and
Christs
speech
shall
not
be
verified
of
them
,
wherein
hee
saith
,
Of
that
day
and
howre
knoweth
no
man
no
not
the
Angels
in
heaven
,
as
the
king
of
great
Brittaine
hath
learnedly
obserued
:
who
notes
also
that
our
Lord
Iesus
hath
foretold
that
at
this
time
men
shall
bee
eating
and
drinking
,
&
making
merry
;
which
sheweth
evidently
that
this
shal
be
a
time
of
rest
,
and
not
of
troubles
and
persecutions
,
and
that
the
comming
of
Iesus
Christ
shall
not
be
lookt
for
.
Besides
,
that
such
an
Empire
,
which
(
as
they
say
)
shall
subdue
all
the
world
,
should
in
3.
yeares
&
a
halfe
rise
,
increase
,
and
fall
,
is
a
thing
altogether
impossible
:
a
man
cannot
in
that
time
ride
over
a
quarter
of
the
countries
in
post
,
how
much
more
time
had
he
need
aske
to
conquer
them
?
Or
who
can
imagin
that
the
mystery
of
iniquitie
should
in
Saint
Paules
time
begin
to
prepare
the
way
for
the
sonne
of
perdition
to
enter
,
and
that
now
,
that
is
to
say
,
some
1550.
yeares
after
,
there
should
bee
no
preparation
at
all
.
Point
of
the
religious
service
done
to
the
Popes
seat
.
It
remaines
that
we
speake
of
the
obedience
and
religious
service
which
the
people
shall
giue
to
this
Roman
Hierarchie
:
The
holy
Ghost
saith
that
all
men
that
inhabit
the
earth
shall
adore
it
:
Hee
saith
,
All
men
,
although
there
bee
many
countries
which
never
did
acknowledge
it
:
for
the
Scripture
lightly
speakes
after
this
manner
of
great
Empires
,
which
hold
a
great
number
of
people
and
many
realms
vnder
their
dominion
:
especially
the
Prophet
Daniel
(
to
whose
stile
the
holy
ghost
doth
conform
himselfe
in
the
Apocalyps
)
in
the
2.
chap.
37.
and
38
verses
,
speaking
to
Nabuchadnezar
.
O
King
thou
art
a
king
of
kings
,
and
in
all
places
where
the
children
of
men
dwell
hee
hath
given
them
into
thine
hand
,
and
hath
made
thee
ruler
over
them
all
;
although
hee
had
nothing
at
all
in
Europe
,
and
but
little
in
Affricke
.
There
is
the
like
forme
of
speech
in
the
7.
chapter
,
verse
23.
So
in
speaking
of
the
Pope
wee
vse
to
say
that
all
the
word
is
vnder
him
,
although
the
Turke
and
Mores
disclaime
him
:
but
by
so
saying
wee
meane
that
hee
hath
a
large
dominion
.
And
our
adversaries
themselues
doe
not
deny
this
,
since
they
are
of
opinion
that
the
heathenish
Roman
Empire
is
meant
in
this
prophecie
,
which
yet
notwithstanding
,
was
never
absolute
commander
over
one
fourth
part
of
the
world
:
And
I
cannot
imagin
that
there
shall
or
can
be
such
a
Monarchie
to
which
all
the
world
(
without
excepting
any
place
)
shall
be
subiect
.
It
is
not
three
yeares
and
an
halfe
,
no
nor
3
ages
that
wil
be
sufficient
for
the
obtaining
of
such
a
conquest
.
And
there
is
not
the
man
to
bee
found
with
a
braine
strong
enough
,
to
governe
an
Empire
of
this
nature
.
The
most
politicke
head
in
the
world
would
in
the
governement
of
such
a
state
be
distracted
with
the
multiplicitie
of
businesse
and
fall
into
shivers
.
The
dutiful
respect
therefore
and
obedience
,
which
the
people
must
yeeld
to
this
Roman
Hierarchie
,
is
called
Adoration
:
Not
only
because
the
head
of
this
Empire
shall
cause
himselfe
to
be
adored
,
and
make
men
kisse
his
feet
,
but
also
because
of
the
strange
kinde
of
soveraigntie
that
the
body
of
this
Hierarchie
hath
attained
vnto
.
The
Cardinals
in
all
their
meetings
,
and
solemne
feastes
,
goe
,
and
fit
before
kings
,
as
we
haue
already
The
6.
part
of
this
prophecie
.
11
And
I
beheld
an
other
beast
comming
vp
out
of
the
earth
,
which
had
two
hornes
like
the
lambe
,
but
hee
spake
like
the
Dragon
.
12
And
hee
did
all
that
the
first
beast
could
do
before
him
,
&
he
caused
the
earth
,
and
then
that
dwell
therin
to
worship
the
first
beast
,
whose
deadly
wound
was
healed
.
The
Explication
.
11
I
saw
also
a
Monarch
to
rise
vp
from
a
low
estate
,
being
of
another
name
and
nature
then
the
former
Roman
Emperours
,
to
wit
,
the
Pope
,
which
wore
a
miter
with
two
hornes
vpon
his
head
,
and
which
seemed
in
outwarde
shew
to
professe
Christ
,
but
whose
doctrine
was
diabolicall
.
12
And
he
tooke
all
the
power
of
the
Roman
Empire
vpon
him
,
at
Rome
,
being
the
seate
of
the
Empire
,
and
exhorted
al
the
people
to
submit
themselues
to
this
Roman
Empire
,
which
being
destroyed
by
the
Lombards
in
Italie
,
was
brought
to
life
againe
,
and
re-established
by
the
Papacie
.
The
proofe
.
S.
Iohn
doth
here
speake
of
two
beasts
,
the
former
of
which
is
the
Roman
Empire
as
all
confesse
,
and
the
prophecy
is
cleere
.
This
Empire
being
excluded
out
of
Rome
&
Italie
by
the
Lombards
,
was
recovered
by
little
and
little
,
and
restored
againe
by
the
Roman
Hierarchie
,
which
is
helde
by
S.
Iohn
for
the
same
beast
with
the
Roman
Empire
,
because
it
is
stil
one
Empire
raigning
at
Rome
,
though
vnder
an
other
title
.
The
second
beast
is
a
liuely
representation
of
the
bishop
of
Rome
.
1
For
Saint
Iohn
saith
that
this
beast
came
vp
out
of
the
earth
,
that
is
to
say
,
rose
from
a
small
beginning
,
and
meane
estate
,
according
as
the
Latins
cal
such
as
get
vp
from
a
little
,
Terrae
filios
,
as
mushromes
,
or
toadstooles
that
growe
vp
out
of
the
earth
in
a
night
:
a
fashion
of
speech
vsual
in
Scripture
,
as
in
the
2.
chapt.
of
the
1.
of
Samuell
.
He
raiseth
vp
the
poore
out
of
the
dust
,
that
is
to
say
,
out
of
a
base
condition
of
life
.
Now
who
is
there
but
knows
how
meane
and
poore
the
state
of
the
bishops
of
Rome
was
before
they
came
to
be
earthly
Monarchs
?
Then
when
they
had
not
one
foot
of
ground
,
and
that
the
Emperours
made
them
be
whipt
,
emprisoned
,
&
banished
them
?
Then
when
the
Theod.
hist.
Eccl.
l.
2.
c.
16
Imperator
imperavit
Liberium
relegari
Beroeam
quae
est
in
Thracia
:
Liberi●
abeunti
misit
imperator
s●lid●s
500.
in
s●mptus
.
Emperour
Constantius
having
exiled
Liberius
bishop
of
Rome
,
gaue
him
500
crownes
for
pitty
sake
ro
relieue
him
.
As
the
grain
of
mustard
seed
,
which
our
Savior
speaks
of
Luke
the
13.
ve.
19.
which
is
but
little
,
brought
forth
a
tree
,
within
which
the
birds
of
the
aire
built
their
nests
,
so
out
of
this
smalnesse
of
bishops
,
did
the
greatnesse
of
the
Pope
arise
,
within
the
which
infinite
companies
of
beneficed
men
doe
nestle
themselues
,
which
liue
vnder
his
shaddow
.
2
S.
Iohn
also
saith
that
he
shall
haue
hornes
like
the
Lambe
,
but
shall
speake
like
the
dragon
,
as
if
he
should
haue
said
,
ye
wil
say
when
yee
see
him
that
hee
resembleth
Christ
Iesus
,
which
is
the
Lambe
of
God
;
and
looks
like
a
Christian
,
but
his
doctrin
is
Diabolicall
.
This
also
agreeth
to
the
Pope
which
cals
himselfe
the
Vicar
of
Iesus
Christ
,
but
whose
doctrine
is
contrary
to
Iesus
Christ
;
for
proofe
whereof
reade
my
second
booke
,
in
that
place
,
where
I
defend
his
Maiesties
of
Englands
confession
of
the
faith
,
It
may
bee
that
the
two
hornes
of
his
ordinary
miter
,
do
serue
also
for
the
accomplishment
of
this
prophecy
.
3
In
the
third
place
S.
Iohn
saith
that
hee
shall
exercise
the
authority
of
the
first
beast
,
which
is
the
Roman
Empire
,
for
as
much
as
he
shal
counterfait
the
actions
,
&
vsurp
the
rights
of
the
Roman
Empire
:
That
this
also
agreeth
to
the
Pope
wee
may
proue
by
infinite
examples
.
1.
Hee
hath
taken
a
crowne
hauing
cast
away
his
Bishops
crosier
staffe
.
2.
He
hath
taken
the
Emperours
[
*
](A20930-e22350-b)
*
Eutrop.
l.
9
Carausius
purpuram
sumpsit
&
paulo
post
Galerius
pur
puratus
traditur
ad
vehiculum
decurrisse
.
S.
Ambrosius
Theodosio
dixit
purpura
imperatorem
non
sacerdotem
facit
.
habit
which
was
of
skarlet
,
together
with
shooes
of
skarlet
,
which
were
proper
to
the
Emperours
.
3.
The
Emperours
had
a
Senat
clad
in
skarlet
,
&
hee
hath
a
Senate
of
Cardinals
clad
in
cloath
of
the
same
colour
.
4.
In
the
Senate
there
were
Apotheoses
,
or
Canonizations
of
Gods
practised
,
as
there
are
Canonizations
of
Saints
in
the
Popes
consistorie
.
5.
The
Emperours
caused
themselues
to
be
adored
,
and
were
[
*
](A20930-e22410-b)
*
Aurel.
vict
in
Diocletiano
▪
Passus
adorari
se
appellarique
deum
Lamprid
.
idem
ait
de
Heliogabalo
in
vita
Alexandri
Severi
.
called
Gods
.
So
the
Popes
call
themselues
God
,
and
take
vpon
them
to
be
adored
.
6.
The
Emperours
brought
vp
the
right
of
fiefs
and
other
duties
to
be
paid
to
the
Lord
Paramont
in
case
that
the
tenants
were
changed
.
In
imitation
whereof
the
Pope
hath
established
his
Annates
,
by
which
all
Church
livings
are
made
fiefs
to
the
Papall
See
,
and
pay
the
first
yeares
revenewes
in
case
of
a
new
election
.
7.
The
Emperours
did
receaue
the
submissions
and
acknowledgements
of
subiection
,
from
forraine
Princes
by
their
Embassadours
:
so
the
Pope
doth
receaue
the
submissions
of
kings
,
and
their
oathes
of
fealtie
,
which
are
all
bound
as
soone
as
ever
there
is
a
new
Pope
chosen
to
send
their
Embassadours
to
kisse
his
feet
,
and
to
tender
him
an
oath
of
allegeance
.
8.
The
Emperours
had
their
Imposts
,
and
Tributes
;
&
the
Pope
hath
his
S.
Peter
pence
,
levied
in
many
Countries
vpon
the
head
of
every
particular
man
:
as
also
petty
contributions
,
and
a
thousand
diverse
commodities
that
arise
out
of
dispensations
,
absolutions
,
provisions
,
advouzons
,
indulgences
,
erections
,
derogations
,
exchange
of
vowes
,
matrimoniall
causes
,
&c.
which
are
the
tributs
,
and
imposts
of
this
Roman
Empire
.
9.
The
Emperours
had
their
civill
law
,
and
he
hath
his
Canon
law
.
10.
The
Emperours
had
their
Indictions
of
15.
yeares
,
and
hee
hath
his
Roman
Indictions
of
the
like
time
.
11.
The
Emperours
had
their
Publicans
,
&
tole-gatherers
,
which
did
farme
the
revenewes
of
the
Empire
.
So
the
Pope
hath
his
Dataries
and
Bullists
which
rent
the
commodities
of
this
spirituall
merchandise
.
12.
The
Emperours
had
their
Trapezites
,
or
exchangers
at
Rome
:
&
the
Pope
hath
his
Banckers
in
Lions
,
and
diverse
other
places
of
Europe
,
which
will
procure
dispensations
and
absolutions
from
Rome
at
a
certaine
price
,
and
help
you
to
obtain
the
remission
of
your
sinnes
by
letters
of
exchange
.
13.
The
Roman
Emperours
having
conquered
a
countrie
,
laboured
to
plant
the
Latin
tongue
in
it
:
in
imitation
of
which
policie
,
the
Pope
hath
so
prevailed
,
that
he
hath
brought
all
the
countries
which
are
vnder
him
to
pray
to
God
,
4
For
to
make
the
matter
more
cleer
,
S.
Iohn
hauing
said
that
this
second
beast
doth
resemble
the
first
beast
,
and
exercise
his
power
,
addes
that
it
is
in
the
presence
of
the
first
beast
,
&
in
the
very
place
where
the
seat
of
the
Roman
Empire
is
,
that
is
to
say
,
at
Rome
it selfe
:
or
at
leastwise
in
the
presence
of
this
Hierarchicall
Roman
Empire
.
Let
the
reader
therfore
put
al
this
together
,
to
wit
,
that
we
are
foretold
of
a
man
1.
which
shall
rise
vp
from
a
meane
estate
.
2.
Which
shall
be
a
Christian
by
profession
,
but
yet
shall
teach
wicked
doctrine
.
3.
Which
shall
vsurpe
the
rights
,
and
imitate
the
actions
of
the
Roman
Empire
.
4.
which
shall
haue
his
seate
in
the
same
place
,
where
the
seate
of
the
Empire
was
.
And
after
that
hee
hath
runne
overall
histories
,
and
drawed
his
braines
drie
with
long
seeking
after
another
besides
the
Pope
,
to
whome
all
these
things
may
agree
:
yet
shall
he
never
be
able
to
shew
vs
such
another
:
The
verses
following
will
tell
vs
of
other
markes
no
lesse
cleere
,
and
evident
.
Neverthelesse
(
since
it
appeareth
by
the
12.
verse
,
that
the
second
beast
which
wee
proue
to
be
the
Pope
,
shall
make
vse
of
this
healing
and
reestablishment
of
the
Roman
Empire
,
for
the
authorising
of
this
Empire
reestablished
by
the
Papacie
)
it
is
manifest
that
this
wound
here
spoken
of
cannot
be
the
death
of
Iulius
Caesar
,
nor
of
Domitius
Nero
,
nor
yet
the
stroake
receaued
by
the
Herules
,
and
Gothes
,
because
the
healing
of
these
wounds
did
no
way
encrease
the
dignity
of
the
Pope
,
nor
did
he
gaine
any
thing
by
them
.
Who
can
imagine
that
the
people
were
moued
to
yeeld
themselues
subiect
to
the
Papacie
,
by
wondring
at
the
Empire
which
being
fallen
was
set
vp
againe
by
Augustus
Caesar
,
or
by
Vespasian
,
or
by
Narses
?
But
wel
may
it
be
that
the
wound
receaved
by
the
Lumbards
being
healed
by
the
advancement
of
the
Roman
Hierarchie
,
the
Pope
did
hereby
come
to
bee
an
earthly
Monarch
,
and
by
this
meanes
advance
his
spirituall
power
.
So
did
hee
make
the
people
to
submit
themselues
to
the
Roman
Empire
that
was
healed
of
the
deadly
wound
in
as
much
as
the
state
of
the
Roman
Monarch
,
which
he
tooke
vpon
him
after
the
destruction
of
the
Roman
Empire
by
the
Lombards
,
made
him
to
be
highly
respected
of
the
people
,
and
did
infinitely
exalt
his
authoritie
.
The
6.
part
of
this
prophecie
.
13
And
he
did
great
wonders
,
so
that
he
made
fire
to
come
downe
from
heaven
on
the
earth
in
the
sight
of
men
.
14
And
deceived
them
that
dwell
on
the
earth
by
the
signes
which
were
permitted
him
to
do
in
the
sight
of
the
beast
,
saying
to
them
that
dwell
on
the
earth
,
that
they
shoulde
make
the
image
of
the
beast
which
had
the
wound
of
a
sword
,
and
did
liue
.
15
And
it
was
permitted
to
him
to
giue
a
spirit
vnto
the
image
of
the
beast
;
so
that
the
image
of
the
beast
shoulde
speake
,
and
should
cause
that
as
many
as
would
not
worship
the
image
of
the
beast
should
be
killed
.
The
Explication
.
13
And
this
Pope
wrought
miracles
,
in
so
much
that
he
sent
forth
the
lightnings
,
and
thunderbolts
of
his
excommunications
against
Kings
,
and
their
people
:
and
caused
S.
Anthonies
fire
to
come
downe
from
heaven
and
made
it
thunder
and
lighten
by
a
miracle
.
14
And
the
people
were
seduced
because
of
the
miracles
which
God
did
suffer
him
to
doe
,
for
the
authorizing
of
this
Romane
Papal
Empire
,
commanding
the
people
to
make
vp
the
image
of
the
ancient
Roman
Empire
again
,
that
is
to
say
,
to
serue
the
Roman
Papall
Empire
with
the
same
manner
of
obedience
as
they
did
the
ancient
Romane
Empire
,
which
being
demolished
was
built
vp
againe
by
the
Roman
Hierarchie
.
15
And
God
did
suffer
him
to
giue
force
and
strength
to
this
Papall
Empire
,
or
Hierarchie
,
made
after
the
image
of
the
ancient
Empire
,
for
the
spirituall
power
that
it
did
vsurpe
gaue
soule
and
life
to
its
temporall
power
.
Which
Papall
Empire
being
nothing
else
but
an
imaginarie
Empire
,
and
which
consisteth
only
in
the
opinion
of
such
as
yeelde
obedience
vnto
it
,
neverthelesse
speakes
prowde
things
,
and
makes
all
such
to
be
massacred
and
burnt
,
that
shall
refuse
to
subiect
themselues
to
this
imaginarie
Empire
,
made
according
to
the
image
of
the
ancient
Roman
Empire
.
The
Proofe
of
the
exposition
.
The
Holy
Ghost
giu●●
one
more
marke
yet
to
know
the
〈◊〉
by
,
to
wit
,
that
he
shall
worke
great
sig●●s
,
and
miracles
.
As
for
the
miracles
of
paperie
wee
haue
spoken
sufficiently
of
them
alreadie
.
Amongst
other
signes
,
S.
Iohn
saith
that
he
shall
make
fire
fall
downe
from
heaven
.
Whether
it
be
that
we
are
to
vnderstande
this
of
S.
[
*
](A20930-e22990-b)
*
You
haue
an
example
of
this
engraued
over
the
Portall
of
S.
Anthonies
Abby
were
Paris
.
read
also
the
Legend
of
S.
Anthonie
.
Anthonies
fire
which
the
begging
friars
in
times
past
made
to
fall
vpon
such
as
offended
them
;
or
whether
it
be
to
vnderstood
of
the
divers
shrines
,
and
popish
reliques
,
which
when
a
man
pul●
down
,
the
heaven
straight
waies
is
on
fire
,
and
there
is
nothing
but
raine
,
and
lightning
;
or
whether
it
be
that
S.
Iohn
speakes
this
of
spirituall
thunderbolts
such
as
are
the
Popes
excommunications
,
vnder
which
Christian
realmes
some
600
or
700.
years
since
did
tremble
.
These
things
are
done
(
saith
S.
Iohn
)
by
the
seconde
beast
in
the
presence
of
the
first
,
that
is
to
say
by
the
Pope
in
the
presence
of
the
Roman
Hierarchical
Empire
,
in
the
same
place
where
the
seate
of
the
Empire
is
,
&
for
the
authorising
therof
.
Which
Hierarchical
Empire
▪
the
holy
Ghost
by
an
admirable
kinde
of
speech
,
and
full
of
waight
,
cals
the
image
of
the
first
beast
:
because
that
although
the
Roman
Hierarchie
,
be
a
continuation
,
and
succession
of
the
ancient
Roman
Monarchie
,
and
is
〈◊〉
in
this
book
by
the
same
beast
.
Neverthelesse
,
if
we
consider
the
point
somewhat
better
,
and
looke
a
little
neerer
into
the
matter
,
wee
shall
finde
that
it
is
rather
an
image
and
imitation
of
the
ancient
Roman
Empire
,
and
a
kinde
of
part
that
is
acted
vpon
the
seat
of
the
ancient
Empire
.
So
the
Roman
Hierarchie
is
called
the
image
of
the
beast
,
both
because
it
is
built
in
imitation
of
the
Roman
Empire
,
as
wee
haue
shewed
aboue
by
14
examples
,
as
also
because
it
is
an
imaginarie
Empire
,
which
doth
consist
only
in
the
opinion
of
the
subiects
.
Since
the
power
therof
hurts
none
but
such
as
feare
it
.
Its
dispensations
are
worth
as
much
,
as
we
esteeme
them
to
be
worth
;
set
light
by
the
Popes
thunderbolts
,
and
you
shall
sleepe
the
better
.
The
price
of
his
holy
Graines
,
Agnus
Dei
,
Beads
,
holy
roses
,
and
consecrated
mantles
,
consists
only
in
the
opinion
of
the
buyers
.
And
his
trading
of
late
begins
not
to
be
so
good
as
it
was
.
Should
a
Prince
or
.
common
wealth
but
a
hundreth
years
since
haue
done
but
a
quarter
of
that
which
the
Venetians
haue
within
these
few
years
,
he
(
being
bound
hand
and
foot
)
had
beene
cast
downe
into
hell
and
given
to
the
Divell
without
all
remission
.
The
Croysade
had
beene
preached
against
him
in
al
places
,
by
vertue
of
which
millions
of
men
would
haue
assembled
themselues
together
from
all
parts
of
Europe
.
to
fall
vpon
the
heretickes
,
that
so
they
might
gaine
Paradice
.
But
the
King
of
great
Brittaine
,
which
hath
stript
the
whore
,
and
laid
open
her
mysteries
,
doth
even
to
this
day
stand
still
vnexcommunicated
.
The
gunpowder
threatnings
,
are
more
dangerous
then
the
Popes
excommunications
.
Now
albeit
this
Hierarchie
be
an
image
of
the
ancient
Empire
,
yet
Saint
Iohn
saith
that
this
image
doth
liue
and
speake
,
and
that
this
second
beast
which
is
the
Pope
,
giues
life
vnto
it
,
&
makes
it
speak
;
words
wonderfully
expresse
,
and
significant
.
For
the
temporall
power
of
the
Popes
Hierarchicall
Empire
would
be
nothing
else
but
a
dead
image
of
the
ancient
Roman
Empire
,
were
it
not
that
the
spirituall
power
,
did
quicken
the
temporall
,
and
giue
strength
vnto
it
.
For
it
is
his
spirituall
power
,
that
accumulates
such
great
store
of
goods
,
and
riches
vpon
the
temporall
;
which
opens
the
peoples
purses
vnto
him
which
forceth
kings
necks
to
bow
,
which
makes
his
thunderbolts
so
dreadfull
,
which
compels
men
to
repaire
from
all
quarters
to
Rome
,
for
to
share
of
the
spirituall
liberalities
of
his
Holinesse
.
Yet
he
is
ever
a
gainer
hereby
,
and
his
spirituall
power
,
serues
for
nothing
but
to
vphold
his
temporal
,
as
Guicciardine
formerly
alleaged
,
affirmeth
.
It
is
the
same
spirituall
power
,
that
makes
this
image
of
the
beast
to
speake
,
that
is
to
say
,
which
causeth
that
this
Papall
Empire
(
formed
according
to
the
pourtraiture
of
the
Roman
Empire
)
should
speake
so
big
,
giue
lawes
,
pronounce
decrees
,
decide
questions
of
faith
with
a
finall
resolution
,
&
command
all
such
to
bee
put
to
death
as
shall
refuse
to
obey
him
:
sounding
the
trumpet
from
an
high
place
,
thereby
to
incourage
kings
and
people
to
exercise
crueltie
.
This
notwithstanding
wee
are
to
note
one
generall
doctrine
,
that
as
they
are
not
the
carvers
,
nor
founders
,
that
make
Idols
but
they
which
serue
them
,
so
also
in
this
place
,
that
the
Pope
which
is
the
founder
of
this
image
,
and
principall
promoter
of
this
Hierarchie
resembling
the
Roman
Empire
,
is
not
he
for
all
that
which
hath
made
it
to
be
an
image
,
but
the
opinion
of
the
people
.
Wherefore
S.
Iohn
saith
that
this
second
beast
,
which
is
the
Pope
caused
the
inhabitants
of
the
earth
to
make
an
image
of
the
first
beast
,
and
to
erect
an
Empire
like
to
the
Roman
Empire
that
was
decayed
▪
For
it
is
not
the
subtiltie
of
the
Popes
that
hath
made
this
Papall
Empire
,
but
the
stupiditie
of
the
people
.
The
7.
part
of
this
Prophecie
.
16
And
hee
made
all
,
both
small
and
great
rich
and
poore●
,
free
and
bond
,
to
receaue
a
marke
in
their
right
hand
or
in
their
foreheads
.
17
And
that
no
man
might
buy
or
sel
saue
he
that
had
the
marke
,
or
the
name
of
the
beast
,
or
the
number
of
his
name
.
The
Explication
.
16
And
hee
made
all
both
small
and
great
,
rich
and
poore
,
bond
and
free
,
to
giue
him
their
hands
,
&
to
take
an
oath
to
be
faithfull
vnto
him
,
and
to
be
markt
by
their
actions
.
And
their
foreheads
were
markt
with
the
marke
of
confirmation
;
&
they
made
profession
of
his
religion
,
which
profession
of
religion
is
often
in
holy
Scripture
,
called
by
the
name
of
a
marke
in
the
forehead
.
17
And
hee
tooke
order
that
no
man
might
trafficke
,
nor
sell
,
nor
buy
,
nor
exchange
benefices
,
nor
be
suffered
to
purchase
an
Archbishops
pall
,
nor
haue
a
license
,
nor
any
part
in
the
Church
goods
,
no
nor
yet
buy
an
estate
,
if
he
had
not
the
name
and
profession
of
a
Romanist
.
The
Proofe
.
By
the
right
hande
is
meant
the
outward
actions
.
This
is
a
fashion
of
speech
vsuall
with
the
holy
Ghost
.
As
in
the
144.
Psalme
,
ver
.
8.
Whose
right
hand
is
a
right
hand
of
falshood
,
that
is
to
say
,
that
they
are
disloyall
in
their
actions
.
And
there
is
nothing
more
common
in
scripture
,
then
by
the
cleanenesse
,
or
vncleannesse
of
the
hands
,
to
vnderstand
the
iustice
or
iniustice
of
the
actions
,
as
Psal.
18.
ver.
25.
&
Psal.
24.
ver.
4.
By
the
right
hand
wee
may
likewise
vnderstand
the
promise
of
fidelitie
,
as
S.
Paul
in
the
second
to
the
Galath
.
v.
9.
saith
that
Iames
,
Peter
,
and
Iohn
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
gaue
him
and
Barnabas
their
right
hands
.
So
in
the
last
chap.
of
the
1.
book
of
Chronicles
,
all
the
sonnes
of
king
David
,
gaue
their
hands
to
bee
vnder
king
Salomon
.
That
is
to
say
,
tooke
an
oath
of
alleagiance
to
be
true
subiects
vnto
him
.
As
for
the
marke
in
the
forehead
,
the
Apocalyps
it selfe
shews
vs
,
what
the
meaning
of
this
is
.
For
in
the
9.
chap.
&
4.
ver.
the
Locusts
are
commanded
,
not
to
hurt
the
grasse
of
the
earth
,
neither
any
greene
thing
,
neither
any
tree
,
but
only
those
men
which
haue
not
the
seale
of
God
in
their
foreheads
.
And
in
the
7.
cha.
God
doth
marke
his
faithful
servants
in
their
foreheads
.
As
therefore
the
truely
faithfull
are
not
marked
in
the
forehead
with
any
visible
mark
but
this
marke
in
the
foreheade
is
the
vnfeigned
profession
of
a
true
Christian
,
so
likewise
the
marke
of
a
beast
in
the
forehead
of
a
man
,
is
the
profession
of
beeing
faithfull
vnto
the
beast
,
as
Thomas
also
doth
expound
it
in
the
3.
P.
of
his
summes
63.
quest.
and
3.
Art
.
[
*
](A20930-e23610-b)
*
Character
bestiae
intelligi
potest
vel
●bstinata
malicia
quâ
aliqui
deputantur
ad
poenam
aeternam
vel
professio
illiciti
cult●●
.
By
the
Character
of
the
beast
we
may
vnderstand
either
an
obstinate
malice
,
by
reason
of
which
some
are
adiudged
to
everlasting
punishment
,
or
the
profession
of
an
vnlawfull
religion
.
This
marke
therefore
is
the
profession
of
Popery
.
But
if
any
one
be
desirous
rather
to
know
of
a
marke
really
imprinted
in
the
forehead
,
there
is
the
marke
of
confirmation
may
satisfie
him
,
with
which
the
Bishop
doeth
marke
children
in
the
forehead
,
without
which
marke
the
[
*
](A20930-e23640-b)
*
Can.
vt
.
Ieiune
Dist.
5.
de
consecrat
.
decrees
of
the
Church
of
Rome
pronounce
that
a
man
is
but
halfe
a
Christian.
Without
this
marke
,
and
profession
of
Poperie
S.
Iohn
saith
that
no
man
is
admitted
to
sell
or
buy
,
for
all
the
goods
of
this
Papall
Empire
are
bought
and
sold.
It
is
nothing
else
but
a
bare
traffique
.
Benefices
are
exchanged
vpon
certaine
considerations
;
He
that
hath
but
a
leane
bishopricke
layes
about
him
howe
hee
might
scorce
it
for
a
fatter
.
As
soone
as
ever
an
Abbotship
or
benefice
is
vacant
,
manie
may
sue
,
but
he
shall
be
sure
to
carry
it
away
that
can
bribe
best
,
&
giue
the
greatest
presents
.
There
are
Abbotships
conferred
vpon
Captaines
,
and
illiterat
men
,
Bishopricks
,
and
Cardinalships
bestowed
on
little
children
;
and
sometimes
in
waie
of
recompense
for
vnhonest
services
.
To
be
briefe
it
is
a
most
shamefull
merchandize
.
And
how
should
not
these
things
be
sold
,
since
that
God
himselfe
is
sold
,
and
that
we
haue
heard
aboue
how
Pope
Pius
the
2.
complaineth
that
the
holy
Ghost
is
sold
at
Rome
,
and
the
forgiuenesse
of
sins
?
Nowe
I
am
of
opinion
that
it
is
easier
for
them
to
sell
him
,
then
to
deliuer
him
after
they
haue
sold
him
.
No
man
(
according
to
the
rules
of
the
Church
of
Rome
)
may
haue
a
share
in
the
emoluments
of
this
merchandize
,
but
only
he
which
shall
professe
himselfe
to
be
a
Roman
,
and
to
be
of
the
church
of
Rome
,
&
a
true
subiect
to
the
Pope
.
The
formes
of
the
admission
of
Bishops
,
Archbishops
Cardinals
,
Knights
of
Malta
,
yea
and
of
kings
themselues
,
haue
this
article
inserted
expresly
in
them
,
of
fidelitie
and
obedience
to
the
Papall
See
.
The
8.
part
of
this
prophecie
.
17
And
hee
tooke
order
that
no
man
might
buy
or
sell
;
saue
he
that
had
the
marke
or
the
name
of
the
beast
or
the
number
of
his
name
.
18
Here
is
wisdome
.
Let
him
that
hath
wit
,
count
the
number
of
the
beast
:
for
it
is
the
number
of
a
man
,
and
his
number
is
666.
The
Explication
.
17
And
hee
tooke
order
that
no
man
might
trafficke
,
nor
sel
,
nor
buy
,
nor
exchange
benefices
,
nor
bee
suffered
to
purchase
an
Archbishops
Pall
,
nor
haue
a
Licence
,
nor
any
part
in
the
Church
goods
,
no
nor
yet
buy
an
estate
,
if
he
had
not
the
name
and
profession
of
a
Romanist
:
and
were
not
of
the
number
of
those
which
are
marked
with
the
figures
,
or
numbers
of
the
letters
of
his
name
.
18
In
which
number
they
which
think
themselues
the
wisest
may
finde
some
thing
worth
their
search
.
Whosoever
hath
understanding
let
him
diligently
calculate
the
summe
,
to
which
these
Greeke
Cyphars
or
numbers
of
the
Pope
of
Rome
doe
amount
;
for
it
is
an
vsuall
number
amongest
men
,
and
therefore
easie
to
be
vnderstood
.
And
this
number
to
which
the
Greeke
letters
of
his
name
doe
amount
,
is
666.
For
this
word
,
Latin
,
which
is
the
ordinary
name
by
which
the
Greeke
church
doth
call
those
of
the
Roman
Church
,
and
their
head
)
being
written
in
Greeke
,
and
after
calculated
makes
vp
iust
666.
Which
number
also
by
an
admirable
occurrence
,
doth
admonish
you
that
666.
yeares
after
the
revealing
of
this
prophecie
,
this
2
beast
,
to
wit
the
Pope
,
shall
beginne
to
heale
the
wound
of
the
ancient
Empire
,
and
place
the
Roman
Empire
again
in
its
former
seat
.
The
Proofe
.
Of
the
traffick
,
and
the
marke
,
we
haue
said
enough
already
.
But
concerning
the
number
of
the
name
of
the
second
beast
there
is
more
difficultie
:
There
bee
two
things
that
giue
vs
some
light
in
this
matter
,
the
one
is
,
that
S.
Iohn
saith
,
that
the
number
is
the
number
of
a
man
,
that
is
to
say
,
a
number
vsuall
amongst
men
;
So
hee
puts
vs
out
of
the
labour
of
seeking
after
mysticall
numbers
,
as
when
a
day
is
taken
for
a
yeare
.
The
other
is
,
that
since
the
question
is
of
numbring
or
cyphring
the
Letters
of
this
name
,
this
name
must
of
necessity
be
in
a
tongue
,
the
letters
of
which
are
cyphers
or
Arithmeticall
numbers
.
Now
this
is
proper
to
the
Greeke
and
Hebrew
tongues
,
to
haue
no
other
cyphers
but
the
letters
of
their
Alphabet
.
But
being
that
S.
Iohn
wrote
in
Greeke
,
&
that
to
the
Greeke
churches
too
,
this
name
cannot
but
be
Greeke
.
S.
Irenee
following
these
rules
,
noted
(
two
hundreth
yeares
after
the
birth
of
our
Saviour
,
that
the
letters
of
cyphars
of
this
word
-
●
—
30
-
●
—
1
-
●
—
300
-
●
—
5
-
●
—
10
-
●
—
50
-
●
—
70
-
●
—
200
-
666.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
to
say
,
Latin
,
being
added
together
make
vp
iust
666.
Now
to
knowe
whether
this
name
bee
the
true
name
or
no
of
the
Bishop
of
Rome
,
we
are
not
to
look
to
the
fashion
of
speech
that
is
in
vse
with
vs
now
adaies
in
France
or
Italy
,
but
to
the
Greeks
manner
of
speaking
,
seeing
that
S.
Iohn
wrote
in
Greeke
and
to
the
Greekes
;
and
into
the
nature
of
the
thing
.
We
are
therefore
to
knowe
that
after
the
Empire
was
translated
,
the
Cittie
of
Constantinople
was
called
new
Rome
,
and
the
Countrie
about
commonly
called
Thracia
was
called
Romania
likewise
,
and
is
so
called
to
this
day
.
But
as
for
the
churches
of
Italie
,
France
,
and
Spaine
,
which
are
reckoned
vnder
the
Roman
Patriarchat
,
the
Greekes
doe
commonly
call
them
the
Latin
churches
.
When
the
Greeks
see
a
french
man
or
German
in
their
country
,
they
aske
him
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
?
Are
you
a
Latin
?
that
is
to
say
,
as
we
vse
to
speake
here
with
vs
,
are
you
of
the
Romish
Church
?
So
at
the
end
of
the
Councell
of
Florence
,
there
is
a
long
list
of
the
names
and
subscriptions
of
the
Greeke
Bishops
,
and
in
the
second
place
the
subscriptions
of
the
Bishops
of
the
Romish
Church
,
amongst
which
there
bee
some
French
men
,
and
Spaniardes
,
and
Flemmings
,
and
yet
neverthelesse
over
the
head
of
all
these
subscriptions
is
written
,
Subscriptiones
Latinorum
patrum
;
So
Nilus
Bishop
of
Thessalonica
wrote
two
books
in
greek
one
against
Purgatory
,
the
other
against
the
Primacie
of
the
Bishop
of
Rome
,
where
he
speakes
(
I
know
not
how
often
)
of
the
Latins
,
and
of
the
Latin
Church
,
without
ever
calling
it
the
Roman
church
.
Let
this
therefore
bee
taken
for
certaine
,
that
then
when
the
Bishop
of
Rome
became
a
Monarch
,
and
erected
an
earthly
Empire
at
Rome
(
for
this
is
the
time
of
which
S.
Iohn
doth
prophecie
)
the
Roman
Church
was
commonly
called
the
Latin
Church
,
and
by
a
consequent
,
the
head
thereof
was
called
Latin
.
As
for
the
nature
of
the
thing
,
there
is
no
name
that
is
more
agreeing
vnto
it
;
seeing
that
the
Latin
tongue
only
is
received
in
Popish
churches
;
all
their
service
is
said
in
Latin
,
the
people
are
taught
to
pray
in
Latin
;
the
Buls
,
and
Indulgences
,
and
letters
of
absolution
are
all
made
in
Latin
,
the
holy
scripture
is
not
allowed
of
but
in
Latin
,
and
the
Latin
translation
is
preferred
before
the
originall
.
And
it
is
not
long
since
that
in
the
court
of
Parliament
,
and
seates
of
Iustice
,
al
the
decrees
,
and
sentences
,
acts
,
and
publike
instrumentes
were
set
downe
in
Latin
.
To
conclude
,
all
that
is
there
is
Latin
.
I
am
verily
perswaded
that
Irenaeus
speaking
this
had
no
reference
to
the
bishop
of
Rome
,
for
although
he
take
vp
Victor
bishop
of
Rome
somewhat
short
,
for
his
sharpnesse
&
violence
,
yet
the
bishops
of
Rome
in
his
time
were
so
poore
and
feeble
,
that
no
man
could
possibly
imagin
that
they
shoulde
ever
haue
come
to
this
heigth
.
And
indeed
Irenaeus
was
rather
led
away
by
the
coniecture
of
other
names
,
where
the
selfe
same
number
is
found
.
But
the
experience
of
succeeding
ages
hath
refuted
his
other
coniectures
,
&
ratified
this
,
by
which
he
hath
opened
a
way
vnto
vs
to
know
the
truth
,
which
he
could
not
liue
to
know
by
experience
,
as
we
haue
.
But
if
besides
this
we
shew
that
not
only
the
number
of
666.
is
found
within
this
word
Latin
:
but
also
that
this
very
number
doth
point
out
the
time
vnto
vs
exactly
in
which
the
Pope
became
to
be
a
Monarch
,
&
began
to
lift
vp
the
Roman
Empire
into
its
former
seat
,
then
I
hope
that
they
which
are
most
set
against
this
doctrine
,
will
wonder
at
this
interpretation
,
and
by
an
amazed
silence
giue
the
glorie
to
God
.
We
must
vnderstand
therfore
,
that
the
first
persecution
of
Christians
(
raised
vp
by
Nero
in
the
last
yeare
of
his
raigne
)
fell
out
in
the
year
of
our
Lord
,
69.
Fourteene
yeares
after
,
that
is
,
in
the
yeare
83.
Domitian
began
an
other
persecution
,
in
which
S.
Iohn
was
cited
to
Rome
,
and
thence
banished
into
the
Isle
of
Pathmos
,
as
S.
Hierome
witnesseth
in
his
[
*
](A20930-e24490-b)
*
Quartode
〈◊〉
anno
secundam
post
Neronem
persecutionem
movente
Domitiano
in
Patmon
insulam
relegatus
scripsit
Apocalypsin
.
Catalogue
.
This
persecution
was
more
gentle
then
the
others
,
and
the
Emperour
went
not
so
farre
as
bloud
,
as
he
did
afterwardes
towardes
the
ende
of
his
raigne
.
In
this
Isle
,
did
this
Revelation
appeare
to
S.
Iohn
,
Apoc.
1.
ver.
9.
which
afterward
he
committed
to
writing
,
towards
the
end
of
Domitians
raigne
as
Irenaeus
witnesseth
in
his
fifth
booke
.
For
he
remained
in
this
Island
vntill
the
time
that
Nerva
came
to
rule
,
which
began
his
raigne
in
the
yeare
97.
Seeing
therfore
that
the
Pope
began
to
be
a
commander
&
temporal
Prince
in
Rome
&
Italie
in
the
yeare
of
our
Lord
,
755.
by
the
indiscreete
liberality
of
Pepin
king
of
Fraunce
:
if
ye
go
666.
yeares
higher
,
yee
shal
light
vpon
the
yeare
of
our
Lord
,
89.
In
which
yeare
S.
Iohn
was
yet
in
the
Isle
of
Pathmos
,
where
he
continued
some
few
years
after
,
at
what
time
he
had
leasure
to
commit
that
to
writing
,
which
he
had
received
from
God
by
Revelation
.
It
is
true
that
Pepin
,
and
Charles
the
Great
his
son
,
&
Lewis
the
Debonnayre
his
grand-child
which
gaue
this
donation
,
did
yet
reserue
the
right
of
soveraignty
vnto
themselues
.
But
for
all
this
the
Pope
did
not
spare
to
labour
the
best
he
could
to
make
himselfe
a
monarch
,
and
did
even
at
that
time
lay
his
proiects
for
the
compassing
of
a
Monarchie
,
taking
vpon
him
to
bestow
the
dignitie
of
a
Patrician
vpon
Pepin
,
which
none
but
the
Emperours
could
conferre
,
&
presuming
to
set
the
Imperiall
Crowne
vpon
the
head
of
Charles
the
Great
,
and
that
by
a
sleight
,
the
said
Charles
the
great
not
marking
so
much
,
and
after
being
angry
with
him
for
so
doing
,
and
saying
as
he
went
out
,
that
if
hee
had
thought
the
Pope
would
haue
vsed
him
so
,
he
woulde
not
haue
come
into
the
Church
,
as
Eginard
witnesseth
in
his
history
.
So
the
Pope
encreasing
dayly
more
and
more
,
did
in
fine
driue
the
successours
of
Pepin
,
and
Charles
the
great
his
benefactours
out
of
all
Italie
:
and
hath
brought
them
to
kisse
his
feet
,
and
to
hold
their
crownes
at
his
mercie
and
discretion
,
calling
himselfe
Lord
commander
over
the
Empire
,
and
bragging
that
he
hath
receiued
the
dominion
of
heaven
and
earth
from
God
.
Now
here
I
cannot
but
wonder
at
the
rashnesse
of
some
which
dare
accuse
Irenee
for
writing
this
word
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
falslie
with
an
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
if
a
Graecian
,
and
one
of
the
learnedst
amongst
them
,
knew
not
howe
to
write
true
orthography
in
his
owne
tongue
.
For
although
this
word
bee
also
written
without
an
Iota
,
yet
they
which
haue
any
skil
in
the
tongue
,
do
know
that
the
Graecians
did
vse
to
write
an
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
where
the
Latins
wrote
an
I.
So
Nilus
,
and
Epirus
,
and
Mithras
,
are
written
in
Greeke
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Ioseph
Scaliger
in
his
notes
vpon
Eusebius
Chronicle
,
page
106.
markes
how
the
Graecians
doe
often
turne
the
I
,
of
the
Latins
into
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
when
it
is
long
,
&
that
an
N
comes
after
,
as
in
these
words
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Not
that
they
did
write
it
so
still
,
for
this
was
left
indifferent
.
Nor
will
any
man
wonder
here
at
,
which
knowes
that
the
Latins
did
pronounce
their
I
long
like
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
whence
that
inscription
Capteiuei
of
a
Comedie
in
Plautus
comes
,
and
the
verse
of
Lucilius
cited
by
Quintilian
in
the
first
book
of
his
oratoricall
instructions
,
Iam
pueret
venere
,
è
postremum
facito
atque
I
,
for
hee
helde
that
it
should
be
written
puerei
,
mendacei
,
furei
.
The
importunity
of
our
adversaries
haue
forced
me
to
play
the
schoole
boy
,
and
to
rub
vp
my
old
Grammar
learning
,
in
steed
of
admiring
the
secrets
of
the
wisdome
of
God
,
who
vnder
the
transparent
vaile
of
this
prophecie
,
hath
made
vs
to
see
,
and
feele
his
truth
.
But
here
I
am
to
admonish
the
reader
that
when
I
lay
the
accomplishment
of
of
these
666.
yeares
vpon
the
755
year
of
our
Lord
,
I
do
not
thereby
vnderstande
that
Antichrist
did
but
then
begin
to
be
made
manifest
.
He
was
made
knowne
before
by
many
effectes
,
neverthelesse
nothing
like
so
manifestly
as
after
when
hee
came
to
be
an
earthly
Monarch
:
For
hee
had
before
this
time
taken
the
title
of
Head
of
the
Church
vpon
him
,
vnder
a
shew
that
in
the
contention
between
him
and
the
bishop
of
Constantinople
,
the
Parricide
Phocas
had
adiudged
the
Primacie
to
the
bishop
of
Rome
,
iust
666.
yeares
after
that
Pompey
had
taken
Ierusalem
,
and
subdued
the
nation
of
the
Iewes
which
as
then
was
the
only
church
of
God
.
For
Pompey
wrought
this
exploite
61
yeares
after
the
birth
of
our
Saviour
in
the
consulship
of
Cicero
and
Antonie
,
and
Phocas
gaue
the
Primacie
to
Boniface
the
3.
in
the
yeare
of
our
Lord
,
606.
so
that
to
count
from
this
exploite
of
Pompey
there
are
666.
yeares
:
By
this
meanes
betweene
the
subduing
of
the
church
of
the
old
Testament
by
the
Roman
Empire
,
and
betweene
the
bondage
of
the
church
of
the
newe
Testament
by
the
bishop
of
Rome
there
are
666.
yeares
,
which
is
an
excellent
observation
,
and
which
his
Maiestie
of
England
hath
faithfully
noted
.
But
this
13.
chap.
speaks
not
of
the
time
in
which
Antichrist
began
to
appeare
,
but
of
the
time
in
which
he
began
to
establish
a
worldlie
Empire
,
and
encroach
vpon
the
rights
,
&
imitate
the
actions
of
the
Roman
Emperour
.
Which
he
began
666.
yeares
after
this
Revelation
.
THE
PROPHECIE
CONTAIned
in
the
14.
Chap.
of
the
Apocalyps
.
CHAP.
5.
1
Then
I
looked
,
&
lo
,
a
Lamb
stood
on
mount
Sion
,
and
with
him
an
hundreth
,
fortie
,
and
foure
thousand
,
having
his
fathers
name
written
in
their
foreheads
.
2
And
I
heard
a
voice
from
heaven
as
the
sound
of
many
waters
,
and
as
the
sound
of
a
great
thunder
:
and
I
heard
the
voice
of
harpers
,
harping
with
their
harps
.
3
And
they
sung
as
it
were
a
new
song
before
the
throne
,
and
before
the
4.
beastes
,
and
the
elders
:
&
no
man
could
learne
that
song
,
but
the
hundreth
fortie
and
fowre
thousand
,
which
were
bought
from
the
earth
.
4
These
are
they
which
are
not
defiled
with
women
:
for
they
are
Virgins
:
these
follow
the
Lambe
wheresoever
he
goeth
:
these
are
bought
from
men
being
the
first
fruits
vnto
God
and
vnto
the
Lambe
.
5
And
in
their
mouthes
was
founde
no
guile
:
for
they
are
without
spot
before
the
throne
of
God
.
6
Then
I
saw
another
Angell
flie
in
the
midst
of
heaven
,
having
an
everlasting
Gospell
to
preach
vnto
them
that
dwell
on
the
earth
,
and
to
every
nation
,
and
kindred
,
and
tongue
,
and
people
.
7
Saying
with
a
lowd
voice
,
feare
God
,
and
giue
glorie
to
him
;
for
the
howre
of
his
Iudgement
is
come
:
and
worship
him
that
made
heaven
,
and
earth
,
and
the
sea
,
and
the
fountaines
of
waters
.
8
And
there
followed
an
other
Angell
saying
Babylon
that
great
cittie
is
fallen
,
it
is
fallen
:
for
shee
made
all
nations
to
drinke
of
the
wine
of
the
wrath
of
her
fornication
.
9
And
the
third
Angell
followed
them
saying
with
a
lowd
voice
,
If
any
man
worship
the
beast
,
and
his
image
,
&
receiue
his
mark
in
his
forehead
,
or
on
his
hands
;
10
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
hee
shall
bee
tormented
in
fire
and
brimstone
before
the
holy
Angels
,
and
before
the
Lambe
.
11
And
the
smoake
of
their
torment
shall
ascend
ever
more
:
and
they
shall
haue
no
rest
day
nor
night
,
which
worship
the
beast
and
his
image
,
and
whosoever
receiveth
the
print
of
his
name
.
12
Here
is
the
patience
of
Saints
:
here
are
they
that
keepe
the
commaundements
of
God
,
and
the
faith
of
Iesus
.
13
Then
I
heard
a
voice
from
heaven
saying
vnto
me
,
write
,
The
dead
which
die
in
the
Lord
are
fully
blessed
.
Even
so
saith
the
spirit
:
For
they
rest
from
their
labours
&
their
workes
follow
them
.
14
And
I
looked
,
and
beholde
a
white
clowde
,
and
vpon
the
clowde
one
sitting
like
to
the
sonne
of
man
,
having
on
his
head
a
golden
crown
,
and
in
his
hand
a
sharp
sickle
.
15
And
an
other
Angell
came
out
of
the
Temple
,
crying
with
a
lowd
voice
to
him
that
sate
on
the
clowde
,
Thrust
in
thy
sickle
and
reape
:
for
the
time
is
come
to
reape
;
for
the
harvest
of
the
earth
is
ripe
.
16
And
he
that
sate
on
the
clowd
,
thrust
in
his
sickle
on
the
earth
,
and
the
earth
was
reaped
.
17
Then
an
other
Angell
came
out
of
the
the
temple
,
which
is
in
heaven
,
having
also
a
sharpe
sickle
.
18
And
another
Angell
came
out
from
the
altar
,
which
had
power
over
fire
,
&
cried
with
a
lowde
crie
to
him
that
had
the
sharpe
sickle
,
and
said
,
Thrust
in
thy
sharpe
sickle
,
&
gather
the
clusters
of
the
vineyard
of
the
earth
:
for
her
grapes
are
ripe
.
19
And
the
Angel
thrust
in
his
sharpe
sickle
on
the
earth
and
cut
downe
the
vines
of
the
vineyard
of
the
earth
,
and
cast
them
in
to
that
great
wine
presse
of
the
wrath
of
God
20
And
the
wine
presse
was
troden
without
the
citty
,
and
bloud
came
out
of
the
wine
presse
vnto
the
horse
bridles
,
by
the
space
of
a
thousande
and
sixe
hundreth
furlongs
.
The
Exposition
.
1
After
that
God
had
made
me
to
see
the
dominion
of
the
Bishop
of
Rome
figured
by
the
second
beast
,
hee
shewed
Iesus
Christ
vnto
me
having
the
governement
of
his
Church
:
and
with
him
a
great
multitude
of
the
faithfull
of
every
tribe
,
and
people
,
which
had
the
marke
of
the
people
of
God
,
which
is
the
true
profession
of
the
faith
,
and
Christianitie
.
2
And
I
heard
a
voice
from
heaven
as
the
sound
of
many
waters
,
and
like
a
clash
of
thunder
,
and
to
mixe
pleasantnes
with
this
maiesty
,
after
this
voice
,
I
heard
a
melodious
confort
,
as
it
were
of
harpers
playing
vpon
harps
,
and
a
heavenly
harmony
.
3
And
they
sang
a
new
thanksgiving
containing
the
redemption
manifested
by
the
new
covenant
,
in
the
presence
of
God
and
his
Angels
,
and
the
Patriarches
,
and
Apostles
.
And
no
man
can
conceaue
what
this
thanksgiving
was
,
and
howe
God
ought
to
be
praised
for
this
redemption
,
but
only
the
truely
faithfull
,
chosen
out
of
every
tribe
,
and
nation
;
which
were
saued
,
and
redeemed
by
Iesus
Christ
,
out
of
the
whole
Masse
of
mankind
,
that
was
lost
&
corrupted
.
4
These
faithfull
did
abstaine
from
al
fleshly
fornication
,
&
from
spirituall
too
,
which
is
Idolatrie
;
for
they
are
chast
.
They
follow
the
commandment
of
Iesus
Christ
,
and
suffer
themselues
to
be
led
whither
it
shall
seeme
good
to
him
.
They
were
redeemed
out
of
the
whole
stocke
of
mankind
for
to
be
consecrated
vnto
God
,
and
to
Iesus
Christ
,
as
the
first
fruites
of
his
creatures
.
5
And
there
was
no
guile
found
in
their
mouthes
,
nor
no
dissembling
words
,
for
they
did
appeare
pure
and
innocent
before
the
throne
of
God
.
6
After
that
I
saw
a
faithfull
Minister
of
the
Gospell
rise
out
of
the
corruption
of
this
papall
kingdome
,
and
passing
through
the
midst
of
the
church
to
preach
conformitie
to
the
everlasting
Gospel
;
&
God
raised
him
vp
to
preach
vnto
the
men
that
dwell
vpon
the
earth
,
and
to
every
nation
.
7
And
he
cried
out
saying
,
Feare
God
&
giue
him
the
glory
,
for
the
houre
of
the
last
iudgement
is
at
hand
;
worship
no
creatures
any
more
,
nor
the
reliques
of
Saints
nor
their
images
,
nor
the
Pope
,
nor
the
Host
,
nor
any
other
creature
;
but
worship
him
which
hath
made
heauen
and
earth
,
and
the
bottomelesse
deepe
,
whence
the
rivers
arise
.
8
And
another
faithfull
minister
of
the
Gospell
came
after
him
saying
,
for
certaine
Rome
is
fallen
,
because
she
made
all
nations
drunke
with
her
furious
Idolatry
.
9
And
a
third
minister
came
after
these
two
saying
stoutly
,
if
any
one
worship
the
Pope
,
or
yeeld
himselfe
subiect
to
the
Empire
,
which
he
hath
formed
anew
,
according
to
the
image
of
the
ancient
Roman
Empire
,
professing
himselfe
to
be
a
Roman
,
or
of
the
Latin
Church
,
or
giue
him
a
hand
of
fealtie
,
and
obedience
;
10
This
man
shall
also
drinke
of
the
wine
of
the
wrath
of
God
,
yea
of
the
pure
wine
,
powred
into
the
cup
of
his
wrath
,
that
is
to
say
,
he
shall
tast
of
Gods
displeasure
to
the
end
,
and
shall
bee
cast
into
hell
in
the
presence
of
Iesus
Christ
,
and
the
Angels
there
to
bee
burnt
everlastingly
.
11
And
the
smoake
of
their
torment
shall
ascend
evermore
.
And
they
shall
enioy
no
rest
,
which
doe
worship
the
Pope
,
and
the
Empire
which
hee
hath
formed
anew
according
to
the
image
of
the
Roman
Empire
,
&
whosoever
doth
professe
himselfe
to
bee
a
Roman
,
or
of
the
Latine
Church
.
12
Here
is
the
patience
of
the
faithful
to
be
seen
,
in
this
it
is
that
they
appeare
which
keep
the
commandements
of
God
,
and
the
faith
of
Iesus
.
13
Then
I
heard
a
voice
from
heaven
saying
,
happy
are
they
which
die
in
the
faith
of
our
Lord
Iesus
.
From
that
time
,
of
a
truth
(
saith
the
spirit
)
they
rest
from
their
labours
,
and
they
shall
receaue
the
reward
of
their
good
workes
.
14
Afterward
I
looked
,
and
behold
,
a
white
cloud
appeared
vnto
me
,
and
vpon
this
cloude
there
sate
an
Angel
,
like
to
a
man
:
which
had
a
crowne
of
gold
vpon
his
head
,
as
who
had
the
dignitie
of
an
Arch-Angel
,
and
power
over
many
spirits
,
&
in
his
hand
a
sharpe
sickle
,
for
to
execute
the
iudgements
of
God
.
15
And
another
Angell
came
out
of
the
assembly
,
and
Church
of
the
Saints
,
which
speaking
vnto
the
Angel
that
was
vpon
the
cloude
,
gaue
him
commandement
from
God
saying
:
Exercise
iustice
now
vpon
the
earth
;
for
the
houre
of
displaying
Gods
iudgements
is
come
,
because
the
causes
which
drawe
the
iudgements
of
God
downe
(
to
wit
the
sinnes
of
men
)
are
come
to
their
full
measure
.
16
Then
the
Angell
that
sate
vpon
the
cloude
,
threw
downe
the
chastisements
ordained
of
God
vpon
the
earth
,
&
a
multitude
of
men
were
destroyed
,
and
many
of
the
wicked
cut
of
,
as
eares
of
corne
which
is
reaped
.
17
And
after
this
Angell
God
sent
out
another
from
amongst
the
company
of
his
Saints
,
and
of
his
heavenly
Church
,
having
also
a
sharpe
sickle
for
to
doe
the
like
execution
,
and
to
exercise
the
iudgements
of
God
vpon
the
earth
.
18
And
after
this
second
Angel
,
there
went
a
third
Angel
out
from
before
the
presence
of
Iesus
Christ
(
whose
crosse
is
the
only
altar
)
to
whome
God
did
vse
to
commi●
the
executions
of
his
iudgements
by
fire
.
This
Angell
cried
with
a
lowd
voice
to
him
which
had
the
sharpe
sickle
,
saying
vnto
him
,
reveale
the
iudgements
of
God
forthwith
,
and
punish
the
sinnes
of
men
;
for
their
sinnes
are
growne
to
maturitie
.
19
Then
the
Angel
did
that
which
was
commanded
him
,
and
did
exercise
iudgement
vpon
the
earth
,
and
slewe
the
nations
of
the
earth
,
and
●rod
vpon
them
as
we
vse
to
tread
grapes
in
a
wine
presse
.
20
And
this
iudgement
of
God
was
executed
without
the
Church
of
God
,
which
is
the
holy
Ierusalem
:
which
was
exempted
from
this
Iudgement
.
And
the
blood
of
this
slaughter
was
so
great
,
that
there
ran
a
river
of
blood
from
the
place
for
the
space
of
twentie
leagues
,
&
so
deep
that
the
horses
stood
vp
in
it
even
to
the
bridles
.
The
proofe
and
cle●ring
of
this
Exposition
.
THis
Chapter
is
an
admonition
of
the
evils
and
afflictions
represented
in
the
13.
Chap.
and
a
consolation
to
temper
the
hardnesse
of
the
Churches
servitude
vnder
the
Papall
kingdome
,
vnder
which
although
the
Church
lye
hid
,
yet
the
holy
Ghost
saith
in
the
first
verse
of
this
chapter
,
that
God
had
an
hundreth
,
fortie
,
and
foure
thousand
faithfull
remaining
still
amidst
this
corruption
;
according
as
when
Elias
in
the
kingdome
of
Israel
thought
that
hee
only
had
beene
left
,
The
foure
beasts
,
which
are
mentioned
by
the
way
in
the
3.
verse
,
are
described
exactly
in
the
4.
Chapter
of
this
booke
.
And
this
vision
is
taken
out
of
the
first
of
Ezekiel
,
which
makes
mee
to
vnderstand
these
4
beasts
in
the
same
sense
as
they
are
vnderstood
by
Ezekiel
,
to
wit
,
for
the
Angelicall
vertues
standing
before
the
thron
of
God
:
Wherefore
Ezekiel
giues
them
wings
also
which
signifie
their
readinesse
to
ob●y
.
And
they
haue
diverse
faces
for
to
shew
the
diversitie
of
their
vertues
.
The
one
hath
the
face
of
a
Lyon
▪
for
to
shewe
their
courage
,
the
other
of
an
oxe
,
for
to
shew
their
strength
,
the
other
the
face
of
a
man
,
for
to
shew
their
wisdome
,
the
other
resembleth
and
eagle
,
which
witnesseth
their
speech
,
and
readinesse
.
The
24
beasts
are
the
twelue
Patriarks
of
the
old
Testament
,
and
the
twelue
of
the
newe
,
which
are
the
12
Apostles
,
by
whom
we
are
to
vnderstand
al
the
church
of
the
glorified
Saints
.
Which
we
may
easily
knowe
by
the
9
verse
of
the
fift
chapt.
where
these
24
Elders
do
praise
the
Lamb
because
he
redeemed
them
vnto
God
by
his
blood
,
out
of
every
kindred
,
&
people
and
tongue
,
and
nation
.
Now
if
the
24
Elders
doe
represent
the
whole
Church
of
the
glorified
Saints
,
and
speake
in
their
name
,
by
the
like
reason
is
it
also
agreeable
,
that
these
4
beastes
should
represent
the
whole
companie
of
Angelicall
spirits
.
The
praises
wherewith
they
did
extoll
God
for
revealing
the
mysteries
of
our
redemption
,
cannot
be
vnderstood
by
fleshly
and
sensuall
men
,
to
whome
the
Gospell
seemeth
folly
,
as
our
Saviour
saith
to
Peter
.
Mat.
16.
Flesh
and
blood
hath
not
revealed
this
vnto
thee
,
but
my
father
which
is
in
heaven
.
Of
these
144000.
which
represent
the
whole
company
of
the
faithfull
,
S.
Iohn
saith
that
they
are
not
defiled
with
women
,
for
they
are
virgins
.
Doubtles
a
continent
,
and
chast
virginitie
both
of
body
&
mind
is
a
great
perfection
:
it
keeps
out
all
wicked
thoughts
from
entrance
;
it
frees
the
soule
from
care
,
and
giues
much
libertie
to
the
service
of
God
.
Yet
for
all
this
I
cannot
bee
perswaded
that
S.
Iohn
doth
here
speake
of
bodily
virginity
,
or
of
continuing
in
a
single
state
of
life
:
For
then
we
should
exclude
the
Prophets
,
and
the
Apostles
out
of
the
number
of
the
faithfull
which
follow
the
Lambe
,
and
which
were
redeemed
from
amongst
the
inhabitants
of
the
earth
.
This
makes
mee
thinke
that
as
Idolatrie
is
infinite
times
called
fornication
,
&
adulterie
in
holy
scripture
,
so
this
chastitie
and
virginitie
here
spoken
of
is
nothing
else
but
an
abstaining
from
the
service
of
Idols
,
which
are
as
it
were
the
Concubines
with
whome
Idolatours
doe
commit
fornication
,
and
breake
the
spirituall
bond
with
which
they
had
tied
themselues
vnto
Christ
.
They
which
are
thus
chaste
and
continent
,
are
by
the
iudgement
of
the
spirit
of
God
in
the
fift
verse
pronounced
to
bee
without
spot
;
I
confesse
that
in
the
most
holy
whilst
they
are
in
this
flesh
there
is
ever
some
infirmity
remaining
,
and
the
remainders
of
sin
abiding
.
David
acknowledgeth
himselfe
to
be
a
sinner
,
Psa.
51.
&
130.
&
143.
and
his
life
confirmes
it
.
The
Apostle
S.
Paul
confesseth
that
sinne
dwelleth
in
him
,
and
that
he
doth
the
evill
which
he
would
not
do
.
Rom.
7.
We
all
of
vs
faile
in
most
things
as
S
,
Iames
saith
.
Neverthelesse
the
faithfull
are
said
to
bee
iust
,
and
without
spot
,
because
the
bloud
of
Iesus
Christ
doth
wash
them
from
all
their
sins
,
1.
Ioh.
1.
and
because
the
righteousnesse
of
Iesus
Christ
is
ours
,
wherefore
he
is
also
called
the
Lord
our
righteousnes
,
Ier.
23.
ver.
6.
&
1.
Cor.
1.
v.
30.
&
2.
Cor.
5.
ver.
21.
Hee
is
also
saide
to
bee
without
deceipt
,
whose
repentance
is
serious
,
and
his
heart
without
hypocrisie
,
as
Nathanael
in
the
1.
chap.
of
S.
Ioh.
v.
47.
And
they
whose
charity
and
faith
is
without
counterfaiting
,
Rom.
12.9
.
&
1.
Tim.
ver.
5.
albeit
their
charity
and
faith
bee
weake
and
imperfect
.
In
the
6.8
.
and
9.
verses
the
Angels
sent
for
to
preach
the
gospel
,
are
Ministers
&
Pastours
of
the
Church
.
For
God
sendeth
not
his
Angels
to
preach
in
the
church
but
his
Ministers
,
which
are
often
called
Angels
,
in
the
second
and
third
Chapters
of
this
very
booke
.
Which
is
also
vsuall
in
the
old
Testament
;
especially
in
the
5.
of
Ecclesiastes
,
v.
6.
And
the
Prophet
Malachie
seemes
to
haue
taken
his
name
from
this
.
For
Malachie
signifies
The
Angell
of
the
Lord
.
From
the
6.
verse
,
to
the
end
of
the
cha.
the
spirit
of
God
doth
reveale
an
admirable
history
,
and
discovers
many
secrets
vnto
vs
,
for
hee
describeth
at
large
what
the
condition
of
the
poore
Church
shall
be
vnder
the
government
of
Poperie
,
till
the
time
that
the
day
of
iudgment
shal
be
at
hand
.
From
the
6.
verse
to
the
13.
he
tels
of
3.
Angels
that
went
before
,
which
one
after
another
at
diverse
times
did
preach
the
gospell
,
seeking
to
turne
men
from
Idolatrie
,
and
to
make
them
cast
of
the
Romish
bondage
.
The
rest
of
the
chapter
is
spent
in
describing
the
punishments
which
God
inflicteth
vpon
men
because
they
did
not
obey
their
preaching
,
and
because
they
did
conspire
against
God
:
and
therefore
as
he
doth
produce
3.
Angels
which
at
diverse
times
did
preach
the
gospell
in
the
midst
of
Papistry
,
so
doth
he
send
3.
Angels
to
execute
Gods
iudgementes
,
which
at
severall
times
doe
punish
the
rebellion
of
men
.
And
as
the
third
Angell
that
preached
the
gospell
,
did
preach
it
with
more
perspicuitie
,
and
greater
fervencie
then
the
two
former
,
so
the
third
Angell
sent
to
revenge
the
hardnesse
of
mens
harts
,
doth
exercise
more
dreadful
iudgements
,
and
doth
mow
down
men
as
eares
of
corne
,
and
tread
on
them
like
grapes
in
the
wine
presse
.
Whosoever
will
open
his
eies
,
and
dispell
the
clowd
of
hatred
,
&
passion
,
which
dazels
the
iudgement
,
shall
finde
(
by
that
which
hath
fallen
out
within
these
few
ages
,
and
by
that
which
we
see
at
this
day
)
the
accomplishment
of
this
admirable
prophecie
:
that
is
to
say
,
3
severall
publications
of
the
gospell
amidst
the
darknesse
of
Papistrie
,
and
these
publications
backt
by
exemplarie
iudgements
,
men
stil
persevering
in
their
obstinacie
.
Popes
Supremacy
:
who
taught
so
powerfully
that
Fraunce
,
Spaine
,
Italie
,
and
Germanie
,
were
full
of
men
holding
the
same
confession
with
Berenger
:
as
Gulielmus
Neobrige●sis
witnesseth
in
the
2.
book
&
13.
chap.
of
his
English
In
the
yeare
of
our
Lord
.
1063.
history
,
where
he
saith
that
their
number
was
as
the
sand
of
the
sea
.
And
this
Berenger
,
was
a
holy
man
,
and
of
great
learning
.
The
Archbishop
Antoni●
in
the
2.
part
of
his
Chronicle
&
16.
book
doth
commend
him
for
his
honestie
,
and
humility
,
and
for
distributing
his
goods
amongst
the
poore
.
Which
is
confirmed
by
Platina
in
the
life
of
Iohn
the
15.
It
appeares
(
saith
he
)
that
at
that
time
there
was
Oder
Abbot
of
Clunie
,
and
Berenger
of
Tours
,
in
estimation
noted
men
both
for
their
learning
and
religion
.
A
little
after
he
saith
that
after
he
had
given
all
his
goods
to
the
poore
,
hee
got
his
owne
living
by
the
labour
of
his
hands
.
It
is
true
indeed
that
appearing
at
Rome
in
a
councel
there
assembled
,
hee
was
constrained
for
feare
of
loosing
his
life
,
to
subscribe
to
that
which
the
Pope
would
haue
him
.
But
being
returned
into
Fraunce
he
protested
that
he
did
this
by
compulsion
,
and
perseuered
in
maintenance
of
his
former
doctrine
even
to
his
dying
day
:
vpon
whom
the
Bishop
of
Ments
named
Hildebert
,
made
an
Epitaph
,
wherein
he
bewailes
him
as
a
great
light
that
was
extinguished
,
and
as
a
man
of
incomparable
zeale
,
and
learning
.
The
Popes
to
suppresse
this
truth
,
did
spare
for
no
subtletie
nor
crueltie
,
and
did
stirre
vp
kings
to
persecute
these
poore
religious
men
.
Whereat
God
also
being
enraged
,
sent
out
great
plagues
,
and
did
execute
rigorous
iudgements
vpon
the
people
of
the
Church
of
Rome
.
For
in
the
year
1076
(
which
is
about
the
time
of
Berenger's
death
)
there
arose
a
quarrell
betweene
the
Emperour
Henry
the
fourth
,
and
Pope
Gregory
the
7
surnamed
Hildebrand
,
who
brought
many
divisions
into
the
Roman
Church
,
and
Empire
,
during
which
there
were
more
then
40.
bloudy
battels
fought
insomuch
that
every
place
did
streame
with
blood
,
to
speake
nothing
of
the
pestilence
,
inroads
,
&
pillages
,
that
did
wast
Christendome
.
Behold
here
the
first
preaching
of
the
Gospell
,
which
God
did
raise
vp
even
in
the
midst
of
Poperie
,
and
after
this
preaching
the
Angel
throwing
down
the
sickle
of
Gods
iudgements
vpon
men
.
Peter
de
Bruis
,
&
Henry
de
Thoulouse
,
&
a
little
after
them
,
Iohannes
de
Waldo
of
Lyons
,
which
began
to
shew
himselfe
in
the
yeare
1158
and
translated
the
holy
Scripture
into
the
vulgar
tongue
,
whose
life
was
an
example
of
sanctitie
.
In
hatred
of
whom
they
began
to
call
the
truly
faithful
the
Waldenses
.
These
faithful
spok
iust
as
this
2.
Angel
doth
in
the
eight
verse
of
this
chapter
calling
the
Church
of
Rome
Babylon
,
and
exhorting
every
one
to
goe
out
of
her
.
Against
whom
Pope
Innocent
the
3.
caused
the
Croisadoe
to
be
preached
,
and
within
a
fewe
moneths
made
aboue
200000
of
them
to
be
slaine
in
Provence
,
Languedoe
,
&
Guyenna
;
as
it
is
reported
in
the
history
of
Iohn
Chassanion
translated
out
of
the
Albigean
tongue
;
&
all
the
Authors
both
of
that
time
,
and
of
after
ages
sticke
not
to
affirme
asmuch
.
So
God
for
to
punish
the
rebellion
of
men
threwe
downe
his
sickle
the
second
time
;
and
did
execute
more
grievous
punishments
vpon
them
then
the
former
.
For
then
the
quarrels
betweene
the
Empire
,
and
the
Papacie
(
which
had
slept
for
a
long
time
)
began
afresh
,
vnder
Frederick
Barbarossa
that
generous
Emperour
,
and
patterne
of
vertue
:
who
was
constrained
to
keepe
many
armies
afoot
,
to
defend
himselfe
against
the
enimies
which
the
Pope
had
incensed
against
him
.
What
man
is
able
to
expresse
the
horrible
slaughters
,
the
sackings
of
townes
,
the
pight
battels
,
greater
&
more
in
number
then
those
vnder
the
Henries
,
till
the
yeare
1177.
When
Pope
Alexander
the
third
,
trod
vpon
this
Emperours
neck
on
the
steps
of
S.
Markes
Church
in
Venice
?
and
in
the
meane
space
the
Moors
and
the
Sarrasins
wasted
Spaine
,
massacring
all
the
Christians
thereabout
,
&
the
Saladin
destroyed
the
Kingdome
of
Ierusalem
,
that
had
cost
vs
more
then
twelue
hundreth
thousand
men
to
conquere
:
which
was
brought
to
ruine
in
the
yeare
1187
,
not
without
an
vnvtterable
desolation
;
for
the
repairing
whereof
all
the
nobilitie
,
and
men
of
courage
that
were
in
France
,
Germanie
,
Flaunders
,
England
,
&
Italie
,
tooke
the
Crosse
vpon
them
in
the
time
of
Philip
Augustus
,
and
Lewis
the
9.
But
of
all
this
innumerable
multitude
,
there
came
not
the
tenth
part
back
again
,
so
that
in
Fraunce
,
and
all
the
neighbouring
Countries
,
there
was
nothing
as
it
were
to
be
seene
,
but
widows
&
orphans
.
Amidst
these
confusions
,
and
this
generall
disaster
,
the
Church
of
God
did
subsist
miraculously
,
and
notwithstanding
all
the
Popes
persecutions
against
it
,
did
,
and
still
doth
continue
to
this
day
,
and
in
the
year
1508.
the
Churches
wrongfully
called
the
Waldenses
wrote
their
confession
,
&
sent
it
to
Ladislaus
king
of
Hungarie
,
which
confession
is
like
vnto
ours
:
&
when
God
in
this
last
age
did
readvance
the
standard
of
his
truth
,
these
Churches
ioined
themselues
with
ours
,
and
suffered
persecutions
together
with
vs
for
the
faith
of
Iesus
Christ
.
So
behold
the
second
Angel
preaching
the
Gospell
in
the
midst
of
Poperie
,
and
at
the
same
time
the
destroying
Angel
sent
,
for
●o
punish
the
rebellion
of
men
the
second
time
,
which
did
obstinatly
withstand
the
word
of
God
.
Last
of
all
the
third
preaching
Angel
is
come
in
our
daies
,
Germanie
,
England
,
Scotland
,
Fraunce
,
Flaunders
,
Denmarke
,
Switzerland
,
Poland
,
&
Hungarie
,
with
which
when
God
shall
haue
bin
sufficiently
served
by
their
giuing
testimony
to
his
truth
,
and
that
the
malice
of
the
contradicting
shall
begin
to
oppresse
the
truth
,
then
shal
the
third
Angell
throw
downe
his
sickle
,
to
reape
and
●ut
downe
the
enimies
of
God
,
and
to
execute
the
last
effects
of
his
wrath
,
which
are
here
represented
by
a
river
of
bloud
▪
an
hundred
leagues
large
,
and
so
deepe
▪
that
the
horses
of
the
enimies
ranged
in
battell
against
God
shall
hath
themselues
in
the
bloud
of
their
Mast●rs
,
and
stand
in
it
vp
to
their
bridles
;
for
as
this
third
preaching
Angell
spake
more
cleerely
,
&
boldly
,
then
the
two
former
did
,
so
the
obstinacie
of
men
against
this
so
great
a
light
,
shal
be
punished
with
a
more
feareful
punishment
.
They
haue
persecuted
vs
by
massacrings
and
burnings
:
They
haue
disgraced
vs
with
odious
titles
,
calling
vs
Huguenots
,
Zuinglians
,
Lutherans
,
&
Calvinists
,
although
our
relligion
be
the
auncient
Christian
religion
,
and
the
religion
of
the
Apostles
▪
&
that
we
are
vrgent
,
that
the
people
might
haue
the
sight
of
the
scripture
,
&
that
the
fashion
of
saying
the
common
service
in
a
strange
tonge
might
be
abolished
:
complaining
of
this
that
we
cannot
haue
a
free
councell
,
where
we
might
be
heard
,
&
where
our
adversaries
might
not
be
our
iudges
:
In
steed
of
the
Councell
of
Trent
,
where
the
Pope
condemned
vs
without
euer
hearing
vs
speake
for
our selues
:
and
whether
wee
could
not
haue
gone
safely
,
by
reason
of
that
rule
mainetained
in
the
church
of
Rome
,
that
men
are
not
to
stand
to
those
promises
,
though
ratified
by
oaths
,
which
they
plight
to
Heretickes
;
a
rule
practised
vpon
Iohn
Hus
&
Hierome
of
Prague
,
which
were
burnt
notwithstanding
the
faithfull
promise
that
they
had
of
a
safe
conduct
.
For
these
,
and
such
like
causes
we
doubt
not
(
&
wee
speake
it
with
feare
,
not
desiring
the
ruine
but
the
conversion
of
our
adversaries
)
that
the
third
destroying
Angell
shall
ere
long
throw
downe
his
fickle
vpon
the
earth
,
&
display
the
iudgmentes
of
God
vpon
the
Church
of
Rome
,
for
the
third
time
.
Hereby
it
appeares
that
the
prophecie
of
this
chapt.
is
accomplished
as
touching
the
3
Angels
that
were
sent
to
preach
the
Gospell
,
but
as
for
the
3
destroying
Angels
which
were
sent
to
execute
the
iudgments
of
God
,
that
the
two
former
of
the
is
already
come
,
and
that
the
third
is
not
yet
come
,
but
is
neere
at
hand
.
That
which
hath
beene
saide
alreadie
may
suffice
for
the
exposition
of
this
prophecie
.
But
vpon
the
6.
verse
where
there
is
mention
made
of
an
Angel
holding
the
everlasting
Gospell
,
I
cannot
omit
that
which
Matthew
Paris
relateth
in
the
year
1256.
and
Platinae
in
the
life
of
Alexander
the
4.
Matthew
Paris
reporteth
that
William
de
S.
Amore
with
other
choice
men
of
the
Vniversitie
of
Paris
were
cited
to
Rome
for
complaining
of
a
booke
that
was
made
by
the
Iacobin
preaching
Friars
the
which
was
intituled
the
Everlasting
Gospell
.
And
Platinae
in
the
life
of
Alexander
the
fourth
saith
that
this
booke
did
teach
,
that
the
state
of
grace
did
proceede
,
non
à
lege
Evangelis
,
sed
à
lege
spiritus
,
not
from
the
law
of
the
Gospell
but
from
the
law
of
the
spirit
,
for
so
did
they
call
their
dreams
&
revelations
.
The
mark
at
which
this
booke
did
aime
,
was
to
suppresse
the
Gospel
of
Christ
.
A
sinne
so
hainous
,
as
might
deservedly
haue
made
their
whole
order
to
haue
beene
rooted
out
,
Matthew
Paris
telleth
vs
that
Pope
Alevander
did
content
himselfe
with
only
commanding
the
book
to
be
secretly
burnt
,
&
(
if
it
might
be
)
without
offending
the
fraternity
.
And
not
long
after
he
made
it
manifest
that
he
condemned
them
by
constraint
,
&
because
it
was
a
shame
for
him
to
do
otherwise
,
for
hee
droue
away
the
said
William
de
S.
Amore
,
and
made
him
to
be
banished
,
who
hath
written
a
book
of
this
matter
for
the
iustification
of
himselfe
.
The
thirde
verse
is
read
diversly
in
the
Greeke
text
.
For
there
bee
some
copies
which
haue
the
point
before
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
others
put
it
after
.
The
translation
of
the
Church
of
Rome
turnes
it
as
if
the
point
were
before
,
translating
it
thus
,
Beat●mort●●
qui
in
domino
moriuntur
.
A
modo
iam
dicit
spiritus
vt
requiescant
a
laboribus
suis
,
which
seemes
more
smooth
to
me
and
more
suitable
to
the
Greeke
phrase
,
then
if
the
point
were
put
after
the
worde
A
modo
.
Beda
expounds
this
place
thus
,
As
hee
saide
that
the
wicked
shoulde
never
haue
any
rest
:
so
on
the
contrary
he
teacheth
that
the
faithfull
being
assisted
by
their
good
workes
,
doe
rest
from
hence
forth
,
that
is
to
say
,
from
the
time
of
their
death
.
For
this
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
doth
not
only
signifie
hereafter
,
but
also
from
henceforth
,
as
in
the
13.
chapt.
of
S.
Iohn
,
v.
19.
and
in
the
14.
chap.
v.
7.
Howsoever
it
be
,
&
in
whether
sense
of
the
two
you
take
this
worde
,
or
vnderstand
this
verse
,
it
doth
vtterly
extinguish
the
imaginarie
fire
of
Purgatorie
.
In
the
14.
verse
hee
which
sitteth
vpon
the
cloude
hauing
the
shape
of
a
man
,
cannot
be
Iesus
Christ
seeing
that
in
the
verses
following
the
Angels
command
him
,
and
declare
the
will
of
God
vnto
him
.
In
the
16.
verse
and
those
which
follow
the
iudgements
of
God
are
compared
to
an
harvest
,
and
a
vintage
.
A
fashion
of
speech
vsuall
in
Scripture
;
as
in
the
13.
of
S.
Matthew
,
the
harvest
is
the
ende
of
the
world
,
and
the
reapers
are
the
Angels
.
And
in
the
76.
Psalme
,
it
is
said
that
God
doth
vintage
,
or
cut
of
the
spirits
of
Princes
,
&
that
hee
is
torrible
to
the
Kinges
of
the
earth
.
THE
PROPHECIE
CONTAIned
in
the
17.
Chap.
of
the
Apocalyps
.
CHAP.
6.
1
Then
there
came
one
of
the
7.
Angels
which
had
the
7.
Vials
,
and
talked
with
mee
,
saying
vnto
me
,
Come
;
I
will
shew
thee
the
damnation
of
the
great
Where
that
sitteth
vpon
many
waters
.
2
With
whom
the
kings
of
the
earth
haue
committed
fornication
,
and
the
inhabitants
of
the
earth
are
drunke
with
the
wine
of
her
fornication
.
3
So
hee
carried
me
away
into
the
wildernesse
in
the
spirit
,
and
I
saw
a
woman
sit
vpon
a
scarlet
coloured
beast
,
full
of
names
of
blasphemie
which
had
7.
heads
and
tenne
hornes
.
4
And
the
woman
was
araied
in
purple
and
scarlet
,
and
gilded
with
gold
,
&
precious
stones
,
and
pearles
,
and
had
a
cuppe
of
gold
in
her
hand
,
full
of
the
abomination
,
&
filthinesse
of
her
fornication
.
5
And
in
her
forehead
was
a
name
written
,
A
mistery
,
that
great
Babylon
,
that
mother
of
whoredomes
,
and
abominations
of
the
earth
.
6
And
I
saw
the
woman
drunken
with
the
bloud
of
Saints
,
and
with
the
bloud
of
the
Martyrs
of
Iesus
,
and
when
I
saw
her
,
I
wondred
with
great
marvell
.
7
Then
the
Angell
said
vnto
me
.
Wherfore
marveilest
thou
?
I
will
shew
thee
the
misterie
of
that
woman
,
and
of
that
beast
that
beareth
her
,
which
hath
seaven
heads
and
ten
hornes
.
8
The
beast
that
thou
haste
seene
,
was
,
and
is
not
,
&
shall
ascend
out
of
the
bottomlesse
pit
,
and
shall
go
into
perdition
,
and
they
that
dwell
on
the
earth
shall
wonder
(
whose
names
are
not
written
in
the
booke
of
life
from
the
foundation
of
the
world
)
when
they
behold
the
beast
that
was
,
and
is
not
,
and
yet
is
.
9
Here
is
the
minde
that
hath
wisdom
.
The
7.
heads
are
7.
mountaine●
,
whereon
the
woman
sitteth
:
they
are
also
7.
kings
.
10
Fiue
〈◊〉
,
fallen
,
and
one
is
,
and
an
other
is
not
yet
〈◊〉
:
and
when
he
commeth
he
must
continue
a
long
space
.
11
And
the
beast
that
was
and
is
not
,
is
even
the
eighth
,
and
is
one
of
the
7.
&
shal
goe
into
destruction
.
12
And
the
10.
hornes
which
thou
sawest
,
are
10
kings
,
which
yet
haue
not
received
a
kingdome
,
but
shall
receiue
power
as
kings
at
one
hower
,
with
the
beast
.
13
These
haue
one
minde
,
&
shall
giue
their
power
,
and
authority
vnto
the
beast
.
14
These
shall
fight
with
the
Lamb.
&
the
Lambe
shall
overcome
them
;
for
hee
is
Lord
of
Lords
,
and
king
of
kings
:
and
they
that
are
on
his
side
are
called
faithfull
,
and
chosen
.
15
And
he
said
vnto
me
,
The
waters
which
thou
sawest
,
where
the
whore
sitteth
,
are
people
,
and
multitudes
,
and
nations
,
and
tongues
.
16
And
the
10
hornes
which
thou
sawest
vpon
the
beast
,
are
they
that
shall
hate
the
whore
,
and
shall
make
her
desolate
,
and
naked
,
and
shall
eate
her
flesh
,
and
burne
her
with
fire
.
17
For
God
hath
put
in
their
hearts
to
fulfill
his
will
,
and
to
doe
with
one
consent
for
to
giue
their
kingdome
vnto
the
beast
,
vntill
the
words
of
God
be
fulfilled
.
18
And
that
woman
which
thou
sawest
is
that
great
citty
which
reigned
ouer
the
kings
of
the
earth
.
The
Explication
.
1
Then
came
one
of
the
7.
Angels
to
mee
which
were
sent
from
God
to
powre
downe
7
sorts
of
his
iudgments
vpon
men
;
and
this
Angell
spake
vnto
mee
saying
,
Come
I
will
shewe
thee
the
damnation
of
Rome
that
great
Idolatrous
citty
,
which
ruleth
over
many
people
;
For
by
the
citty
,
not
the
buildings
,
but
they
which
beare
sway
therein
,
are
vnderstood
.
2
By
whose
suggestion
the
kings
of
the
earth
haue
plaid
the
Idolatours
,
and
she
hath
made
the
inhabitants
of
the
earth
drunken
with
her
Idolatrie
.
3
So
then
the
Angell
tooke
me
,
and
carryed
me
aside
into
a
secret
place
,
and
I
saw
the
citty
of
Rome
represented
vnder
the
forme
of
a
woman
,
which
bore
rule
over
an
Empire
,
the
chiefe
governors
wher
of
were
clad
in
scarlet
,
and
did
assume
many
blasphemous
titles
,
and
prerogatiues
.
And
this
Empire
seated
vpon
7.
hils
had
7
sorts
of
divers
successiue
governments
,
&
was
composed
of
tenne
realmes
,
&
principall
parts
.
4
And
this
citty
(
that
is
to
say
the
rulers
of
it
)
was
clad
in
purple
&
scarlet
,
having
a
crowne
of
gold
vpon
her
head
,
and
a
crosse
of
gold
vpon
her
feet
,
and
vpon
her
crowne
,
and
on
her
hands
,
many
pretious
stones
,
with
a
mantle
embrodered
with
pearle
;
and
through
her
great
magnificence
she
made
all
the
people
to
drink
of
the
puddle
of
her
Idolatrie
,
5
And
made
profession
of
great
mysteries
in
her
doctrine
,
being
indeed
the
great
Babylon
,
the
headspring
of
Idolatrie
;
and
of
the
abominations
of
the
world
.
6
And
I
sawe
this
citie
glutted
with
the
blood
of
the
faithfull
,
raising
vp
persecutions
,
and
making
the
martyrs
to
bee
massacred
,
and
hauing
seen
this
,
I
was
striken
with
feare
,
and
stood
amazed
.
7
Then
the
Angel
said
vnto
me
,
why
dost
thou
wonder
?
I
will
shewe
thee
the
interpretation
of
the
vision
,
and
will
tell
thee
what
the
beast
represented
by
a
woman
meanes
,
&
what
the
Empire
is
,
that
is
figured
by
a
beast
hauing
7.
heads
,
and
ten
hornes
.
8
The
beast
which
thou
sawest
is
the
Empire
of
Rome
,
which
did
continue
for
a
long
time
,
but
now
is
no
more
,
being
vanquisht
,
and
driven
from
Rome
,
and
Italie
by
the
Lumbards
:
but
shall
rise
vp
againe
from
a
low
place
,
and
bee
restored
by
the
Papacie
,
till
the
time
that
God
at
last
shall
destroy
it
.
And
the
inhabitants
of
the
earth
,
which
haue
not
beene
enrolled
from
the
foundation
of
the
world
amongst
the
number
of
the
Elect
,
shall
wonder
seeing
the
Empire
of
Rome
,
which
was
at
Rome
but
was
driven
thence
by
the
Lumbards
,
and
neverthelesse
doth
nowe
growe
vp
againe
,
and
is
reerected
by
the
Papacie
,
so
that
a
man
may
say
that
the
Roman
Empire
is
,
and
is
not
;
that
it
is
not
because
the
Roman
Emperours
are
no
more
;
that
it
is
because
the
Pope
doth
in
a
manner
set
vp
the
Empire
againe
although
it
bee
vnder
another
name
and
forme
.
9
Here
is
need
of
wisdome
to
vnderstand
this
matter
.
In
this
vision
of
the
beast
which
hath
7
heads
and
10
hornes
,
by
the
7.
heads
wee
are
to
vnderstand
7.
hills
,
vpon
which
the
cittie
of
Rome
is
situate
.
10
As
also
7.
sortes
of
soueraintie
or
gouernement
which
must
beare
rule
at
Rome
one
after
another
,
to
wit
,
the
kings
the
Consuls
,
the
militarie
Tribunes
,
the
Decemvirs
,
the
Dictatours
,
the
Emperors
and
the
Popes
.
The
6.
is
nowe
,
to
wit
,
the
Emperours
:
And
the
7
,
(
to
wit
,
the
Popes
those
Pontificall
earthly
monarchs
)
is
not
yet
come
,
and
when
it
shall
come
,
it
shall
continue
for
a
certaine
time
.
11
And
also
by
the
Roman
Empire
,
which
was
and
is
now
no
more
,
the
Empire
of
Charlemaigne
,
and
his
successours
,
is
to
be
vnderstood
,
which
did
governe
at
Rome
for
a
time
before
the
Monarchie
of
the
Popes
was
fully
perfected
;
which
Emperours
although
they
be
an
8
head
,
doe
yet
neuerthelesse
beare
the
name
of
one
of
the
7.
to
wit
of
the
Emperours
.
12
But
by
the
10
hornes
of
this
beast
which
is
the
Roman
Papall
Empire
,
are
vnderstood
10
kings
which
haue
not
as
yet
begun
to
raigne
,
but
shall
raigne
together
with
the
Roman
Papal
Empire
.
13
The
counsells
of
these
kings
are
ruled
by
the
councel
of
the
Papal
Empire
,
and
they
lend
assistance
vnto
this
Empire
with
their
power
.
14
They
shall
fight
against
Iesus
Christ
,
but
Iesus
Christ
shall
overcome
them
because
he
is
Lord
of
Lords
,
&
king
of
kings
,
and
they
which
are
his
,
are
called
elect
and
faithfull
.
15
After
he
said
vnto
me
,
the
waters
which
thou
sawest
,
ouer
which
Rome
the
Idolatresse
hath
dominion
,
doe
signifie
people
,
and
multitudes
,
and
nations
of
divers
languages
.
16
And
the
10
hornes
which
thou
sawst
this
Empire
to
haue
,
are
the
same
10
kings
,
which
in
the
ende
shall
conspire
against
it
,
and
consume
it
,
and
burne
it
.
17
For
God
hath
inclined
their
harts
that
they
should
do
his
will
in
executing
his
iudgements
,
and
that
they
should
lay
their
heads
together
,
and
should
aid
this
Papall
Empire
with
their
forces
,
only
vntill
the
time
of
its
continuance
appointed
by
God
bee
accomplished
.
18
And
this
woman
which
thou
sawst
is
Rome
that
great
city
,
which
commands
the
realmes
of
the
earth
.
The
first
part
of
this
Prophecie
.
1
Then
there
came
one
of
the
7
Angels
which
had
the
7
viols
,
and
talked
with
mee
saying
vnto
me
;
come
I
wil
shew
thee
the
damnation
of
the
great
where
that
sitteth
vpon
many
waters
.
The
Exposition
.
Then
came
one
of
the
7
Angels
to
mee
were
sent
from
God
to
powre
downe
7
sorts
of
his
iudgements
vpon
men
,
&
this
Angel
spoke
vnto
me
saying
;
Come
I
will
shew
thee
the
damnation
of
Rome
that
great
Idolatrous
citie
,
which
ruleth
over
many
people
,
for
by
the
citie
not
the
buildings
,
but
they
that
beare
sway
there●●
are
vnderstood
.
The
Proofe
.
This
Chapter
is
easie
to
be
vnderstood
,
for
the
6.
first
verses
are
expounded
by
those
which
follow
,
and
all
the
tearmes
which
the
Angel
vseth
are
sutable
to
the
stile
of
the
Prophets
.
They
compare
the
Church
to
a
woman
,
calling
her
the
daughter
of
Sion
,
the
spowse
of
our
God
:
and
so
in
the
Apocalyps
,
chap.
12.
he
hath
represented
the
Church
vnder
the
forme
of
a
woman
:
it
is
no
marvaile
therefore
,
if
the
enimie
of
the
Church
,
and
the
head
of
the
Church
opposite
to
God
,
bee
figured
by
a
woman
.
The
same
Prophets
doe
call
our
covenant
with
God
a
marriage
,
and
the
purity
of
our
service
to
God
by
the
name
of
chastitie
,
and
by
a
consequent
they
call
Idolatrie
which
doth
violate
this
marriage
,
adulterie
,
and
spirituall
fornication
.
[
*
](A20930-e28210-b)
*
Ier.
3.9
.
Ieremy
saith
,
that
Iuda
hath
committed
fornication
with
stones
and
stooks
.
According
to
this
manner
of
speech
doe
they
vse
to
call
the
people
,
and
cities
that
are
giuen
to
Idolatrie
,
by
the
name
of
harlots
,
&
strumpets
.
Isaiah
in
his
1.
Chap.
v.
21.
How
is
the
faithfull
citie
become
an
harlot
?
The
16.
of
Ezechiel
is
full
of
examples
in
this
kinde
.
Nahum
speaketh
thus
of
Niniuie
,
The
harlot
that
selleth
the
people
through
her
whordome
,
Where
wee
are
diligently
to
note
that
the
Prophets
and
S.
Iohn
by
the
cities
doe
not
vnderstand
their
walles
,
but
those
which
dwell
in
them
,
and
more
especially
such
as
are
in
authoritie
,
and
are
set
over
them
.
For
S.
Iohn
saith
that
this
citie
reigneth
over
many
people
,
and
that
she
doth
seduce
the
kings
of
the
earth
,
which
cannot
agree
to
the
walls
,
and
houses
,
nor
yet
to
the
people
of
the
citie
of
Rome
,
but
only
to
such
as
gouerne
there
.
Now
that
this
citie
of
which
S.
Iohn
speakes
is
Rome
,
there
is
no
man
that
doubteth
,
and
our
aduersaries
themselues
acknowledge
it
.
For
what
citie
can
there
bee
which
hath
7
hils
,
which
reigneth
over
kings
,
which
is
an
Idolatresse
,
whose
gouernours
are
clothed
in
skarlet
;
doubtlesse
there
is
no
other
of
this
nature
but
Rome
;
And
from
S.
Iohns
time
there
hath
beene
no
other
citie
hauing
7
hills
that
did
reigne
ouer
the
earth
.
Bellarmine
in
his
3
booke
De
Pontifice
Romano
,
&
13
Chap.
[
*
](A20930-e28410-b)
*
Secund●
dici
potest
&
meo
iudicio
melius
per
meretricem
intelligi
Romam
.
We
may
say
,
and
that
better
in
my
iudgement
,
that
by
the
whore
Rome
is
vnderstood
.
The
Iesuites
Ribera
,
and
Viega
say
the
same
in
their
expositions
of
this
Chap.
Tertullian
in
his
booke
against
the
Iewes
,
[
*
](A20930-e28460-b)
*
Babylon
apud
Iohannem
nostrum
Romanae
vrbis
figuram
portat
,
proinde
&
magnae
,
&
regno
superbae
,
&
sanctorum
debellatricis
.
Babylon
in
S.
Iohn
doth
represent
Rome
,
being
as
great
,
and
as
prowde
of
her
dominions
,
&
as
tyrannising
over
the
Saints
as
ever
Babylon
was
.
The
like
vnto
which
he
saith
in
his
3
booke
and
8.
chap.
against
Marcion
.
S.
Hierome
in
the
11.
question
to
Algasia
,
According
to
the
Revelation
of
S.
Iohn
in
the
forehead
of
the
queane
clad
in
purple
there
was
a
name
of
blasphemy
written
,
to
wit
,
Rome
the
everlasting
,
and
in
his
17.
Epist.
to
Marcella
,
[
*
](A20930-e28510-b)
*
Et
hic
puto
locus
sanctior
est
Tarpeia
rupe
quae
de
coelo
saepius
fulminata
ostendit
quod
domine
displiceret
.
Lege
Apocalypsin
Iohan.
&
quod
de
muliere
purpurata
cantetur
contuere
.
This
place
of
Bethlehem
▪
I
am
perswaded
is
more
holy
then
that
Tarpeian
rocke
(
that
is
to
say
then
the
Capitoll
of
Rome
)
which
by
being
often
strooke
with
thunder
from
heaven
did
shew
that
it
did
not
please
God
.
Read
the
Revelation
of
S.
Iohn
,
and
see
that
which
is
there
foretold
of
the
whore
clad
in
purple
,
and
of
the
blasphemie
written
in
her
forehead
,
and
of
the
7.
hils
,
and
of
manie
waters
,
and
the
destruction
of
Babylon
.
Bellarmine
doeth
confesse
this
,
but
saith
that
S.
Iohn
speakes
of
heatbenish
Rome
,
and
not
of
Christian
Rome
,
such
as
it
is
now
adaies
.
Which
is
altogither
incoherent
;
1.
For
heathnish
Rome
did
not
reigne
over
kings
,
seeing
that
it
did
put
downe
kings
.
2.
Heathnish
Rome
did
not
seduce
the
kings
by
flatterie
,
and
perswasion
,
seeing
that
it
went
downe
rightly
to
worke
,
and
conquered
them
by
open
force
.
3.
Moreover
here
is
mention
made
of
the
finall
ruine
of
Rome
,
so
that
it
shall
never
be
built
vp
againe
,
which
yet
never
befell
heathenish
Rome
;
when
therfore
this
destruction
foretold
of
shall
arriue
,
it
shall
not
light
vpon
the
citty
whilest
it
is
heathenish
,
but
after
that
Paganisme
is
abolished
.
And
indeed
S.
Hierom
in
the
Epistle
to
Marcella
formerly
alleadged
,
albeit
he
say
that
Rome
by
the
confession
of
Christ
hath
defaced
the
name
of
blasphemy
;
neverthelesse
he
spares
not
in
the
same
place
to
recite
the
threatnings
in
the
Apocalyps
against
it
as
not
yet
come
,
&
doth
exhort
Marcella
to
goe
out
of
Babylon
,
which
were
absurd
if
these
threatnings
had
been
pronounced
only
against
heathnish
Rome
.
I
would
also
know
what
sins
should
be
the
cause
of
the
finall
destruction
of
Rome
.
Is
it
likely
that
it
shall
bee
destroyed
for
the
sinnes
committed
by
Nero
or
Domitian
1500
yeares
since
?
So
it
is
cleere
that
it
shall
be
destroyed
for
the
sinnes
founde
in
it
vpon
the
time
of
its
destruction
.
Nor
may
wee
omit
that
which
the
King
notes
as
very
fitting
to
this
purpose
,
to
wit
,
that
S.
Iohn
giues
vs
to
vnderstand
that
his
intent
is
to
speake
of
thinges
to
come
,
but
heathnish
Rome
and
the
idolatrie
thereof
were
present
in
S.
Iohns
time
.
To
conclude
,
the
truth
is
so
cleere
on
our
side
,
that
the
Iesuits
themselues
which
haue
written
commentaries
vpon
the
Apocalyps
,
to
wit
,
Ribera
,
and
Viega
,
take
our
parts
,
and
speake
for
vs
.
[
a
](A20930-e28670-b)
a
Ribera
in
Apoc.
ca.
14.
num.
42
De
Roma
intelligendum
non
solùm
qualis
sub
Ethnici●
imperatori●us
olim
suit
sedetiam
qualis
in
fine
seculi
futura
est
.
Ribera
saith
,
We
are
to
vnderstand
this
not
only
of
Rome
as
it
was
heretofore
vnder
the
Emperours
,
but
also
as
it
shall
be
a●
the
end
of
the
world
.
Viega
after
the
same
manner
.
[
b
](A20930-e28730-b)
b
Viega
in
17.
Apoc.
com
.
1.
Sec.
3
omnia
quae
in
his
capitibus
commemorantur
in
Romanam
vrb●m
apertissime
quadrant
.
All
that
which
is
spoken
in
these
chapters
doth
manifestly
agree
to
Rome
.
As
for
the
name
of
Babylon
it
is
to
be
applyed
to
Rome
which
served
Idols
before
euer
it
did
receiue
the
faith
of
Christ
,
&
to
Rome
as
it
shall
be
a
little
before
the
time
of
Antichrist
.
[
c
](A20930-e28800-b)
c
De
praescriptione
adversus
Hermogenem
Foelix
ecclesia
cui
t●tam
doctrinam
Apostoli
cum
sanguine
suo
pro
suderunt
.
Tertullian
(
I
must
confesse
)
saith
that
the
Church
of
Rome
is
happy
,
to
which
the
Prophets
did
powre
out
their
doctrine
togither
with
their
bloud
.
But
he
speakes
this
to
the
church
and
not
to
the
citty
,
that
is
,
to
a
few
of
the
faithfull
which
lay
hid
amidst
the
corruption
of
this
great
cittie
,
which
seemes
to
be
never
the
purer
nowe
a
daies
for
all
its
outwarde
profession
of
christianity
:
but
if
the
preaching
of
Iesus
Christ
in
Capernaum
▪
and
in
Ierusalem
did
not
exempt
these
townes
from
the
curse
of
God
,
why
should
the
presence
of
Saint
Peter
at
Rome
bee
able
to
exempt
it
for
ever
from
malediction
.
Some
of
the
auncient
were
of
opinion
that
this
great
whore
did
signifie
the
whole
body
and
assembly
of
the
wicked
,
and
the
citty
of
the
divell
:
which
is
refelled
hereby
,
because
S.
Iohn
saith
,
that
shee
raigneth
over
the
nations
:
for
if
this
exposition
were
true
,
then
shee
must
needes
reigne
over
her selfe
;
shee
that
reigneth
cannot
be
the
same
thing
with
those
over
whom
shee
reigneth
.
Herevnto
adde
that
the
7
hils
and
the
7
kings
,
and
the
habit
of
scarlet
,
cannot
be
applyed
to
this
meaning
.
That
to
sit
vpon
many
waters
,
doth
signifie
to
raigne
over
many
people
,
S.
Iohn
himselfe
doth
say
in
the
15
verse
,
and
wee
haue
proued
it
in
an
other
place
more
at
large
.
The
second
part
of
this
prophecie
.
2
With
whom
the
kings
of
the
earth
haue
committed
fornication
,
and
the
inhabitants
of
the
earth
are
drunke
with
the
wine
of
her
fornication
.
The
Exposition
.
By
whose
suggestion
the
kings
of
the
earth
haue
plaid
the
Idolatours
,
and
shee
hath
made
the
inhabitantes
of
the
earth
drunken
with
her
Idolatrie
.
The
Proofe
.
The
Papal
Empire
being
not
of
strength
sufficient
to
abolish
the
kings
,
doth
make
them
drunke
,
and
lay
them
asleepe
.
It
is
the
Pope
that
doeth
abuse
the
bounty
of
our
kings
,
and
vngratefully
forgetting
what
benefactours
they
haue
beene
vnto
him
hath
taken
the
third
part
of
their
land
from
them
,
and
the
fifth
part
of
their
subiects
,
over
whom
he
boasteth
that
he
hath
absolute
power
,
to
giue
and
take
away
their
crownes
at
his
pleasure
,
&
receiues
homage
,
and
an
oath
of
alleageance
from
them
,
and
in
way
of
recompence
paies
then
with
trifles
,
sending
them
some
holy
Beads
,
some
Indulgences
,
or
certaine
supposed
reliques
:
and
giues
them
the
priuiledge
of
communicating
vnder
both
kinds
,
that
is
to
say
,
he
permits
them
,
by
a
speciall
favour
,
to
obay
Iesus
Christ
,
&
giues
them
that
by
way
of
a
priuiledge
,
which
Iesus
Christ
did
grant
to
al
Christians
.
Likewise
it
is
to
gratifie
kings
that
hee
doeth
suffer
them
to
hold
his
horses
bridle
,
and
when
his
Holinesse
is
reading
the
Masse
in
his
owne
person
,
to
hold
the
bason
vnto
him
on
their
knees
,
as
if
they
were
subdeacons
.
It
is
the
Pope
that
hath
taken
from
our
kings
the
divine
seruice
in
the
language
of
their
natiue
countries
;
and
hath
giuen
them
the
Romane
language
in
token
of
subiection
;
Which
hath
taken
the
French
liturgie
from
them
,
and
given
them
another
to
be
sung
after
the
Romish
fashion
;
which
hath
taken
away
wiues
from
priests
:
which
hath
brought
vp
images
,
and
established
transubstantiation
,
the
feast
God
,
the
adoration
of
the
Sacrament
,
&
which
hath
wrested
the
holy
scripture
out
of
the
hands
of
the
people
.
The
third
part
of
this
prophecie
.
3
So
he
carried
mee
away
into
the
wildernesse
in
the
spirit
,
and
I
saw
a
woman
sit
vpon
a
scarlet
coloured
beast
,
ful
of
names
of
blasphemie
which
had
seaven
heads
,
and
ten
hornes
.
The
Exposition
.
3
So
then
the
Angell
tooke
me
,
and
carryed
me
aside
into
a
secret
place
,
and
I
saw
the
cittie
of
Rome
represented
vnder
the
forme
of
a
woman
,
which
bore
rule
over
an
Empire
,
the
chiefe
governors
wher
of
were
clad
in
scarlet
,
and
did
assume
many
blasphemous
titles
,
and
prerogatiues
.
And
this
Empire
seated
vpon
7.
hils
had
7
sorts
of
divers
successiue
governments
,
&
was
composed
of
tenne
realmes
,
&
principall
parts
.
The
Proofe
.
By
the
woman
(
saith
S.
Iohn
)
verse
18
the
citie
is
to
be
vnderstood
having
seauen
hills
,
that
is
to
say
,
Rome
.
Now
by
the
citie
wee
are
not
to
vnderstand
the
walles
,
seeing
that
hee
saith
that
this
citie
doth
reigne
ouer
the
people
,
and
vseth
flatterie
to
make
the
kings
of
the
earth
drunke
:
which
cannot
agree
to
the
buildings
,
but
only
to
the
gouernours
of
the
citie
,
that
is
to
say
,
to
the
Pope
&
his
consistory
.
This
woman
therefore
is
mounted
on
a
beast
hauing
7
heads
and
10
hornes
,
that
is
to
say
,
she
doth
reigne
ouer
the
Roman
Empire
,
which
is
fained
to
haue
7
heads
because
of
the
7
hills
on
which
Rome
is
situate
,
and
because
of
the
7
sorts
of
soueraigntie
which
haue
borne
rule
over
that
place
successiuely
,
as
the
Angel
doth
expound
it
in
the
9
and
10
verses
,
and
wee
haue
shewd
it
at
large
in
the
exposition
of
the
13.
chap.
&
1.
verse
.
She
is
also
clad
in
skarlet
,
for
this
is
the
Popes
habit
,
not
only
by
custome
,
but
by
expresse
rule
:
as
the
third
booke
of
holy
ceremonies
saith
in
the
3
sect.
and
5.
chap.
Ruber
color
propriè
ad
Papam
pertinet
;
The
red
colour
doth
properly
appertaine
to
the
Pope
.
and
in
the
[
*
](A20930-e29150-b)
*
Planum
totum
cum
magno
scabell●
coopertum
e●it
panno
●occin●o
.
1.
booke
,
1.
chap.
and
9.
sect.
it
is
said
that
the
Popes
chaire
,
and
the
place
vpon
which
it
stands
must
be
couered
al
ouer
with
cloth
of
skarlet
.
There
is
none
of
his
apparell
,
even
downe
to
his
stockings
,
and
shooes
,
that
is
not
of
skarlet
,
as
it
is
said
in
the
As
for
the
names
of
blasphemy
which
this
Papall
Empire
doth
assume
,
see
that
which
hath
beene
said
of
this
vpon
the
5.
verse
of
the
13.
chap.
The
4
part
of
this
Prophecie
.
4
And
the
woman
was
araied
in
purple
and
scarlet
,
and
gilded
with
gold
,
&
precious
stones
,
and
pearles
,
and
had
a
cuppe
of
gold
in
her
hand
,
full
of
the
abomination
,
&
filthinesse
of
her
fornication
.
The
Exposition
.
4
And
this
citty
(
that
is
to
say
the
rulers
of
it
)
was
clad
in
purple
&
scarlet
,
having
a
crowne
of
gold
vpon
her
head
,
and
a
crosse
of
gold
vpon
her
feet
,
and
vpon
her
crowne
,
and
on
her
hands
many
pretious
stones
,
with
a
mantle
embrodered
with
pearle
;
and
through
her
great
magnificence
she
made
all
the
people
to
drink
of
the
puddle
of
her
Idolatrie
,
The
Proofe
.
This
proposition
is
drawne
from
experience
knowne
to
every
man
,
and
from
the
rules
of
the
Church
of
Rome
published
by
our
adversaries
.
The
6.
Chap.
and
first
section
of
the
first
booke
of
holy
ceremonies
hath
these
words
;
They
put
red
stockings
on
his
legs
,
and
red
shooes
vpon
his
feet
adorned
with
a
crosse
of
gold
;
and
a
little
after
,
He
is
apparelled
with
a
long
Albe
,
a
girdle
,
and
a
stole
hanging
vpon
his
necke
all
embost
with
pearle
.
Whereas
it
is
added
that
this
whore
doth
giue
her
false
doctrines
vnto
men
in
a
cup
of
gold
,
the
meaning
thereof
is
that
she
giues
them
with
pompe
,
and
outward
magnificence
.
The
capitall
letters
of
these
words
,
Poculum
Aureum
Plenum
Abominationum
,
being
put
together
make
vp
Papa
:
Whether
it
be
that
it
falls
out
so
by
chance
,
or
rather
that
God
would
hereby
giue
vs
an
advertisement
.
And
that
which
makes
this
observation
the
better
worthie
the
noting
,
is
that
it
is
found
in
Latin
,
which
is
the
language
of
the
Church
of
Rome
.
What
these
abominations
are
of
which
Rome
makes
the
people
to
drinke
I
haue
already
shewed
throughout
my
whole
second
booke
.
The
5.
part
of
this
prophecie
.
5
And
in
her
forehead
was
a
name
written
,
A
mystery
,
that
great
Babylon
,
that
mother
of
whoredomes
,
and
abominations
of
the
earth
.
6
And
I
saw
the
woman
drunken
with
the
bloud
of
Saints
,
and
with
the
bloud
of
the
Martyrs
of
Iesus
,
and
when
I
saw
her
,
I
wondred
with
great
marvell
.
The
Exposition
.
5
And
made
profession
of
great
mysteries
in
her
doctrine
,
being
indeed
the
great
Babylon
,
the
headspring
of
Idolatrie
,
and
of
the
abominations
of
the
world
.
6
And
I
sawe
this
citie
glutted
with
the
blood
of
the
faithfull
,
raising
vp
persecutions
,
and
making
the
martyrs
to
bee
massacred
,
and
hauing
seen
this
,
I
was
striken
with
feare
,
and
stood
amazed
.
The
Proofe
.
Wee
haue
shewed
in
the
exposition
of
the
13.
chap.
and
16.
verse
that
according
to
the
stile
of
the
Prophets
and
the
Apocalyps
,
the
marke
in
the
forehead
signifies
the
profession
of
religion
;
in
this
place
therefore
,
to
haue
the
name
,
Mysterie
,
written
in
the
forehead
,
signifies
to
make
profession
of
abstruse
,
and
hidden
mysteries
,
such
as
all
the
mysteries
of
the
Masse
are
▪
of
which
Pope
Innocent
hath
written
6.
books
,
wherein
he
finds
great
mysteries
in
all
the
attire
,
and
euery
action
of
the
Priest
;
The
seuerall
habits
of
the
Priest
are
enigmaticall
,
and
all
his
gestures
allegoricall
,
the
priest
turnes
his
backe
to
the
people
,
because
God
said
vnto
Moses
[
a
](A20930-e29580-b)
a
Ex.
33
23
thou
shalt
see
my
backe
parts
.
Hee
which
reads
the
Epistle
,
goes
in
at
one
side
of
the
pulpit
,
and
out
at
another
,
because
it
is
written
,
[
b
](A20930-e29610-b)
b
Mat.
2.12
They
were
warned
from
God
to
turne
another
way
.
Hee
which
serues
the
priest
and
beares
vp
his
traine
,
doth
turne
and
apply
his
body
to
euery
motion
of
the
priest
,
because
it
is
written
,
Where
I
am
there
shall
my
servant
be
.
In
the
Episcopall
Masse
they
kisse
the
Bishop
on
his
shoulder
looking
vpon
his
face
backward
,
because
it
is
written
,
Videmus
in
aenigmate
.
The
Priests
follow
the
crosse
being
cloathed
in
white
surplisses
,
because
it
is
written
,
They
shall
follow
the
Lambe
being
cloathed
in
white
roabes
.
And
all
is
done
is
a
strange
language
,
in
words
mumbled
out
softly
,
for
feare
(
saith
Pope
Innocent
)
least
the
flies
should
tast
the
sweetnes
of
this
ointment
.
But
the
greatest
mysterie
of
all
others
is
the
doctrine
of
transubstantiation
which
makes
God
with
fiue
wordes
,
and
restraines
a
human
body
within
a
point
,
that
is
to
say
,
doth
enclude
that
which
is
long
,
within
that
which
hath
no
length
,
&
placeth
all
the
parts
of
a
mans
body
vnder
one
only
point
,
and
doth
at
the
same
time
make
length
to
be
in
the
host
,
&
no
length
breadth
,
and
no
breadth
.
There
is
a
mysterie
also
in
their
saying
ouer
the
same
prayer
,
7
,
or
50
times
precisely
,
according
to
the
number
of
the
beads
of
their
bracelet
,
&
in
their
making
vertue
to
be
in
a
number
,
so
that
if
a
man
fail
in
reckoning
,
all
the
grace
of
the
praier
is
gone
,
and
the
fruit
thereof
lost
.
Besides
we
haue
shewed
in
our
exposition
of
of
the
2.
chapt.
of
the
2.
to
the
Thessalonians
,
that
Poperie
is
wholy
wouen
together
with
a
profound
mysterie
,
and
wonderfull
craft
.
Now
although
this
bee
the
meaning
of
this
prophecie
,
yet
this
letteth
not
but
that
the
holy
Ghost
may
haue
a
reference
to
the
secret
and
mysticall
name
of
the
citie
of
Rome
which
she
vseth
in
her
ceremonies
,
and
most
secret
mysteries
.
Which
name
being
on
a
time
vttered
by
Valerius
Soranus
,
he
was
forthwith
punnisht
,
as
Plinie
reporteth
in
his
3.
booke
&
5.
chap.
and
Iulius
Solinus
in
the
first
chapter
of
his
first
booke
.
Ioseph
Scaliger
a
man
no
lesse
faithfull
and
honest
,
then
learned
,
hath
often
told
me
that
being
at
Rome
with
Mounsieur
de
Abin
Embassadour
for
the
king
,
amongst
divers
other
things
of
S.
Angeloes
Castle
,
that
were
shewd
them
,
they
saw
old
plain
miters
,
which
had
the
worde
Mysterium
engraued
on
their
front
.
And
Brocard
witnesseth
as
much
in
his
notes
vpon
this
place
.
If
it
be
so
,
we
need
seeke
no
farther
for
any
other
interpretation
.
This
same
Rome
,
in
regard
of
those
which
raigne
there
,
is
called
Babylon
,
because
of
the
resemblance
betweene
these
two
.
Babylon
did
destroy
the
Temple
,
and
this
doth
destroy
the
Church
which
is
the
Temple
of
God
;
Babylon
did
lead
men
into
Captivitie
,
and
this
doth
detaine
the
Church
captiue
vnder
the
yoke
of
the
Inquisition
,
and
of
tyrannie
;
Babylon
did
gather
all
the
riches
of
the
earth
vnder
herselfe
,
and
this
doth
enrich
herselfe
by
the
spoiles
of
christianitie
;
Babylon
was
giuen
to
Idolatrie
,
and
so
is
this
too
;
Both
cities
were
first
built
by
theeues
.
The
captiuitie
of
Babylon
was
a
forerunning
signe
of
the
first
comming
of
our
Lord
,
and
the
captivitie
of
the
Church
vnder
the
Romish
bondags
,
is
a
forerunning
signe
of
the
second
comming
of
the
sonne
of
God
.
The
Fathers
vnderstood
it
so
.
Tertullian
hath
told
vs
aboue
that
S.
Iohns
Babylon
is
Rome
,
and
St
Augustin
in
the
18
booke
of
the
citie
of
God
.
chap.
2.22
.
saith
,
Babylon
is
the
first
Rome
,
and
Rome
is
the
second
Babylon
.
As
for
the
cruelties
and
persecutions
,
we
which
haue
suffered
them
&
in
whose
families
the
wounds
are
yet
to
bee
seene
,
beleeue
them
without
farther
proofs
.
See
what
we
haue
said
of
this
vpon
the
7
verse
of
the
13
Chapter
.
The
6.
part
of
this
prophecie
.
7
Then
the
Angell
said
vnto
me
.
Wherfore
marveilest
thou
?
I
will
shew
thee
the
mysterie
of
that
woman
,
and
of
that
beast
that
beareth
her
,
which
hath
seaven
heads
and
ten
hornes
.
8
The
beast
that
thou
haste
seene
,
was
,
and
is
not
,
&
shall
ascend
out
of
the
bottomlesse
pit
,
and
shall
go
into
perdition
,
and
they
that
dwell
on
the
earth
shall
wonder
(
whose
names
are
not
written
in
the
booke
of
life
from
the
foundation
of
the
world
)
when
they
behold
the
beast
that
was
,
and
is
not
,
and
yet
is
.
The
Exposition
.
7
Then
the
Angel
said
vnto
me
,
why
dost
thou
wonder
?
I
will
shewe
thee
the
interpretation
of
the
vision
,
and
will
tell
thee
what
the
beast
represented
by
a
woman
meanes
,
&
what
the
Empire
is
,
that
is
figured
by
a
beast
hauing
7.
heads
,
and
ten
hornes
.
8
The
beast
which
thou
sawest
is
the
Empire
of
Rome
,
which
did
continue
for
a
long
time
,
but
now
is
no
more
,
being
vanquisht
,
and
driven
from
Rome
,
and
Italie
by
the
Lumbards
:
but
shall
rise
vp
againe
from
a
low
place
,
and
bee
restored
by
the
Papacie
,
till
the
time
that
God
at
last
shall
destroy
it
.
And
the
inhabitants
of
the
earth
,
which
haue
not
beene
enrolled
from
the
foundation
of
the
world
amongst
the
number
of
the
Elect
,
shall
wonder
seeing
the
Empire
of
Rome
,
which
was
at
Rome
but
was
driven
thence
by
the
Lumbards
,
and
neverthelesse
doth
nowe
growe
vp
againe
,
and
is
reerected
by
the
Papacie
,
so
that
a
man
may
say
that
the
Roman
Empire
is
,
and
is
not
;
that
it
is
not
because
the
Roman
Emperours
are
no
more
;
that
it
is
because
the
Pope
doth
in
a
manner
set
vp
the
Empire
againe
although
it
bee
vnder
another
name
and
forme
.
The
Proofe
.
For
the
vnderstanding
of
this
prophecie
we
are
to
note
that
S.
Iohn
in
this
8.
v.
doth
followe
the
stile
of
the
Prophets
,
which
is
to
speake
of
things
to
come
as
if
they
were
present
,
or
past
;
&
to
transport
his
spirit
beyond
future
ages
,
as
if
they
were
already
gon
.
For
S.
Iohn
in
this
place
doth
speake
as
if
he
were
liuing
at
the
time
wherein
(
the
Roman
Empire
being
ruinated
by
the
Lumbards
)
the
Pope
did
cast
about
to
compasse
a
temporall
Monarchie
,
and
to
reerect
the
Empire
in
his
owne
person
:
The
vnderstanding
of
this
cleereth
the
prophecie
,
for
larger
proofes
whereof
turne
backe
to
that
which
wee
haue
said
vpon
the
1
&
3
verses
of
the
13
Chapter
.
That
which
is
said
at
the
ende
is
plaine
enough
of
it selfe
,
to
wit
,
that
the
Pope
is
Emperour
vnder
another
title
,
and
another
forme
of
Empire
.
For
we
haue
shewed
,
how
he
hath
drawne
the
rights
,
&
dignities
of
Emperours
vnto
himselfe
;
Although
the
forme
of
his
gouernement
be
diuers
from
theirs
.
For
the
Emperours
did
raigne
by
force
,
but
he
by
fraud
;
In
the
ancient
Empire
the
spirituall
power
was
only
a
dependance
of
the
temporall
,
but
in
the
papacie
the
Temporall
power
doth
depend
vpon
the
spirituall
.
The
7.
part
of
this
prophecie
.
9
Here
is
the
minde
that
hath
wisdom
.
The
7.
heads
are
7.
mountaines
,
whereon
the
woman
sitteth
▪
they
are
also
7.
kings
.
10
Fiue
are
fallen
,
and
one
is
,
and
an
other
is
not
yet
come
:
and
when
he
commeth
he
must
continue
a
long
space
.
11
And
the
beast
that
was
and
is
not
▪
is
even
the
eighth
,
and
is
one
of
the
7.
&
shal
goe
into
destruction
.
The
Exposition
.
9
Here
is
need
of
wisdome
to
vnderstand
this
matter
.
In
this
vision
of
the
beast
which
hath
7
heads
and
10
hornes
,
by
the
7
▪
heads
wee
are
to
vnderstand
7.
hills
,
vpon
which
the
cittie
of
Rome
is
situate
.
10
As
also
7.
sortes
of
soueraigntie
or
gouernement
which
must
beare
rule
at
Rome
one
after
another
,
to
wit
▪
the
kings
the
Consuls
,
the
militarie
Tribunes
,
the
Decemvirs
,
the
Dictatours
,
the
Emperors
and
the
Popes
.
The
6.
is
nowe
,
to
wit
▪
the
Emperours
:
And
the
7
▪
(
to
wit
,
the
Popes
those
Pontificall
earthly
monarchs
)
is
not
yet
come
,
and
when
it
shall
come
,
it
shall
continue
for
a
certaine
time
.
11
And
also
by
the
Roman
Empire
,
which
was
and
is
now
no
more
,
the
Empire
of
Charlemaigne
,
and
his
successours
,
is
to
be
vnderstood
,
which
did
governe
at
Rome
for
a
time
before
the
Monarchie
of
the
Popes
was
fully
perfected
;
which
Emperours
although
they
be
an
8
head
,
doe
yet
neuerthelesse
beare
the
name
of
one
of
the
7.
to
wit
of
the
Emperours
.
This
exposition
doth
proue
it selfe
,
and
experience
speakes
for
it
without
any
proofe
.
Besides
as
concerning
the
7
▪
hills
;
and
7
sorts
of
soveraigntie
,
we
haue
spoken
of
them
at
large
in
the
13
chap.
&
1.
verse
.
The
8
part
of
this
Prophecie
.
12
and
the
10.
hornes
which
thou
sawest
,
are
10
kings
,
which
yet
haue
not
received
a
kingdome
,
but
shall
receiue
power
as
kings
at
one
hower
,
with
the
beast
.
13
These
haue
one
minde
,
&
shall
giue
their
power
,
and
authority
vnto
the
beast
.
14
These
shall
fight
with
the
Lamb
,
&
the
Lambe
shall
overcome
them
;
for
hee
is
Lord
of
Lords
▪
and
king
of
kings
:
and
they
that
are
on
his
side
are
called
faithfull
,
and
chosen
.
The
Exposition
.
12
But
by
the
10
hornes
of
this
beast
which
is
the
Roman
Papall
Empire
,
are
vnderstood
10
kings
which
haue
not
as
yet
begun
to
raigne
,
but
shall
raigne
together
with
the
Roman
Papal
Empire
.
13
The
counsells
of
these
kings
are
ruled
by
the
counsel
of
the
Papal
Empire
,
and
they
lend
assistance
vnto
this
Empire
with
their
power
.
14
They
shall
fight
against
Iesus
Christ
,
but
Iesus
Christ
shall
overcome
them
because
he
is
Lord
of
Lords
,
&
king
of
kings
,
and
they
which
are
his
,
are
called
elect
and
faithfull
.
The
Proofe
.
In
this
number
of
10
kings
doth
the
euidence
of
this
prophecie
principally
appeare
.
We
shall
see
anon
in
the
exposition
of
the
7
chap.
of
Daniel
,
how
that
a
little
before
the
Pope
came
to
bee
an
earthly
Monarch
,
the
ancient
Roman
Empire
was
devided
into
10
kingdomes
,
and
cut
out
into
10
peeces
.
We
haue
also
seene
vpon
the
1
verse
of
the
13
chap.
that
the
Roman
Empire
,
whilst
it
was
in
its
flourishing
estate
,
did
consist
of
10
provinces
&
principall
parts
.
But
here
mention
is
made
of
Kings
that
the
Pope
shall
subiect
vnto
himselfe
and
which
shall
vnite
themselues
●n
a
bond
of
amitie
with
the
Pope
.
Gregory
the
7
surnamed
Hildebrand
was
he
that
did
first
exalt
the
Papacie
to
the
[
a
](A20930-e30620-b)
a
An.
107●
.
heigth
of
glory
,
and
worldly
greatnesse
:
Now
at
the
same
time
10
kingdomes
did
serue
Papisme
,
first
The
Empire
of
Germanie
,
2.
Fraunce
,
3.
England
,
4.
Scotland
,
5.
Denmarke
,
6.
Polonie
,
7.
the
kingdome
of
Spain
8.
the
kingdome
of
Navarre
.
9.
The
kingdome
of
Hungarie
,
10.
the
kingdome
of
Naples
,
and
Sicilie
.
Yea
and
in
the
memorie
of
our
forefathers
Pope
Leo
the
10
,
being
as
yet
in
his
full
force
,
a
little
before
the
wound
which
hee
receaued
,
Papistrie
held
10
kingdomes
in
possession
.
1.
The
Empire
of
Germanie
.
2.
Fraunce
.
3.
England
,
4.
Scotland
,
5.
Denmarke
.
6.
Polonie
,
7.
Hungarie
.
8.
The
realme
of
Arragon
,
Naples
,
and
Sicilie
.
9.
The
realme
of
Castile
.
10.
The
realme
of
Portugall
.
For
the
realme
of
Bohemia
is
a
fiefe
of
the
Empire
of
Germanie
,
and
an
Electorate
of
the
Empire
.
Moreouer
it
is
said
that
these
kings
shall
begin
to
raigne
together
with
the
beast
,
because
(
as
the
King
of
great
Brittaine
hath
truely
noted
)
all
the
realmes
as
it
were
of
Christendome
,
as
well
as
the
Papal
Monarch
(
if
we
looke
back
to
their
first
originall
)
tooke
their
beginning
from
the
division
of
the
Roman
Empire
.
Since
therefore
by
this
so
cleere
an
exposition
it
is
evident
that
the
King
of
England
is
one
of
those
which
S.
Iohn
speaks
of
,
and
that
his
predecessours
of
England
and
Scotland
did
make
vp
two
hornes
of
this
beast
what
pleasure
is
it
vnto
this
so
great
a
King
to
read
himselfe
mentioned
in
these
diuine
reuelations
?
or
who
can
better
diue
into
the
meaning
of
this
prophecie
,
then
he
which
makes
vp
a
part
of
the
prophecy
The
9
part
of
this
prophecie
.
15
And
he
said
vnto
me
,
The
waters
which
thou
sawest
,
where
the
whore
sitteth
,
are
people
,
and
multitudes
,
and
nations
,
and
tongues
.
16
And
the
10
hornes
which
thou
sawest
vpon
the
beast
,
are
they
that
shall
hate
the
whore
,
and
shall
make
her
desolate
,
and
naked
,
and
shall
eate
her
flesh
,
and
burne
her
with
fire
.
17
For
God
hath
put
in
their
hearts
to
fulfill
his
will
,
and
to
doe
with
one
consent
for
to
giue
their
kingdome
vnto
the
beast
,
vntill
the
words
of
God
be
fulfilled
.
18
And
that
woman
which
thou
sawest
is
that
great
citty
which
reigned
ouer
the
kings
of
the
earth
.
The
Exposition
.
15
After
he
said
vnto
me
,
the
waters
which
thou
sawest
,
ouer
which
Rome
the
Idolatresse
hath
dominion
,
doe
signifie
people
,
and
multitudes
,
and
nations
of
divers
languages
.
16
And
the
10
hornes
which
thou
sawst
this
Empire
to
haue
,
are
the
same
10
kings
,
which
in
the
ende
shall
conspire
against
it
,
and
consume
it
,
and
burne
it
.
17
For
God
hath
inclined
their
harts
that
they
should
do
his
will
in
executing
his
iudgements
,
and
that
they
should
lay
their
heads
together
,
and
should
aid
this
Papall
Empire
with
their
forces
,
only
vntill
the
time
of
its
continuance
appointed
by
God
bee
accomplished
.
18
And
this
woman
which
thou
sawst
is
Rome
that
great
city
,
which
commands
the
realmes
of
the
earth
.
The
Proofe
.
That
which
is
propheticall
in
these
4.
verses
is
not
yet
accomplisht
,
but
the
accomplishment
of
the
prophecies
precedent
,
doth
make
vs
presume
of
the
certaintie
of
this
,
and
is
a
token
that
it
shall
bee
accomplisht
ere
long
.
It
lies
kings
vpon
to
set
themselues
forward
to
serue
God
in
this
so
great
a
worke
.
Blessed
shall
hee
bee
(
saith
the
[
a
](A20930-e30980-b)
a
Ps.
137
Psamist
)
which
shall
dash
the
children
of
Babell
against
the
stones
.
These
children
of
Babell
are
the
false
doctrines
.
This
stone
is
Iesus
Christ
,
a
chosen
,
tried
stone
,
the
foundation
stone
of
the
Church
[
b
](A20930-e31010-b)
b
Es.
28.16
.
&
8
14.
Mat.
21.
vpon
which
stone
whosoeuer
falleth
shall
be
broken
.
THE
PROPHECIE
CONtained
in
the
7.
chapter
of
Daniell
.
CHAP.
8.
1
In
the
first
yeare
of
Belshazzar
king
of
Babell
Daniel
saw
a
dreame
,
and
there
were
visions
in
his
head
,
vpon
his
bed
:
then
he
wrote
the
dreame
,
&
declared
the
summe
of
the
matter
.
2
Daniel
spake
and
said
,
I
saw
in
my
vision
by
night
,
and
behold
the
4
windes
of
heaven
stroue
vpon
the
great
sea
.
3
And
4
great
beasts
came
vp
from
the
sea
one
divers
from
an
other
.
4
The
1
was
a
Lyon
and
had
Eagles
wings
:
I
beheld
till
the
wings
thereof
were
pluckt
off
,
&
it
was
lifted
vp
from
the
earth
and
set
vpon
his
feete
as
a
man
,
and
a
mans
heart
was
given
him
.
5
And
behold
,
another
beast
which
was
the
second
,
was
like
a
Beare
,
and
stoode
vpon
the
one
side
:
and
hee
had
three
tuskes
in
his
mouth
amongst
his
teeth
,
and
they
said
thus
vnto
him
,
Arise
and
devoure
much
flesh
.
6
After
this
I
beheld
,
&
lo
there
was
an
other
like
a
Leopard
,
which
had
vpon
his
backe
4
wings
of
a
fowle
:
the
beast
had
also
4
heads
and
dominion
was
given
him
.
7
After
this
I
saw
in
the
visions
by
night
,
and
behold
the
fourth
beast
was
fearefull
,
and
terrible
,
and
very
strong
.
It
had
great
iron
teeth
,
it
devoured
,
and
brake
in
peeces
,
and
stamped
the
residue
vnder
his
feet
:
&
it
was
vnlike
to
the
beasts
that
were
before
it
,
for
it
had
10
hornes
.
8
As
I
considered
the
hornes
,
behold
there
came
vp
among
them
another
little
horn
,
before
whom
there
were
3
of
the
first
horns
pluckt
away
:
and
behold
in
his
throne
there
were
eies
like
the
eies
of
man
,
and
a
mouth
speaking
presumptuous
things
.
I
beheld
till
the
thrones
were
set
vp
,
and
the
ancient
of
daies
did
sit
,
whose
garment
was
as
white
as
snowe
,
and
the
haire
of
his
head
like
the
pure
wooll
:
his
throne
was
like
the
fiery
flame
,
and
his
wheeles
like
burning
fire
.
10
A
fiery
streame
issued
,
and
came
forth
from
before
him
:
thousand
thousands
ministred
vnto
him
,
,
and
ten
thousand
thousands
stood
before
him
:
the
iudgement
was
set
,
and
the
bookes
opened
.
11
Then
I
beheld
,
because
of
the
voice
of
the
presumptuous
words
which
the
horne
spake
:
I
beheld
even
till
the
beast
was
slaine
,
and
his
body
destroyed
,
and
giuen
to
the
burning
fire
.
12
As
concerning
the
other
beasts
,
they
had
their
dominion
taken
away
:
yet
their
liues
were
prolonged
for
a
certaine
time
and
season
.
13
As
I
beheld
the
visions
by
night
,
behold
one
like
the
sonne
of
man
came
in
the
clowdes
of
heaven
,
and
approached
vnto
the
ancient
of
daies
,
and
they
brought
him
before
him
.
14
And
he
gaue
him
dominion
&
honour
,
and
a
kingdome
:
that
all
people
,
nations
and
languages
should
serue
him
:
his
dominion
is
an
everlasting
dominion
,
which
shall
never
be
taken
away
,
and
his
kingdome
shall
never
be
destroyed
.
15
I
Daniel
was
troubled
in
my
spirit
in
the
midst
of
my
body
,
and
the
visions
of
mine
head
made
me
afraid
.
16
Therefore
I
came
vnto
one
of
them
that
stood
by
,
and
asked
him
the
truth
of
all
this
:
so
he
told
me
,
and
shewed
mee
the
interpretation
of
all
these
things
,
saying
,
17
These
4
great
beasts
,
are
4
kinges
which
shall
arise
out
of
the
earth
.
18
And
the
Saints
of
the
most
high
shall
receaue
their
kingdome
,
which
they
shal
possesse
for
ever
,
even
for
ever
and
ever
.
19
After
this
I
would
knowe
the
truth
of
the
fourth
beast
,
which
was
so
vnlike
to
al
the
others
,
very
fearefull
,
whose
teeth
were
of
yron
,
and
his
nayles
of
brasse
:
which
devoured
,
brake
in
peeces
,
and
stamped
the
residue
vnder
his
feet
.
20
Also
to
knowe
of
the
10
hornes
that
were
in
his
head
,
&
of
the
other
which
came
vp
,
before
whome
three
fell
,
and
of
the
horne
that
had
eies
,
and
of
the
mouth
that
spoke
presumptuous
things
;
whose
looke
was
more
stout
then
his
fellowes
.
21
I
beheld
,
and
the
same
horne
made
battell
against
the
Saints
,
yea
and
prevailed
against
them
.
22
Vntill
the
ancient
of
daies
came
,
&
iudgement
was
giuen
to
the
Saints
of
the
most
high
:
and
the
time
approached
that
the
Saints
possessed
the
kingdome
.
23
Then
he
said
,
the
fourth
beast
shall
be
the
fourth
kingdome
in
the
earth
,
which
shall
be
vnlike
to
all
the
kingdomes
,
and
shall
devoure
the
whole
earth
and
shall
tread
it
downe
,
and
breake
it
in
peeces
.
24
And
the
10
hornes
are
10
kings
that
shall
rise
out
of
this
kingdome
,
and
another
shall
rise
after
them
,
and
he
shall
be
vnlike
to
the
first
,
and
he
shall
subdue
3
kings
.
25
And
shall
speake
wordes
against
the
most
high
,
and
shall
consume
the
Saints
of
the
most
high
,
and
think
that
he
may
change
times
and
lawes
,
and
they
shall
be
giuen
into
his
hand
vntill
a
time
,
and
times
,
and
halfe
a
time
.
26
But
the
iudgement
shall
sit
,
&
they
shall
take
away
his
dominion
,
to
consume
and
destroy
it
vnto
the
end
.
27
And
the
kingdome
,
and
dominion
,
and
the
greatnesse
of
the
kingdomes
vnder
the
whole
earth
shall
be
given
to
the
holy
people
of
the
most
high
,
whose
kingdome
is
an
everlasting
kingdome
,
and
all
power
shall
serue
and
obay
them
.
The
Exposition
.
1
In
the
first
yeare
of
Belshazzar
king
of
Babel
Daniel
saw
a
dreame
,
and
lying
vpon
his
bed
,
had
his
head
troubled
with
visions
,
the
matter
of
which
dreame
hee
did
afterward
commit
to
writing
.
2
And
behold
here
what
hee
hath
written
of
it
.
I
had
a
vision
by
night
,
and
it
seemed
vnto
mee
that
the
windes
comming
from
the
foure
quarters
of
the
world
blew
vpon
the
sea
,
that
is
to
say
,
that
the
people
and
nations
(
whom
the
holy
scripture
doth
often
compare
to
the
sea
)
had
many
divers
and
contrary
tumults
to
disturbe
them
.
3
And
out
of
the
midst
of
these
people
,
and
nations
came
fowre
great
beastes
of
different
shapes
,
figuring
4
great
diverse
Empires
,
which
should
reigne
in
the
world
.
4
The
first
beast
which
did
represent
the
first
Empire
,
to
wit
,
that
of
Babylon
,
was
like
vnto
a
Lyon
,
to
note
his
noblenesse
,
and
valour
,
and
had
the
wings
of
an
Eagle
,
to
note
the
speedy
atchieuements
of
his
conquests
.
And
I
beheld
till
this
actiue
vigour
was
taken
from
him
,
and
that
being
spoiled
of
his
bestiall
fiercenesse
,
he
learned
the
lesson
of
obedience
,
and
was
taught
to
abstaine
from
blood
,
that
so
hee
might
liue
with
humanitie
like
a
man
,
and
not
with
crueltie
like
a
beast
.
5
After
this
Empire
succeeded
the
Empire
of
Persia
,
figured
by
a
bear
,
which
lay
along
vpon
one
side
,
either
because
his
conquests
did
stretch
from
east
to
west
,
or
else
because
he
was
like
a
beare
resting
himselfe
,
which
never
lyeth
farre
of
from
the
prey
which
hee
hath
seized
vpon
.
And
this
beare
amongst
many
other
teeth
had
3
great
teeth
or
tuskes
,
signifying
that
amongst
many
other
kingdoms
which
this
Empire
should
possesse
,
hee
should
haue
3
great
and
mightie
kingdoms
:
that
of
Persia
,
that
of
Media
,
&
that
of
Babylon
.
And
God
being
incensed
against
men
sent
out
this
beare
to
make
them
dye
.
6
After
the
fall
of
this
Empire
,
behold
a
third
Empire
rose
vp
,
to
wit
,
that
of
the
Macedonians
,
figured
by
a
Leopard
,
because
of
its
crueltie
,
subtiltie
,
and
celerity
,
represented
by
the
4
wings
.
And
this
Empire
was
forthwith
divided
into
foure
kingdoms
,
which
are
the
kingdoms
of
the
Seleucidae
in
Asia
maior
,
the
kingdome
of
Antigonus
in
Asia
minor
,
the
kingdome
of
the
Ptolomies
in
Egypt
,
and
the
kingdome
of
Greece
,
and
God
gaue
vnto
this
Empire
to
raigne
over
the
earth
.
7
After
this
Empire
there
arose
another
Empire
figured
by
a
most
dreadful
&
mightie
strong
beast
.
It
had
mighty
kingdomes
and
provinces
vnder
it
;
it
did
scatter
and
ruinate
,
tyrannizing
over
those
whom
it
did
not
slay
.
And
this
Empire
was
differing
in
force
and
power
from
the
Empires
that
went
before
,
and
had
10
parts
and
principall
provinces
vnder
it
,
&
as
it
fell
to
decay
,
ten
kingdomes
also
did
arise
out
of
the
division
thereof
.
8
As
I
stood
wondring
at
the
greatnesse
of
this
Empire
from
which
10
kingdomes
did
arise
,
behold
a
Monarch
growing
like
a
little
horne
amidst
the
other
,
that
sprang
vp
from
betweene
these
kingdomes
,
which
for
his
share
did
possesse
such
a
portion
of
this
Roman
Empire
,
as
there
is
of
3
to
10
,
that
is
to
say
,
well
neer
the
third
part
,
and
had
the
eies
of
humane
vnderstanding
,
having
contrived
the
building
of
his
kingdome
by
wonderfull
policie
,
and
spoke
prowdly
and
arrogantly
,
boasting
that
he
could
not
erre
,
that
hee
was
the
supreme
iudge
in
matters
of
faith
and
religion
,
that
he
was
a
vice-God
,
and
God
vpon
earth
,
King
of
kings
,
the
head
and
spowse
of
the
Church
,
his
holynesse
,
and
a
disposer
of
kingdomes
.
9
I
considered
with
my selfe
howe
this
Bishop
did
advance
himselfe
,
&
continue
,
vntill
the
thrones
mounted
vpon
wheeles
,
were
set
in
their
proper
places
,
that
is
to
say
,
vntill
the
day
of
iudgement
were
well
onward
,
and
hard
at
hand
,
and
the
Lord
God
sat
down
vpon
these
thrones
who
is
called
the
Ancient
of
daies
,
because
he
is
from
before
all
time
,
&
from
before
all
antiquitie
,
and
hee
was
cloathed
with
the
light
,
and
had
a
head
all
hoary
gray
,
to
signifie
his
age
,
his
throne
was
like
the
flame
,
and
the
wheeles
of
his
throne
were
as
burning
fire
.
10
His
iudgments
like
a
fiery
stream
went
from
before
his
presence
.
An
infinite
number
of
Angels
stood
before
him
,
waiting
his
pleasure
.
So
he
sate
him
downe
to
iudge
the
world
:
and
that
hee
might
proceed
with
equity
,
all
his
bookes
were
opened
.
To
wit
,
the
booke
of
the
sinnes
of
men
mentioned
in
the
65
chap.
of
[
*
](A20930-e32820-b)
*
Esa.
65.
v.
6
Behold
it
is
written
before
me
:
I
wil
not
keepe
silence
.
Esay
,
and
in
the
20.
of
the
Apocalyps
;
as
also
the
booke
of
the
afflictions
of
the
faithfull
,
mentioned
in
the
[
*
](A20930-e32870-b)
*
Ps.
56.
v
▪
8
Thou
purest
my
teares
in
●o
thy
bottle
,
are
they
not
in
thy
regi●●er
?
56
Psalm
;
&
the
booke
of
life
wherein
the
elect
are
registred
,
mentioned
in
the
13
of
the
Apocalyps
,
and
17.
11
And
I
beheld
with
admiration
,
how
this
sonne
of
perdition
spoke
prowd
words
,
till
at
last
his
Empire
was
destroyed
,
and
the
body
of
this
Roman
Monarchie
abolisht
,
&
the
keyes
thereof
thrown
into
everlasting
fire
.
12
And
al
dominion
was
taken
from
the
other
beasts
,
albeit
they
had
continued
for
a
long
time
in
the
world
.
13
As
I
was
ravisht
by
night
with
the
contemplation
of
this
vision
,
I
saw
the
sonne
of
God
our
Lord
Iesus
,
which
came
downe
from
heauen
,
carried
vpon
the
clouds
,
and
hee
approached
vnto
God
his
father
which
sate
vpon
the
throne
.
And
his
father
made
him
sit
on
his
right
hand
to
iudge
the
world
.
14
Giuing
him
a
name
aboue
all
names
,
and
all
power
both
in
heaven
and
in
earth
,
so
that
every
knee
shoulde
bowe
before
him
,
and
all
people
should
giue
him
glory
,
and
praise
.
His
dominion
is
an
everlasting
dominion
which
shal
not
pass
away
,
and
his
kingdome
shall
not
bee
destroyed
.
This
was
the
vision
of
Daniel
,
the
meaning
whereof
when
he
required
,
it
was
giuen
him
by
one
of
the
Angels
that
stood
by
in
these
words
,
17
These
4
great
beasts
are
foure
kings
that
shall
arise
out
of
the
earth
.
18
And
the
Saints
of
the
most
high
shall
receaue
the
kingdome
,
which
they
shall
possesse
for
ever
,
even
for
ever
and
ever
.
The
Exposition
.
17
These
4
great
beasts
signifie
foure
Realmes
or
Monarches
,
that
shal
arise
out
of
the
earth
.
18
Who
being
once
abolisht
,
God
shall
giue
his
faithfull
servants
the
kingdome
of
heauen
,
which
they
shall
enioy
everlastingly
.
This
exposition
having
not
satisfied
Daniel
concerning
that
which
he
desired
most
to
know
,
to
wit
,
what
was
meant
by
the
fourth
beast
that
had
tenne
heads
,
and
the
little
horne
that
grew
out
,
the
same
Angel
doth
expound
it
more
at
large
vnto
him
,
saying
,
23
The
fourth
beast
shall
be
the
fourth
kingdome
in
the
earth
,
which
shall
be
vnlike
to
all
the
kingdomes
,
and
shall
devoure
the
whole
earth
,
and
shall
tread
it
downe
,
and
breake
it
in
peeces
.
24
But
the
10
hornes
are
10
kings
that
shall
rise
out
of
this
kingdome
,
and
another
shall
rise
after
them
,
which
shall
be
vnlike
to
the
first
,
and
he
shall
subdue
3
Kings
.
25
Hee
shall
speake
words
against
the
most
high
,
and
shall
consume
the
Saints
of
the
most
high
,
and
think
that
he
may
change
times
and
lawes
,
and
the
Saints
shall
be
giuen
into
his
hand
vntill
a
time
,
and
times
,
&
half
a
time
.
26
But
the
iudgement
shall
be
held
,
and
they
shall
take
away
his
dominion
to
consume
and
destroy
it
vnto
the
end
.
27
That
the
kingdome
,
and
dominion
,
and
the
greatnesse
of
the
kingdomes
vnder
the
whole
heaven
,
may
bee
given
to
the
holy
people
of
the
most
high
;
the
kingdome
of
which
people
is
an
everlasting
kingdome
,
and
all
the
powers
shall
serue
and
obay
them
.
The
Exposition
.
23
The
fourth
beast
signifies
the
fourth
Empire
on
the
earth
,
which
shall
differ
from
the
other
Empires
in
greatnes
and
violence
,
and
shall
conquer
all
the
earth
,
and
subiect
it
,
and
wast
it
.
24
But
the
10
horns
which
shal
arise
out
of
it
,
are
10
kingdomes
which
shall
spring
vp
from
the
dissipation
of
this
Empire
,
&
shall
divide
it
into
10
peeces
.
But
after
that
these
kingdomes
shall
bee
erected
amongst
them
,
whose
Empire
shall
bee
altogether
divers
from
the
others
,
to
wit
,
the
Bishop
of
Rome
:
for
hee
shall
●ule
vnder
the
shew
of
religion
,
&
spiritual
power
;
and
shall
possesse
well
neere
the
third
part
of
the
provinces
of
the
ancient
Empire
,
and
keepe
them
vnder
him
.
25
He
shall
speak
blasphemy
against
God
,
and
persecute
the
Church
,
and
take
vpon
him
to
change
the
course
of
the
year
and
make
the
daies
holy
or
prophane
at
his
pleasure
:
hee
shall
take
vpon
him
also
to
change
the
law
in
cutting
off
the
second
commandement
,
and
denying
that
it
is
sinne
to
transgresse
the
last
,
and
dispensing
with
other
commandements
,
&
prescribing
lawes
of
equall
authority
with
the
law
of
God
,
yea
and
of
more
authoritie
,
and
the
Church
shall
bee
held
captiue
vnder
him
for
the
space
of
1260
yeares
.
26
But
the
day
of
iudgement
shall
come
:
and
Iesus
Christ
comming
into
the
world
shall
take
his
dominion
from
him
,
and
shall
destroy
him
vtterly
.
27
To
the
end
,
that
a
soueraigne
dominion
over
all
worldly
greatnesse
may
be
giuen
to
the
Church
of
God
,
which
is
the
assembly
of
the
Saints
,
to
which
church
God
hath
given
an
euerlasting
kingdome
and
all
power
both
of
men
and
diuels
shal
be
subiect
vnto
it
.
The
Proofe
.
Albeit
this
exposition
doe
explaine
it selfe
,
and
be
full
of
perspicuitie
:
yet
to
remoue
all
difficulties
,
I
will
cleere
6.
points
in
which
the
whole
proofe
of
our
exposition
doth
consist
,
and
will
shew
.
1
That
the
Roman
Empire
falling
to
decay
in
the
West
,
and
the
East
,
was
divided
into
parts
or
kingdomes
,
which
Dan.
v.
7
.
and
24.
saith
are
vnderstood
by
the
10
hornes
of
the
fourth
beast
.
II.
That
the
Bishop
of
Rome
doth
possesse
well
neer
the
third
part
of
the
ancient
Roman
Empire
.
III.
That
the
Bishop
of
Rome
doth
change
times
and
the
law
.
IV.
What
the
meaning
of
a
time
,
times
,
and
halfe
a
time
is
,
during
which
tearme
,
the
Saints
shall
bee
made
slaues
,
and
the
church
kept
in
bondage
.
V.
What
this
Empire
&
dominion
is
that
is
giuen
to
the
Saints
.
VI.
That
vpon
good
reason
by
the
fourth
beast
we
vnderstand
the
Roman
Empire
,
and
by
the
little
horn
the
sonne
of
perdition
,
which
is
called
Antichrist
by
the
Ancient
,
as
likewise
by
our
aduersaries
.
1
The
diuision
of
the
ancient
Empire
into
tenne
partes
is
most
euident
.
Danie●
makes
10
kingdomes
to
bee
borne
out
o●
the
dispersing
of
the
Roman
Empire
,
and
amidst
this
a
little
horn
to
spring
vp
&
grow
out
.
To
find
the
accomplishment
therefore
of
this
prophecy
,
we
are
to
look
whether
a
little
before
the
Pope
became
an
earthly
Monarch
(
for
Daniel
saith
that
these
hornes
here
doe
signifie
Realmes
)
the
Roman
Empire
were
not
diuided
into
tenne
Realmes
.
We
haue
shewed
already
that
in
the
yeare
755
the
Pope
began
to
lay
the
foundation
of
his
earthly
Empire
,
and
of
a
Bishop
to
become
a
Monarch
.
Nowe
a
little
before
,
(
that
is
to
say
in
the
seauenth
age
)
the
Roman
Empire
was
diuided
into
10
peeces
or
kingdomes
.
1
,
There
was
the
kingdome
of
the
French
,
which
held
France
&
a
part
of
Germanie
.
2.
The
kingdome
of
the
English
Saxons
,
which
held
great
Brittain
.
3
The
kingdome
of
the
Visigots
which
held
Spaine
.
4.
The
kingdome
of
the
Lumbards
in
Italie
.
5.
The
kingdome
of
the
Sclavonians
which
held
Illyria
,
and
the
countries
thereabout
▪
6.
The
kingdome
of
the
Huns
and
the
Avarians
in
Hungarie
&
Austrich
.
7.
The
kingdome
of
the
Bulgarians
reigning
in
Bulgaria
and
Seruia
,
&c.
8.
The
kingdome
of
the
Sarasens
of
Damascus
that
held
Syria
,
and
reigned
in
the
East
.
9.
The
kingdome
of
the
Sarasens
of
Barbarie
that
reigned
in
Affricke
,
which
about
this
very
age
did
inuade
Spaine
and
passe
into
Fraunce
.
10.
To
which
if
yee
ad
that
which
as
yet
was
held
in
possession
by
the
Emperour
of
Constantinople
,
yee
shall
find
10
Realmes
,
euery
one
possessing
his
part
of
the
ancient
Roman
Empire
:
and
this
,
a
little
before
that
this
little
horne
shewed
himselfe
,
that
is
to
say
,
before
the
Pope
began
to
take
his
place
amongst
Princes
,
and
to
lay
the
foundations
of
his
Roman
Monarchie
.
2
That
the
portion
of
the
Roman
Empire
,
which
the
Pope
hath
vnder
him
,
hath
such
a
proportion
in
respect
of
the
whole
extent
of
the
Empire
,
as
there
is
of
three
to
ten
,
that
is
to
say
,
that
hee
doth
possesse
little
lesse
than
the
third
part
thereof
:
this
is
easily
proued
to
bee
true
,
if
it
please
any
to
take
but
a
map
,
and
a
payre
of
compasses
,
or
else
only
to
measure
the
countries
of
the
Empire
with
his
eies
.
The
Pope
did
never
possesse
any
thing
,
nor
never
had
any
dominion
over
Greece
,
Asia
,
Syria
,
Arabia
,
Egypt
,
or
Affrick
.
For
as
for
the
incursions
of
our
French
into
Syria
,
Egypt
and
Constantinople
,
they
were
nothing
else
but
violent
motions
,
which
lasted
but
for
a
small
time
,
and
did
rather
shew
than
plant
the
Popes
dominion
in
the
East
.
Now
all
these
countries
being
put
together
make
vp
a
little
more
then
two
thirds
of
the
Roman
Empire
,
the
rest
hath
beene
vnder
the
Pope
,
wherein
hee
hath
planted
his
Monarchie
:
wherevnto
moreouer
hee
hath
added
certaine
prouinces
that
were
never
subiect
to
the
Ancient
Roman
Empire
,
as
Polonie
,
the
north
part
of
Germanie
,
Denmarck
,
and
Swethland
,
and
nowe
of
late
a
part
of
the
Indies
.
But
Daniel
lookt
not
to
these
adiunctions
,
for
hee
speakes
only
of
the
diuision
of
the
Roman
Empire
.
3
As
for
the
changing
of
times
,
and
the
law
,
it
is
the
Pope
that
takes
vpon
him
to
make
the
yeares
shorter
or
longer
.
It
is
not
long
since
that
Gregorie
the
13
did
contract
the
yeare
by
10
daies
:
it
is
the
Pope
that
makes
holy
daies
of
common
daies
,
which
can
if
it
please
him
,
transport
the
month
of
Iuly
into
Ianuarie
;
taking
the
authoritie
vpon
him
of
the
ancient
priests
of
Rome
instituted
by
Numa
,
who
proclaimed
the
holy
daies
,
and
thrust
in
odde
days
into
the
yeare
at
their
pleasure
.
It
were
a
needlesse
labour
for
me
to
shewe
more
particularly
howe
hee
changeth
the
law
,
seeing
that
my
whole
second
booke
is
spent
in
declaring
howe
the
Pope
doth
oppose
himselfe
against
the
word
of
God
.
Seeing
also
that
hee
boasteth
that
hee
can
dispense
with
oathes
and
vowes
made
to
God
,
that
he
can
dissolue
compleat
marriages
,
although
they
bee
not
violated
by
adulterie
:
that
hee
can
dispense
with
children
for
obaying
their
parents
in
honest
things
,
and
with
subiects
for
being
faithfull
to
their
Prince
.
That
he
can
giue
a
man
leaue
to
marry
his
own
neece
contrary
to
the
commandement
of
God
.
That
hee
can
keepe
Princes
from
reading
the
holy
scripture
,
contrary
to
an
expresse
commandement
that
is
giuen
them
in
the
17
of
Deut.
v.
18.
Whereupon
his
Doctours
also
say
and
write
in
their
glosses
vpon
the
Decrees
of
the
Church
of
Rome
,
and
in
their
bookes
of
controuersies
,
that
the
Pope
can
dispense
against
the
Apostle
,
and
against
the
old
Testament
.
And
that
hee
can
dispense
with
the
commandement
of
the
Lord
wherein
he
saith
,
Doe
workes
worthy
of
repentance
:
as
hee
doth
indeed
dispense
with
it
by
his
Indulgences
.
4
Next
followes
the
exposition
of
these
words
,
A
time
,
times
,
&
halfe
a
time
,
which
is
the
tearme
during
which
,
Daniel
saith
,
the
Saints
shall
be
kept
in
bondage
,
and
the
church
held
captiue
.
These
words
at
the
first
seeme
strange
,
but
being
compared
with
other
places
where
there
is
mention
made
of
the
continuance
of
the
dominion
of
Antichrist
,
are
easie
to
be
vnderstood
.
We
haue
seene
in
the
13
Chapt.
of
the
Apocalyps
,
v.
5.
that
the
Roman
Empire
after
the
healing
of
its
wound
by
the
Papacie
,
must
continue
42
months
,
which
make
3
yeares
and
a
halfe
,
that
is
to
say
,
1260
mysticall
daies
,
which
amount
to
so
many
yeares
,
according
to
the
stile
of
the
Scripture
:
as
we
haue
shewed
by
many
examples
in
the
exposition
of
the
said
passage
of
the
Apocalyps
.
Now
3
yeares
and
a
halfe
,
are
one
yeare
,
two
yeares
,
&
halfe
an
yeare
,
so
that
the
spirit
of
God
by
an
admirable
correspondency
of
the
Prophecies
doth
say
the
same
thing
in
diuers
words
,
and
doth
tell
vs
before
hand
that
the
kingdome
of
Antichrist
and
the
bondage
of
the
Church
vnder
his
dominion
must
continue
1260
yeares
,
which
as
wee
haue
shewed
by
vndoubted
proofes
,
must
begin
in
the
yeare
of
our
Lord
,
755.
5
As
concerning
the
kingdome
,
and
dominion
over
all
things
which
God
giueth
to
his
Saints
,
and
the
faithfull
,
although
they
seeme
servants
and
strangers
in
this
world
,
Daniel
herein
speakes
according
to
the
stile
of
the
Scripture
,
which
calleth
them
Kings
,
Apoc.
1.
v.
6.
&
5.
v.
10
He
hath
made
vs
kings
and
priests
vnto
God
his
father
.
And
in
the
1.
Epistle
of
S.
Peter
Chap.
2.
the
faithfull
are
called
a
Royall
Priesthood
.
Now
they
are
kings
,
both
because
they
raigne
already
in
Christ
,
which
is
one
body
with
vs
,
so
that
the
kingdome
which
he
now
possesseth
ouer
all
things
is
ours
:
as
also
because
that
in
the
last
day
of
iudgement
,
the
faithfull
shall
iudge
the
world
,
and
the
Angels
;
as
the
Apostle
S.
Paule
saith
in
the
1.
to
the
Corinth
.
Ch.
6.
That
is
to
say
,
that
they
shall
bee
the
assessours
of
the
sonne
of
God
,
and
approuers
of
the
iudgment
which
he
shall
pronounce
against
the
wicked
,
and
against
the
divels
.
As
also
because
that
in
the
glory
to
come
after
the
last
day
,
they
shal
be
aboue
those
which
reigned
over
them
,
and
shall
bee
kings
whilst
the
mightie
ones
of
this
world
,
which
were
enimies
to
the
church
,
shall
be
made
slaues
.
6
It
remaines
that
we
see
,
whether
they
that
hold
that
there
is
no
mention
at
all
made
in
this
Chap.
of
the
Roman
Empire
,
nor
of
Antichrist
,
but
only
of
the
kingdome
of
the
Seleucidae
:
and
of
Antiochus
Epiphanes
,
can
be
excused
.
The
ancient
Doctors
hold
with
vs
,
that
in
this
chapter
Antichrist
is
spoken
of
,
as
Hierome
,
and
Theodoret
vpon
this
place
,
S.
Cyprian
in
his
booke
of
exhortation
to
martyrdome
.
S.
Austin
in
the
23.
chap.
20.
booke
of
the
citie
of
God
.
And
our
adversaries
are
of
the
same
opinion
.
They
of
the
Ancient
which
by
a
little
horne
vnderstand
Antiochus
Epiphanes
,
doe
withall
vnderstand
Antichrist
by
the
same
horne
,
for
they
hold
that
Antiochus
was
a
figure
of
Antichrist
▪
and
that
which
is
said
of
the
one
,
agrees
also
to
the
other
.
As
for
mine
owne
part
I
finde
this
Prophecie
so
cleere
,
that
it
is
hard
to
doubt
of
the
meaning
;
and
indeed
amongst
all
the
chapters
of
holy
scripture
,
this
did
ever
seeme
excellent
vnto
me
,
and
I
could
never
satisfy
my selfe
with
admiring
it
.
What
deepnesse
of
wisdome
there
is
in
it
!
what
cleerenesse
of
Prophecies
!
how
many
remarkeable
circumstances
!
what
excellent
accord
with
the
reuelation
of
S.
Iohn
!
yee
shall
find
the
same
stile
in
both
places
in
the
same
matter
.
Whosoever
shall
take
this
prophecie
from
Christians
to
appropriate
it
vnto
the
Iewes
only
,
goes
about
as
it
seemes
to
mee
,
to
stop
vp
a
great
window
,
at
which
God
doth
let
in
his
light
vnto
vs
,
and
to
take
away
no
small
stay
&
comfort
from
our
faith
:
besides
that
they
doe
shut
their
eies
of
set
purpose
,
and
contest
against
experience
.
Yet
let
vs
heare
what
they
alleage
.
They
lay
for
a
foundation
,
that
the
2.
chap.
and
the
7.
speake
both
of
one
and
the
same
thing
,
and
that
the
vision
of
the
foure
beastes
hath
the
same
signification
with
the
image
that
had
his
head
of
gold
,
his
breast
of
siluer
,
his
belly
&
his
thighes
of
brasse
,
his
legs
part
of
yron
and
part
of
clay
.
That
is
to
say
,
that
both
of
these
visions
doe
signifie
foure
Monarchies
,
vnder
which
the
Iewish
Church
was
held
in
captiuitie
;
I
doe
not
deny
but
that
the
3
first
Monarchies
are
the
same
,
in
the
2.
and
7.
chap.
But
the
fourth
Empire
here
called
the
fourth
beast
,
is
altogether
divers
from
the
feet
of
the
image
in
the
second
chapter
.
1
For
this
fourth
beast
is
described
here
as
more
able
and
strong
then
the
3.
former
,
and
his
lookes
are
said
to
be
more
stout
then
his
fellowes
,
v.
20.
On
the
contrary
the
fourth
kingdome
in
the
2.
chapt.
is
made
to
be
farre
weaker
then
the
other
.
For
Daniel
in
the
42.
verse
saith
,
that
it
shall
be
partly
strong
,
and
partly
broken
,
and
makes
it
so
farre
inferiour
to
the
former
monarchies
,
as
yron
&
clay
are
in
respect
of
gold
and
silver
.
2
Likewise
when
Daniel
saith
that
the
third
Monarchy
(
which
is
that
of
the
Macedonians
)
had
4
heads
,
who
sees
not
that
hereby
he
vnderstands
,
that
the
Empire
should
be
divided
into
4
kingdomes
?
As
Daniel
himselfe
also
doth
expounde
himselfe
in
the
8.
chapt.
v.
22.
The
kingdome
of
the
Seleucidae
being
one
of
the
4
kingdomes
into
which
the
Empire
of
Alexander
is
divided
,
what
probability
is
there
that
in
the
verse
following
hee
shoulde
make
these
very
Seleucidae
a
diverse
beast
,
which
but
in
the
verse
going
before
,
hee
had
made
to
bee
one
of
the
heades
of
the
beast
?
To
salue
the
matter
,
they
tell
vs
of
diuers
confusions
within
the
kingdome
of
Aridaeus
,
Antipater
,
and
Cassander
,
where
they
seeke
for
4
kings
opposing
one
an
other
at
the
same
time
,
but
cannot
finde
them
;
and
say
they
should
,
yet
is
it
likely
that
Daniel
should
rather
speake
of
the
diuisions
that
fell
out
in
a
little
corner
of
Alexanders
Empire
,
then
of
those
that
fell
out
in
the
whole
Empire
,
being
that
these
were
the
greater
of
the
two
without
all
comparison
?
Or
who
will
thinke
that
Daniel
in
this
place
doth
speake
onlie
of
the
diuisions
of
the
country
of
Macedon
,
which
had
nothing
common
with
the
Iewes
,
and
omit
those
of
Syria
where
the
church
dwelt
?
3
Nor
are
they
lesse
troubled
,
if
not
more
,
to
finde
10
Seleucidian
kings
,
after
whom
they
will
haue
Antiochus
Epiphanes
to
rise
.
For
they
are
faine
to
thrust
in
the
Ptolomies
to
make
vp
this
number
,
which
did
invade
or
ouerrun
Syria
.
But
Daniel
saith
that
these
10
kings
shall
arise
out
of
the
decayed
Empire
,
and
it
cannot
be
said
that
the
Ptolomies
did
rise
out
of
the
kingdome
of
the
Seleucidae
,
seeing
that
they
did
rise
against
the
Seleucidae
.
They
speake
therefore
▪
as
if
I
shoulde
saie
,
that
Brennus
did
rise
out
of
the
kingdome
of
Romulus
,
or
the
Tarquins
,
whereas
he
did
rise
vp
against
their
state
,
&
posterity
.
And
last
of
all
,
should
we
grant
them
that
which
they
would
haue
,
yet
can
they
not
make
vp
their
number
.
For
they
make
this
Antiochus
to
bee
the
tenth
of
these
kings
,
contrary
to
the
expresse
words
of
Daniel
,
which
saith
that
this
little
horne
shall
rise
vp
after
the
ten
kings
:
he
is
none
of
the
ten
therefore
.
4
And
they
are
as
much
out
in
the
acception
of
the
word
,
kings
,
which
throughout
this
whole
chapt.
doth
not
signifie
the
person
of
kings
,
but
the
kingdomes
,
or
Monarchies
.
As
it
appeareth
by
the
17.
verse
in
these
words
,
the
4
beasts
are
foure
kings
,
where
they
themselues
confesse
that
by
the
word
kings
,
we
are
to
vnderstande
Monarchies
.
5
Besides
,
I
know
not
how
they
can
finde
that
fulfilled
in
Antiochus
,
which
Daniel
saith
in
the
22.
verse
,
to
wit
,
That
he
shall
subdue
3
kings
;
for
histories
report
no
such
thing
of
this
man
.
6
Herevnto
adde
that
,
if
(
as
they
would
haue
it
)
the
third
beast
doe
signifie
the
Empire
of
Alexander
only
,
&
not
that
of
the
Seleucidae
;
too
,
then
this
Empire
must
continue
but
6.
yeares
,
which
is
manifestly
opposit
to
that
which
Daniel
saith
verse
12.
That
the
liues
of
these
beasts
were
prolongued
,
for
a
certaine
time
and
season
.
7
Nor
can
it
be
said
,
with
what
violence
they
wrest
the
words
of
the
13
ver.
where
Iesus
Christ
is
described
comming
in
the
clowdes
of
heauen
.
They
would
haue
this
not
to
be
spoke
of
his
comming
at
the
last
day
,
but
would
haue
it
to
be
vnderstood
of
his
incarnation
,
when
neuerthelesse
it
cannot
be
said
without
absurditie
,
that
he
came
down
from
heauen
vpon
the
clowdes
.
8
But
to
what
ende
shoulde
Daniel
speake
so
often
of
the
glorification
of
the
Saints
,
and
of
their
heauenly
kingdome
,
if
hee
spake
but
only
of
the
humiliation
of
Iesus
Christ
,
and
not
of
the
last
iudgement
?
9
The
space
also
of
three
yeares
and
an
halfe
,
exprest
by
a
time
,
two
times
,
and
halfe
a
time
,
can
not
agree
to
Antiochus
.
For
in
the
8.
chapt.
ver.
14.
where
this
Antiochus
is
manifestly
spoken
off
,
it
is
saide
that
hee
shall
wast
the
Sanctuarie
for
the
space
of
two
thousand
▪
three
hundreth
mornings
&
evenings
,
which
amount
to
more
then
6
yeares
.
And
note
that
these
words
,
mornings
,
&
euenings
,
are
purposely
added
,
to
shew
that
he
speaketh
of
common
and
ordinarie
daies
,
and
to
distinguish
them
from
the
three
mysticall
yeares
,
and
an
halfe
,
spoken
of
in
this
chapt.
10.
On
the
other
side
all
their
obiections
against
this
explication
,
aime
at
this
chiefly
,
to
shew
that
the
Roman
Empire
is
not
spoken
off
in
the
2.
chap.
of
Daniel
,
which
we
do
not
deny
;
but
this
lets
not
but
that
it
may
be
spoken
off
in
this
chapt.
11
And
,
to
say
truth
,
they
presuppose
without
reason
that
Daniel
speakes
this
here
but
only
for
the
Church
of
the
Iews
.
For
what
inconvenience
is
there
if
we
say
that
God
did
reueale
something
to
his
prophet
concerning
the
Christian
church
?
Seeing
that
in
the
12
chapt.
he
doth
apparantly
prophecie
of
the
resurrection
,
and
euerlasting
life
;
And
do
not
they
contradict
themselues
,
being
that
they
woulde
haue
Daniel
in
the
6.
verse
speake
of
the
confusions
that
hapned
in
Macedon
,
where
the
Iewes
had
no
interest
,
and
which
did
not
concerne
them
at
all
?
12
Last
of
all
I
say
,
that
the
vision
mentioned
in
the
2.
chapt.
had
beene
repeated
in
vaine
in
the
7.
if
there
were
no
diuersitie
in
them
,
and
if
the
second
apparition
of
the
same
vision
did
not
teach
vs
some
thing
that
was
not
contained
in
the
former
.
THE
PROPHECIE
CONtained
in
the
11.
chapter
of
the
Apocalyps
.
CHAP.
9.
1
Then
was
given
me
a
reede
like
vnto
a
rod
,
and
there
stoode
an
Angell
by
,
which
said
vnto
me
,
Rise
,
and
mete
the
temple
of
God
,
and
the
altar
,
and
them
that
worshippe
therein
.
2
But
the
court
that
is
without
the
temple
cast
out
,
and
mete
it
not
:
for
it
is
given
vnto
the
Gentiles
,
&
the
holy
city
shall
they
tread
vnder
foot
42
moneths
.
3
But
I
will
giue
her
vnto
my
two
witnesses
,
and
they
shall
prophecie
a
thousand
3
hundreth
,
and
threescore
daies
clothed
in
sack-cloth
.
4
These
are
two
oliue
trees
,
and
two
candlestickes
standing
before
the
God
of
the
earth
.
5
And
if
any
man
will
hurt
them
,
fire
proceedeth
out
of
their
mouth
,
&
devoureth
their
enimies
:
for
if
any
man
will
hurt
them
,
thus
must
he
be
killed
.
6
These
haue
power
to
shut
heaven
,
that
it
may
not
raine
in
the
daies
of
their
prophecying
,
and
haue
power
over
the
waters
to
turne
them
into
bloud
,
to
smite
the
earth
with
all
maner
of
plagus
as
often
as
they
will
.
7
And
when
they
shall
haue
finished
their
testimony
,
the
beast
that
commeth
out
of
the
bottomlesse
pit
,
shall
make
warre
against
them
and
shall
overcome
them
,
&
kill
them
.
8
And
their
dead
bodies
shall
lie
in
the
streetes
of
the
great
cittie
,
which
spirituallie
is
called
Sodome
,
and
Egypt
,
where
our
Lord
also
was
crucified
.
9
And
they
of
the
tribes
,
and
people
,
and
tongues
,
and
nations
,
shall
see
their
dead
bodies
three
daies
and
an
halfe
,
and
shall
not
suffer
their
carkasses
to
bee
buried
in
graues
.
10
And
they
that
dwell
vpon
the
earth
shall
reioice
over
them
,
and
be
glad
,
and
shall
send
gifts
one
to
an
other
:
because
that
these
two
prophets
vexed
them
that
dwelt
vpon
the
earth
.
11
But
after
these
3
daies
,
&
an
halfe
,
the
spirit
of
life
comming
from
God
,
shall
enter
into
them
,
and
they
shall
stand
vpon
their
feete
,
and
great
feare
shall
come
vpon
them
,
which
saw
them
.
12
After
this
they
shall
heare
a
great
voice
from
heaven
;
saying
,
Come
vp
hither
.
And
they
shall
ascende
vp
to
heaven
in
a
clowde
,
and
their
enimies
shall
see
them
.
13
And
at
the
same
howre
there
shall
be
a
great
earthquake
,
and
the
tenth
part
of
the
citty
shal
fall
,
and
in
the
earthquake
shal
be
slaine
7000
men
in
number
,
and
they
which
remaine
shal
be
sore
afraid
,
and
giue
the
glorie
to
God
of
heaven
.
14
The
second
w●
is
past
,
and
beholde
the
third
wo
will
come
anon
.
15
And
the
seaventh
Angell
blew
the
Trumpet
,
&
there
were
great
voices
in
heaven
,
saying
,
The
kingdomes
of
the
world
,
are
our
Lords
,
and
his
Christs
,
&
he
shal
reigne
for
evermore
.
16
Then
the
24
elders
which
sate
before
God
on
their
seats
,
fell
vpon
their
faces
,
and
worshipped
God
.
17
Saying
,
we
giue
thee
thankes
o
Lo●●
God
Almightie
,
which
art
,
and
which
wa●
and
which
art
to
come
,
for
thou
hast
receiued
thy
great
might
,
and
hast
begun
th●
raigne
.
18
And
the
Gentiles
were
angry
,
〈◊〉
thy
wrath
is
come
,
and
the
time
of
the
dead
that
they
should
bee
iudged
,
and
that
th●●
shouldst
giue
the
reward
vnto
thy
servants
the
Prophets
,
and
to
the
Saints
,
and
to
them
that
feare
thy
name
,
to
small
and
great
,
and
shouldst
destroy
them
which
destroy
the
earth
.
19
Then
the
Temple
of
God
was
opened
in
heauen
,
and
there
was
seene
in
his
Temple
the
Arke
of
his
covenant
:
and
there
were
lightnings
,
and
voices
,
and
thundrings
,
and
earthquakes
,
and
much
hayle
.
The
Explication
.
1
It
seemed
vnto
me
in
a
vision
,
that
God
put
a
long
reed
into
my
hand
like
a
measure
.
Afterward
an
Angel
sent
from
God
said
vnto
mee
;
with
this
measure
,
which
is
Faith
,
measure
,
&
learne
to
know
the
greatnesse
of
the
Church
of
God
exactly
,
the
excellency
of
the
sacrifice
of
Iesus
Christ
,
and
the
state
of
the
faithfull
,
which
serue
God
in
his
Church
.
2
But
measure
not
that
which
is
without
the
Church
,
neither
make
any
reckoning
of
it
.
For
these
are
the
nations
,
and
people
,
which
are
out
of
the
covenant
of
God
,
which
shall
tread
vpon
,
and
tyrannize
ouer
the
Church
of
God
,
for
the
space
of
a
thousand
,
two
hundreth
&
sixty
yeares
.
3
But
I
will
giue
place
in
my
house
to
some
few
faithfull
pastours
,
which
shal
giue
witnes
to
the
truth
,
during
the
1260
yeares
,
all
which
time
the
enimies
of
the
Church
shall
beare
sway
,
which
faithfull
Pastours
shal
preach
the
truth
with
humilitie
,
and
strictnesse
of
life
,
and
much
affliction
.
4
These
Pastors
are
like
to
oliue
trees
which
bring
tidings
of
peace
,
and
yeeld
that
comfortable
oyle
,
which
is
the
word
of
God
,
that
glads
the
soule
,
and
like
two
candlesticks
,
that
giue
light
in
the
church
in
the
presence
of
God
.
5
But
if
any
one
resist
them
,
or
persecute
them
,
the
word
shall
bee
like
a
fire
,
which
shall
consume
their
adversaries
,
&
turne
them
into
condemnation
.
6
These
faithfull
witnesses
shal
〈◊〉
a
drought
to
be
vpon
the
earth
,
and
〈◊〉
the
waters
to
be
corrupted
,
and
raise
vp
mortalitie
,
as
often
as
they
shall
prea●●
the
truth
,
and
shall
not
be
heard
.
For
Go●
for
their
sakes
shall
visit
men
with
divers
plagues
.
7
And
when
they
shal
haue
continued
preaching
the
ful
time
which
God
hath
prescribed
vnto
them
in
his
secret
counsell
,
then
the
beast
which
is
the
sonne
of
perdition
,
shall
raise
vp
a
great
persecution
against
them
,
and
shall
haue
the
vpper
hand
and
make
them
to
die
.
8
And
their
martyrdomes
shall
bee
seene
through
all
places
,
and
quarters
of
the
Popish
Church
,
which
is
called
Sodome
by
a
mysticall
tearme
,
because
of
the
vice
which
raignes
in
the
most
eminent
place
of
that
Church
;
and
Egypt
because
of
the
bondage
of
Gods
people
,
which
are
kept
in
captivitie
vnder
Poperie
.
Where
Christ
also
hath
beene
,
and
stil
is
persecuted
in
his
members
.
9
And
the
people
and
nations
that
are
kept
in
error
shall
see
their
persecutions
and
their
martyrdomes
,
for
the
space
of
halfe
the
time
of
the
continuance
of
Poperie
,
and
shall
cast
their
bodies
out
in●o
the
streets
,
and
shall
let
them
bee
dryed
vp
vpon
Gibbets
,
without
ever
being
buried
.
10
This
persecution
enduring
,
the
enimies
of
the
Church
shall
reioice
at
the
death
of
the
faithful
witnesses
of
the
truth
and
be
glad
thereof
,
and
send
presents
one
to
another
,
because
they
shall
see
themselues
deliuered
from
the
sollicitations
&
reprehensions
of
the
faithfull
ministers
,
which
would
not
let
them
to
be
quiet
.
11
But
this
time
being
once
expired
,
they
shall
reviue
in
their
successours
,
God
raising
vp
others
in
their
place
hauing
the
same
spirit
,
which
shall
stand
vpright
,
that
they
may
speake
the
more
couragiously
.
Whereat
the
people
that
are
their
enimies
shall
be
greatly
astonisht
.
12
After
this
,
a
voice
shall
come
from
heauen
,
which
shall
say
vnto
these
faithful
servants
of
God
,
come
vp
into
heauen
:
And
God
shall
take
them
vp
into
heauen
,
with
evident
testimonies
of
his
fauour
,
as
their
very
enimes
shall
acknowledge
.
13
At
this
very
houre
,
the
people
of
the
earth
shal
be
smitten
with
a
trembling
feare
.
And
God
shall
sende
out
a
plague
,
which
shall
kill
the
tenth
part
of
the
people
of
the
Church
of
Rome
:
and
this
suddaine
feare
shall
swallow
vp
a
great
number
of
them
;
they
which
remain
shal
stand
amazed
,
and
giue
the
glory
to
God
.
14
This
woe
shall
bee
the
second
after
that
of
the
Locusts
,
after
which
there
is
a
third
also
to
come
.
One
woe
is
past
,
and
behold
yet
two
woes
to
come
after
this
.
15
For
after
this
,
comes
the
time
wherein
God
will
display
his
iudgments
,
for
the
seaventh
and
last
time
.
So
there
were
voices
heard
in
heauen
,
saying
,
Now
the
kingdome
of
God
is
establisht
,
and
of
Iesus
Christ
his
sonne
ouer
euery
creature
for
to
raigne
euerlastingly
.
16
Then
the
Patriarchs
and
Apostles
representing
the
whole
Church
of
the
Saints
,
which
stand
before
God
,
&
raigne
with
him
,
fel
downe
vpon
their
faces
,
and
worshipped
him
.
17
Saying
,
wee
giue
thee
thankes
,
Lord
God
Almightie
,
and
everlasting
,
because
thou
hast
made
knowne
thy
great
might
,
and
hast
begunne
to
establish
thy
kingdome
.
18
It
is
true
that
the
nations
&
people
were
incensed
against
thy
church
,
but
thou
hast
punnisht
them
in
thy
wrath
,
and
at
length
the
time
of
the
last
iudgement
is
come
,
wherein
thou
wilt
giue
a
reward
vnto
thy
seruants
,
the
ministers
of
the
Gospell
,
and
to
all
the
faithful
which
feare
thy
name
,
both
great
and
smal
,
and
wilt
destroy
the
destroyers
of
thy
Church
which
is
vpon
earth
.
19
Then
was
the
entrance
into
Paradice
fully
laid
open
,
and
God
heretofore
figured
by
the
Arcke
,
called
the
Lord
,
was
manifested
in
heauen
.
But
he
let
loose
his
choler
vpon
earth
,
with
glory
&
great
power
.
The
Proofe
,
and
cleering
.
The
three
first
chapt.
of
this
book
,
containe
nothing
,
but
familiar
instructions
,
with
certaine
representations
of
the
maiestie
of
God
and
Iesus
Christ
,
without
any
prediction
.
In
the
sixth
chap.
S.
Iohn
begins
to
foretell
of
future
euents
,
and
to
draw
out
his
propheticall
revelations
,
in
which
he
follows
the
order
of
the
time
,
beginning
at
the
nativitie
of
Iesus
Christ
,
&
holding
on
till
the
approaching
of
the
last
iudgement
,
which
is
spoken
of
at
the
end
of
this
11.
chapt.
All
this
time
is
first
of
all
diuided
into
the
opening
of
the
7.
seales
,
which
are
as
so
many
reuelations
of
the
hidden
counsel
of
God
a
little
after
into
the
7.
soundings
of
the
trumpets
,
which
signifie
seauen
seuerall
executions
of
the
iudgementes
of
God
vpon
the
earth
,
which
are
also
signified
by
the
7.
viols
of
Gods
wrath
thrown
vpon
men
.
How
many
years
euery
seale
must
last
,
&
how
many
,
euery
trumpet
,
this
is
another
question
;
and
which
doth
not
appertaine
directly
to
the
See
of
Rome
.
Only
wee
are
to
note
,
that
the
two
witnesses
must
be
slaine
by
the
beast
vnder
the
sixt
trumpet
,
and
afterward
be
brought
to
life
againe
by
the
power
of
God
,
and
at
last
be
called
from
heauen
,
to
come
vp
thither
,
&
that
after
this
the
7
trumpet
must
sound
,
as
it
appeares
by
the
13.
verse
of
the
ninth
chapter
,
&
by
the
15
verse
of
the
11
chap.
Whence
it
is
manifest
that
vnto
vs
(
which
liue
now
vnder
the
sixt
trumpet
)
as
wee
will
demonstrate
,
one
part
of
these
things
is
accomplisht
:
but
that
the
whole
is
not
yet
accomplisht
.
Which
is
the
cause
of
the
obscurity
of
this
prophecie
,
that
troubled
many
mens
heads
,
whilst
they
sought
for
the
fulfilling
of
thinges
to
come
in
ages
past
.
And
this
doth
not
only
shew
me
a
waie
to
the
cleering
of
this
prophecie
,
but
also
giues
me
a
reason
why
I
should
expounde
this
chapt.
out
of
his
order
,
and
put
it
last
.
For
whosoeuer
shall
read
the
Revelation
diligently
,
shal
finde
that
from
the
beginning
of
the
sixth
chapter
to
the
end
of
the
eleauenth
,
S.
Iohn
doth
follow
a
continual
course
of
prophetical
history
from
time
to
time
,
vntill
the
day
of
iudgement
.
But
that
the
12.
chapt.
he
doth
begin
the
same
historie
againe
after
another
fashion
,
beginning
at
the
birth
of
our
Sauiour
,
and
following
the
historie
of
the
church
euen
to
the
end
of
the
booke
,
which
hee
concludes
with
the
last
iudgement
,
and
with
the
heauenly
glory
,
of
the
church
of
God
.
Wherefore
we
could
not
choose
but
expound
this
12
chapt.
and
those
which
follow
,
before
the
11.
chapt.
that
wee
might
follow
the
order
of
the
time
.
Moreouer
there
being
but
one
part
of
this
chapt.
accomplisht
,
reason
bids
that
we
should
end
with
that
which
is
not
as
yet
come
to
passe
;
But
as
for
that
which
is
come
to
passe
,
the
exposition
which
I
giue
of
it
,
seemes
in
my
opinion
,
to
be
easie
and
naturall
.
The
meting
of
the
holy
Citie
,
which
is
the
Church
,
seemes
to
be
taken
out
of
the
40.
chap.
of
Ezekiel
,
where
by
a
reed
,
or
cane
to
measure
,
the
holy
Ghost
giues
Ezechiel
to
vnderstand
,
that
he
would
learn
him
an
exact
knowledge
of
his
Church
.
In
the
2.
verse
,
in
saying
that
the
Court
which
is
out
of
the
Temple
,
is
giuen
to
the
Gentiles
,
he
doth
glaunce
at
the
mysticall
reason
of
the
building
of
the
Tabernacle
,
which
had
three
parts
.
1
,
The
court
where
the
people
stood
.
2.
The
holy
place
,
into
which
the
Levits
and
priests
entred
,
where
the
candlesticke
was
,
the
shew
bread
,
and
the
altar
of
perfumes
.
3.
The
Sanctuarie
where
the
Arke
surnamed
the
Lord
stood
,
whither
none
might
enter
but
the
high
Priests
:
The
way
to
goe
into
the
holy
place
was
through
the
Court
,
and
into
the
Sanctuarie
through
the
holy
place
.
The
Court
represented
the
nations
which
are
out
of
the
Church
.
The
holy
place
represented
the
Church
,
where
the
word
of
God
doth
illighten
and
nourish
vs
,
and
where
the
benefit
of
Iesus
Christ
is
a
continuall
perfume
before
God
.
The
Sanctuarie
figured
heauen
,
where
our
high
Priest
is
gon
in
alone
by
his
own
power
,
to
bring
vs
thither
also
.
So
the
Court
was
a
figure
of
the
state
of
nature
,
the
holy
place
of
the
state
of
grace
,
the
Sanctuarie
of
the
state
of
glory
.
And
none
euer
entred
into
the
second
but
through
the
first
,
nor
into
the
last
but
through
the
second
.
Vpon
good
reason
therefore
is
it
that
the
Court
here
is
assigned
vnto
the
nations
,
which
do
not
knowe
God
,
seeing
that
it
was
out
of
the
holy
place
,
which
was
a
figure
of
the
church
of
God
.
And
this
is
farther
confirmed
by
the
renting
of
the
vaile
,
(
which
did
divide
the
holy
place
from
the
Court
)
at
the
death
of
our
Sauior
,
whereby
there
was
an
open
passage
laid
open
,
for
the
nations
that
were
strangers
from
his
couenant
,
to
enter
into
the
Church
.
Now
here
by
the
nations
,
not
only
the
heathen
are
to
be
vnderstood
,
but
all
people
that
are
enimies
to
the
church
of
God
.
The
terme
of
time
,
for
which
they
must
oppresse
the
church
of
God
,
is
42
months
which
make
3
yeares
and
a
halfe
,
which
amount
to
1260
yeares
,
to
take
a
day
for
a
yeare
:
as
wee
haue
shewed
in
the
exposition
of
the
fifth
verse
of
the
13.
chapter
.
This
is
the
time
that
is
allotted
to
the
Papall
Empire
to
trample
vpon
the
Church
of
God
.
As
for
the
two
witnesses
,
I
take
it
that
they
signifie
nothing
else
but
a
fewe
witnesses
,
but
yet
sufficient
enough
to
beare
witnesse
of
the
truth
:
whether
it
bee
that
the
holy
scripture
doth
vse
these
words
of
two
or
three
,
insteed
of
saying
,
very
few
;
as
when
Christ
doth
promise
,
that
where
there
shall
be
two
or
three
gathered
together
in
his
name
,
he
will
be
in
the
midst
of
them
:
and
in
the
32.
of
Deut.
v.
30.
two
shall
put
ten
thousand
to
flight
,
that
is
to
say
,
a
small
number
shall
make
a
great
multitude
to
turne
their
backs
:
and
there
is
the
like
fashion
of
speech
to
bee
found
in
the
17
of
Esay
,
verse
6.
Or
whether
it
be
that
in
the
matter
of
witnesses
,
the
number
of
two
is
put
downe
in
Scripture
,
as
sufficient
,
according
as
Christ
saith
that
[
*
](A20930-e34820-b)
*
Deut.
17.
v.
6.
&
19.
v.
15.
Mat.
18.
v.
16.
by
the
mouth
of
two
or
three
witnesses
every
word
is
confirmed
.
Or
whether
it
be
,
that
what
number
soeuer
there
bee
of
Pastours
,
yet
all
their
testimonies
being
taken
from
the
two
testaments
,
which
are
the
true
witnesses
of
the
will
of
God
,
it
is
not
without
good
reason
,
that
their
testimonie
is
reduced
to
the
number
of
two
,
to
the
ende
that
they
should
not
looke
within
the
authoritie
of
men
,
nor
seek
after
customes
for
a
third
testimonie
.
For
it
is
not
likely
that
God
should
haue
but
2
faithfull
pastours
to
oppose
themselues
against
the
Empire
of
the
sonne
of
perdition
,
which
shall
be
so
powerfull
,
and
last
for
so
many
ages
.
Now
,
as
S.
Iohn
said
,
that
the
oppression
of
the
Church
must
continue
42
moneths
,
which
are
three
yeares
&
a
halfe
,
so
likewise
doth
hee
say
that
the
faithfull
witnesses
shal
preach
1260
daies
which
make
vp
also
three
yeares
&
a
halfe
that
is
to
say
,
that
the
dominion
of
the
son
of
perdition
shall
neuer
be
without
being
contradicted
by
some
fewe
faithfull
seruants
of
God
,
and
that
the
gouernement
of
the
one
,
and
the
reluctancy
of
the
other
,
are
of
the
same
continuance
.
We
haue
[
*
](A20930-e34910-b)
*
In
the
exposition
of
the
5.
verse
of
the
13.
Chap.
shewed
how
in
this
mysticall
number
a
day
is
taken
for
a
yeare
,
according
to
the
stile
of
the
Scripture
,
and
that
the
Papall
Monarchie
must
last
1260
yeares
.
These
two
witnesses
are
compared
to
two
oliue
trees
,
and
to
two
Candlesticks
:
in
imitation
of
the
vision
that
appeared
to
Zachary
chapt.
4.
who
saw
a
Candlesticke
of
golde
betweene
two
oliue
trees
,
of
which
it
is
said
at
the
end
of
the
Chapter
.
These
are
the
two
oliue
braunches
that
stande
before
the
Lorde
of
the
whole
earth
.
Both
because
the
oliue
is
a
signe
of
peace
,
witnesse
the
doue
,
which
carryed
an
oliue
branch
to
Noah
in
his
mouth
in
token
of
peace
.
As
also
,
because
the
scripture
doth
attribute
a
property
vnto
oile
of
making
glad
.
Psa.
104.
Whence
it
is
called
the
oile
of
gladnes
,
that
is
to
say
,
that
maketh
glad
,
Psal.
45.
ver.
8.
Now
the
word
is
the
gospell
of
peace
;
Ephes.
6.15
.
and
maketh
glad
the
heart
,
Psal.
19.9
.
that
we
may
reioice
in
the
light
thereof
,
Iohn
5.35
.
But
as
this
preaching
is
the
sauour
of
life
vnto
such
as
beleeue
,
so
is
it
the
sauor
of
death
vnto
the
rebellious
,
and
doeth
wound
them
mortally
.
Whence
God
also
saith
that
this
word
kils
,
and
that
his
prophets
,
and
faithfull
Ministers
smite
the
earth
with
wounds
by
their
preaching
.
It
is
said
in
●
Hosea
that
hee
did
cut
downe
those
of
Ephraim
by
his
prophets
,
&
slaie
them
by
the
words
of
his
mouth
,
and
in
Ieremie
chapt.
5.
v.
14.
I
will
put
my
wordes
into
thy
mouth
like
a
fire
,
and
this
people
shal
be
as
wood
,
and
it
shall
devour
them
.
In
this
sense
it
is
,
that
these
faithfull
witnesses
are
said
to
shut
heaven
,
and
hinder
the
raine
,
and
turne
the
water
into
bloud
;
For
they
are
thought
to
do
that
,
which
God
doeth
do
for
their
sakes
.
Notwithstanding
there
is
a
manifest
allusion
in
this
to
the
example
of
Elias
,
King
.
1.17
.
which
shut
the
floodgates
of
heauen
,
and
made
it
not
to
raine
for
the
space
of
3
▪
whole
yeares
,
and
to
the
example
of
Moyses
,
which
turned
the
waters
of
Egypt
into
bloud
.
These
two
appeared
to
Iesus
Christ
in
the
mountaine
;
and
these
also
are
they
,
that
must
returne
into
the
world
(
as
Hilarius
thinks
)
to
fight
with
Antichrist
.
After
that
the
beast
(
which
the
Ancient
,
and
our
aduersaries
themselues
confesse
to
be
Antichrist
)
shall
haue
slaine
the
two
faithfull
witnesses
,
S.
Iohn
saith
that
their
bodies
shal
lie
in
the
streetes
of
the
great
citty
.
He
opposeth
the
great
Cittie
,
to
the
holy
Citty
,
which
is
the
Church
of
God
,
of
which
he
speakes
in
the
seconde
verse
,
to
shew
that
the
false
church
,
which
is
at
enmitie
with
God
,
shal
be
very
great
in
respect
of
the
church
of
God
.
For
that
by
this
word
,
city
,
we
are
not
to
vnderstand
one
only
towne
,
it
appeares
by
this
,
that
it
is
not
only
called
Sodome
,
but
Egypt
also
which
is
the
name
of
a
great
Country
.
For
as
in
this
chapt.
by
the
holy
citty
wee
doe
not
vnderstand
one
towne
,
but
the
whole
Church
,
so
neither
by
the
city
that
is
at
enmity
with
the
Church
are
wee
to
vnderstand
one
only
town
,
but
the
whole
body
of
the
nations
vnited
against
the
Church
of
God
.
Now
it
is
not
without
cause
,
that
the
Popish
church
is
called
Sodome
,
seeing
that
in
the
places
where
Papistrie
is
establisht
without
Contradiction
,
and
especially
at
Rome
,
whence
al
this
great
body
of
the
Romish
church
doth
depend
,
this
vice
is
familiar
,
and
hath
euer
beene
so
even
from
the
time
of
the
S.
Paul
.
The
Roman
authors
of
this
time
,
boast
of
it
,
and
glory
in
it
.
Plutarch
a
Graecian
borne
,
but
one
that
liued
at
the
court
of
Rome
,
a
graue
author
and
full
of
good
instructions
,
in
his
booke
of
the
education
of
children
,
saith
that
he
dares
not
to
condemne
this
kinde
of
loue
,
and
thinks
it
to
befit
philosophy
.
And
it
is
not
without
a
mystery
that
this
word
Amor
being
written
backward
makes
Roma
,
because
that
there
is
the
seat
,
and
place
of
residence
,
of
this
vnnaturall
and
preposterous
loue
,
or
if
it
fell
out
so
by
chance
,
it
hits
so
happily
that
it
may
seeme
to
haue
beene
intended
purposely
.
Nor
is
it
without
example
,
that
a
towne
or
countrie
should
be
called
by
the
name
of
Sodome
,
because
of
their
conformity
in
manners
.
Esay
in
his
In
this
Sodome
and
Egypt
,
the
holie
Ghost
saith
(
in
the
8.
v.
)
that
Iesus
Christ
was
crucified
,
either
because
Iesus
Christ
was
and
is
persecuted
there
in
his
members
;
which
is
confirmed
by
the
last
verse
of
the
18.
chap.
where
speaking
of
Rome
(
as
our
aduersaries
confesse
)
it
is
said
that
in
her
was
found
the
blouds
of
the
Saints
and
of
all
that
were
slaine
vpon
the
earth
,
not
because
all
were
slaine
within
the
Citty
,
but
by
her
perswasion
,
and
counsell
:
or
els
because
that
Rome
(
as
the
King
hath
verie
well
noted
to
the
purpose
)
did
crucifie
Iesus
Christ
in
his
owne
person
,
for
as
much
as
it
was
done
by
the
Romanes
,
that
were
sent
out
of
Rome
into
Iudaea
.
For
if
anie
one
stand
stifly
to
maintaine
that
this
cittie
where
Iesus
Christ
was
crucified
is
Ierusalem
,
I
doubt
how
he
can
make
it
good
,
since
that
Christ
was
not
crucified
in
Ier●●salem
,
but
out
of
the
cittie
on
mount
Calvarie
.
In
this
great
citty
therefore
,
which
is
the
false
church
,
God
saith
by
S.
Iohn
,
that
the
faithfull
witnesses
shall
be
slaine
,
and
their
bodies
cast
out
into
the
streets
without
buriall
;
which
was
done
vnto
vs
in
their
last
massacres
,
and
persecutions
,
after
which
the
tyrants
did
reioice
,
as
who
had
got
the
victory
,
and
eased
themselues
of
a
great
burden
.
There
were
Bonfires
made
at
Rome
,
in
token
of
ioy
for
the
death
of
Lewis
of
Burbon
prince
of
Conde
.
In
the
Popes
chamber
of
presence
there
is
the
massacre
of
Paris
to
be
seene
painted
,
as
a
victorie
of
the
church
,
that
the
prophecie
of
Iesus
Christ
might
be
fulfilled
;
Verily
,
verily
,
I
say
vnto
you
that
yee
shall
weepe
and
lament
,
but
the
worlde
shall
reioice
.
This
being
so
,
it
appeares
by
this
prophecie
that
the
church
of
God
must
be
opprest
,
and
stifled
as
it
were
for
a
time
,
and
that
her
enimies
shall
reioyce
hereat
,
as
if
it
were
their
doing
.
And
this
Ecclypse
of
●he
sun
of
the
Gospell
must
last
for
three
daies
,
&
a
halfe
,
which
once
expired
,
God
shall
raise
vp
other
witnesses
of
his
truth
,
so
like
those
that
went
before
in
power
&
zeale
,
that
one
may
say
they
are
the
same
,
according
to
the
stile
of
holy
Scripture
,
which
cals
S.
Iohn
Baptist
Elias
,
because
that
hee
was
cloathed
with
the
vertue
and
spirit
of
Elias
.
Matt.
11.
v.
14.
And
Iesus
Christ
himselfe
was
called
Iohn
Baptist
,
&
Elias
,
of
those
which
did
take
him
to
bee
nothing
but
a
Prophet
.
After
this
manner
of
speech
,
Ezechiel
calleth
Iesus
Christ
David
.
chap
,
34.
v.
23.
As
for
the
time
of
three
daies
&
a
halfe
,
during
which
,
the
bodies
of
the
faithfull
witnesses
shall
be
cast
out
through
all
the
quarters
of
the
Romish
Church
,
it
is
manifest
that
S.
Ioh.
doth
hereby
shew
vs
how
long
the
persecution
of
the
Church
vnder
the
Roman
Hierarchie
must
continue
.
For
to
know
how
long
this
time
shall
endure
,
and
to
how
much
the
three
daies
and
an
halfe
come
,
wee
are
to
note
that
3
daies
and
an
halfe
make
halfe
a
weeke
,
which
giues
vs
to
vnderstand
that
the
holy
Ghost
here
vnder
the
name
of
a
weeke
doth
comprehend
the
whole
time
of
the
beastes
raigne
,
and
that
he
doth
advertise
vs
that
the
persecution
shall
last
halfe
the
time
of
this
raigne
.
Since
therefore
he
shal
raigne
1260
yeares
,
as
we
haue
shewed
in
the
exposition
of
the
5.
verse
of
the
13
Chapter
,
and
this
11
chap.
doth
confirme
it
,
it
followes
that
the
Roman
Hierarchie
shall
persecute
the
faithfull
630
yeares
.
Now
I
doe
not
find
that
the
Church
of
Rome
did
begin
to
persecute
,
and
to
vse
crueltie
in
generall
against
all
that
did
withstand
her
doctrine
,
till
Berengers
time
,
whom
Pope
Nicolas
the
2.
compelled
to
recant
by
force
,
in
the
yeare
1059.
And
euer
since
the
Popes
haue
persecuted
such
as
haue
maintained
the
same
doctrine
.
If
then
you
adde
the
630
yeares
to
1059
yeares
,
you
shall
finde
that
the
persecution
of
the
Church
vnder
the
Pope
,
shall
haue
an
end
in
the
yeare
1689.
This
tearme
once
expired
,
the
truth
that
was
opprest
shall
lift
vp
her
head
afresh
,
and
the
faithfull
witnesses
shall
be
seene
to
stand
vp
againe
,
who
shall
astonish
the
Church
of
Rome
for
a
short
time
.
For
the
holy
Ghost
telleth
vs
vers.
12.
that
God
shall
take
them
vp
into
heauen
with
evident
signes
that
hee
hath
gathered
them
vnto
himselfe
,
and
these●
signes
shal
be
made
manifest
euen
to
their
very
enimies
.
At
this
time
the
people
shall
be
much
moued
,
for
this
is
signified
by
the
earthquake
.
In
this
commotion
,
affrightment
,
&
dissention
of
the
people
,
the
tenth
part
of
the
men
of
the
Church
of
Rome
shall
be
slaine
,
which
number
is
exprest
by
the
number
of
7000
,
according
to
a
fashion
of
speech
vsuall
in
Scripture
,
which
by
7000
men
vnderstands
a
greater
number
then
can
be
conceaued
,
as
when
Elias
thought
that
he
had
beene
the
only
faithfull
man
that
was
left
in
Israel
,
God
told
him
that
he
had
7000
left
yet
,
which
never
bowed
the
knee
to
Baal
,
that
is
to
say
,
a
greater
number
then
he
could
imagin
.
At
the
sight
of
which
plagues
many
being
stricken
with
amazement
,
shall
turne
vnto
God
and
giue
him
the
glory
.
By
all
that
which
hath
beene
formerly
said
,
it
appeares
that
we
at
this
time
liue
in
the
last
half
day
of
these
three
last
daies
and
a
halfe
of
persecution
,
which
is
the
time
also
that
goes
next
to
the
sound
of
the
last
trumpet
,
that
is
spoken
of
in
the
15
verse
,
that
is
to
say
,
the
seaventh
&
last
execution
of
Gods
iudgementes
,
which
shall
goe
before
the
day
of
iudgement
.
Note
that
the
33
years
in
which
Christ
was
in
the
world
are
to
be
taken
away
,
and
doe
not
fall
vpon
the
trumpets
.
But
if
you
divide
the
time
from
the
death
of
Christ
vntil
the
yeare
1689
,
into
six
equall
parts
(
for
every
trumpet
hath
a
certaine
space
of
time
)
you
shall
knowe
how
many
yeares
the
seaventh
trumpet
must
take
vp
.
And
if
you
compare
the
whole
summe
with
that
which
wee
haue
said
in
the
exposition
of
the
13
Chapt.
vpon
the
5
verse
,
you
shal
find
great
agreement
betweene
them
,
and
in
probabilitie
gather
the
time
well
▪
neere
of
the
comming
of
our
Saviour
,
the
sonne
of
God
,
blessed
for
ever
.
There
remaines
one
difficultie
to
cleer
concerning
these
two
witnesses
,
which
our
adversaries
say
are
Enoch
and
Elias
,
whome
they
would
haue
to
returne
into
the
world
againe
to
withstand
Antichrist
,
and
to
preach
,
one
to
the
Gentiles
,
the
other
to
the
Iewes
,
for
this
is
the
taske
that
they
haue
laid
vpon
them
by
their
magistral
authoritie
without
the
word
of
God
,
and
would
pul
them
from
the
place
of
rest
where
they
abide
in
happynesse
,
to
thrust
them
into
frayes
,
and
of
glorious
and
immortall
persons
,
make
them
weake
and
mortall
.
It
would
haue
beene
hard
for
me
to
haue
added
any
thing
to
that
which
his
Maiestie
of
England
hath
learnedly
and
diligently
noted
vpon
this
question
,
were
it
not
that
Bellarmine
and
Coeffeteau
go
to
snap
at
his
discourse
,
and
being
not
able
to
say
any
thing
of
themselues
,
take
delight
only
in
contradicting
.
This
therfore
deserues
to
be
examined
.
Of
the
Translation
of
Enoch
and
Elias
.
Of
the
place
where
they
are
.
Who
these
two
witnesses
be
.
The
booke
of
the
King
defended
against
false
calumnies
.
Moyses
in
the
5.
chapt.
of
Genesis
saith
,
that
Enoch
having
lived
365
years
(
which
is
a
yeare
of
yeares
)
was
seene
no
more
,
for
God
tooke
him
away
.
This
translation
of
Enoch
being
done
in
the
body
,
did
exempt
him
from
death
,
as
the
Apostle
saith
in
the
epistle
to
the
Hebrewes
,
chap.
11.
v.
5.
Enoch
was
translated
that
hee
should
not
see
death
,
neither
was
he
found
,
for
God
had
translated
him
.
The
like
befell
Elias
in
the
2.
chapt.
of
the
2.
booke
of
Kings
,
where
he
is
rapt
vp
to
heauen
in
a
whirlewinde
.
This
seemes
to
me
to
haue
fallen
out
,
by
the
secret
counsell
of
the
wisdome
of
God
.
For
as
the
world
is
diuided
into
3.
ages
,
to
wit
,
into
the
time
before
the
law
,
into
the
time
vnder
the
law
,
and
into
the
time
vnder
the
gospell
,
so
it
pleased
God
that
in
every
one
of
these
ages
there
should
one
man
be
taken
vp
to
heauen
in
his
body
,
Enoch
before
the
law
,
Elias
vnder
the
law
,
Iesus
Christ
vnder
the
Gospel
;
to
the
end
that
the
souls
of
the
Saints
that
liued
either
before
the
law
,
or
vnder
the
law
,
or
vnder
the
gospell
,
and
are
now
in
heauen
,
should
haue
a
man
in
that
age
of
theirs
that
should
be
an
image
of
the
future
estate
after
the
day
of
iudgement
,
and
a
pledge
of
the
resurrection
of
the
bodie
.
For
euen
as
Moyses
and
Elias
did
appeare
vnto
Iesus
Christ
on
the
mountaine
,
for
to
signifie
that
the
law
and
the
gospell
gaue
testimony
vnto
him
(
as
the
King
hath
excellent
well
noted
in
his
booke
)
so
I
am
perswaded
that
these
3
were
as
so
manie
witnesses
of
the
resurrection
vnto
the
Saints
that
liued
before
the
law
,
vnder
the
law
,
and
vnder
the
gospell
.
To
these
two
seruants
of
God
,
Enoch
and
Elias
,
the
curious
spirits
of
men
haue
assigned
diuers
habitations
.
There
bee
some
that
lodge
them
in
the
aire
,
which
is
a
place
that
the
holy
Scripture
hath
appointed
for
the
diuels
,
Eph.
2.
v.
2.
Others
thinke
to
pleasure
them
more
by
making
them
to
be
in
an
earthly
paradise
,
which
(
as
they
say
)
is
sixteene
cubits
higher
than
the
highest
hils
,
that
so
it
may
be
one
cubit
Fifteene
cubits
vpward
did
the
waters
prevaile
when
the
mountaines
were
covered
.
higher
then
the
flowd
.
And
it
is
credible
that
Enoch
(
which
as
then
was
there
all
alone
)
seeing
the
waters
to
come
with
in
a
cubit
of
his
feet
,
thought
himselfe
not
sufficiently
secured
.
All
these
are
fables
that
smell
of
the
Iewish
Cabalisticall
traditions
,
which
it
hath
pleased
our
aduersaries
to
follow
in
this
point
,
and
which
Moyses
hath
cleerely
confuted
.
For
he
describes
the
garden
of
Eden
to
be
in
Mesopotamia
,
and
makes
the
riuer
Euphrates
to
passe
thorough
it
,
painting
out
the
course
that
it
runs
,
and
naming
the
countries
that
it
scoures
,
and
the
nature
of
the
land
is
set
downe
by
him
,
in
that
hee
saith
that
it
yeelds
Gold
and
Bdelium
,
and
Onyx
stone
:
which
are
most
certaine
proofes
that
hee
speaks
not
of
any
fantasticall
region
.
Now
there
are
none
but
know
that
Mesopotamia
is
a
plaine
even
country
and
that
the
riuers
do
alwaies
overflow
the
vallies
and
lowest
places
.
Whence
it
followes
that
if
the
deluge
did
couer
the
highest
hils
,
by
a
farre
greater
reason
must
it
couer
,
and
wast
the
champion
of
Mesopotamia
.
All
this
overbusie
curiosity
of
this
people
,
proceeds
from
their
neglecting
to
read
the
word
of
God
,
which
decides
this
question
saying
in
expresse
tearmes
,
that
,
Elias
went
vp
by
a
whirlewind
into
heaven
.
He
was
therefore
taken
vp
▪
into
heaven
,
and
there
is
no
reason
to
place
Enoch
any
where
else
,
since
that
he
was
equally
translated
in
body
.
But
if
the
faithfull
that
are
in
heaven
be
with
Iesus
Christ
,
Iohn
17.
v.
24.
Philip.
1.
v.
23.
Why
should
these
so
excellent
servants
of
God
,
haue
an
inferiour
blessednesse
allotted
vnto
them
?
this
translation
had
beene
no
favour
done
vnto
them
,
but
a
punnishment
.
But
if
the
thiefe
crucified
with
Iesus
Christ
entred
into
Paradise
40
daies
before
the
ascension
of
our
Lord
,
what
should
hinder
but
that
Enoch
and
Elias
might
haue
free
accesse
into
the
same
place
before
his
ascension
?
Iesus
Christ
I
confesse
saith
in
the
3
of
S.
Iohn
,
v.
13.
No
man
ascendeth
vp
to
heauen
,
but
he
that
hath
descended
from
heaven
,
the
sonne
of
man
that
is
in
heaven
.
But
he
speaks
according
to
the
Hebrew
fashion
,
which
by
going
vp
into
heauen
,
and
descending
downe
thence
,
vnderstand
,
the
bringing
of
the
knowledge
of
heavenly
thinges
to
men
from
on
high
:
and
so
doth
the
Apostle
take
it
in
the
10
to
the
Romans
.
ver.
6.
as
it
appeares
by
the
drift
of
the
discourse
.
Iesus
Christ
therefore
in
this
place
meanes
to
tell
Nicodemus
only
thus
much
,
that
none
can
bring
vs
the
knowledge
of
heavenly
things
,
but
only
the
sonne
of
man
that
came
downe
from
heauen
.
Nor
may
we
thinke
it
strange
that
God
gaue
them
a
speciall
priuiledge
to
be
exempted
from
death
,
since
that
the
scripture
pronounceth
as
much
not
only
of
Enoch
,
but
also
of
all
those
that
shall
liue
vpon
the
earth
at
the
comming
of
our
Lord
.
For
seeing
that
all
the
Saints
doe
already
stand
possest
of
heavenly
glory
,
what
haue
these
two
committed
,
that
they
only
should
be
shut
out
thence
,
and
kept
in
a
place
of
expectation
apart
,
to
be
subiect
to
death
stil
?
And
besides
I
would
knowe
of
M.
Co●ffetau
▪
if
hee
would
make
a
conscience
to
invoke
Enoch
and
Elias
;
if
he
do
invoke
them
,
he
presupposeth
that
they
doe
already
enioy
the
presence
of
God
,
if
he
doe
not
,
hee
sinneth
against
the
Church
of
Rome
,
which
in
their
Letanies
call
vpon
all
the
Prophets
and
Patriarchs
in
generall
.
Since
then
that
their
abode
is
in
heauen
with
Iesus
Christ
,
let
vs
see
what
reason
these
men
haue
to
pull
them
out
thence
,
for
to
make
them
come
downe
vpon
the
earth
againe
,
and
condemne
them
to
die
.
As
concerning
Enoch
our
adversaries
produce
no
place
out
of
the
Canonicall
Scriptures
,
only
they
allege
Ecclesiasticus
in
the
44
chapt.
v.
16.
a
passage
that
runs
thus
according
to
the
Greek
which
is
the
Originall
.
Enoch
pleased
the
Lord
God
,
therefore
was
hee
translated
for
an
example
of
repentance
to
the
generations
.
Is
there
ever
a
word
in
all
this
either
of
the
translation
of
Enoch
into
an
earthly
paradise
,
or
of
his
returning
hither
to
fight
with
Antichrist
?
Therefore
Bellarmine
thought
it
better
to
alleage
the
common
translation
cleane
contrary
to
the
Text
,
which
hath
translated
it
falsly
,
after
this
manner
.
[
b
](A20930-e36150-b)
b
Enoch
placuit
deo
&
translatus
est
in
paradisum
vt
det
gentibus
poetitentiam
.
Enoch
pleased
God
,
and
was
translated
into
Paradice
to
giue
repentance
to
the
Gentiles
.
The
word
Paradice
,
and
the
word
Gentils
are
falsly
thrust
in
;
&
yet
when
all
is
done
we
must
bee
faine
to
suppose
that
this
Paradise
is
earthly
.
Let
the
reader
iudge
whether
this
opinion
be
not
built
vpon
good
grounds
,
which
hath
nothing
brought
to
maintaine
it
,
but
only
a
false
passage
,
and
that
out
of
an
Apocryphall
booke
too
.
These
people
therefore
doe
much
wrong
to
Enoch
in
keeping
him
5000
yeares
from
the
presence
of
God
,
and
stripping
him
of
his
immortalitie
,
to
send
him
downe
hither
for
to
be
slaine
by
Antichrist
,
as
if
God
had
not
other
men
enough
in
that
age
to
employ
.
Nor
may
we
omit
,
that
the
men
which
liued
before
the
floud
,
were
giants
,
and
that
our
stature
is
dwarfish
in
respect
of
theirs
:
if
Enoch
therefore
should
come
into
the
world
in
his
old
stature
,
he
would
be
thought
a
kind
of
monster
,
and
men
would
bee
frighted
with
the
bignesse
of
his
personage
.
The
fable
of
Enoch
being
once
confuted
,
that
of
Elias
vanisheth
with
the
same
breath
;
for
these
squires
must
of
necessitie
seeke
elsewhere
for
their
two
witnesses
if
one
of
them
faile
:
neuerthelesse
let
vs
see
that
which
they
produce
for
Elias
.
They
finde
these
wordes
at
the
end
of
Malachie
.
Behold
I
go
hence
to
send
Eliah
the
prophet
before
the
comming
of
the
great
and
fearefull
day
of
the
Lord
.
And
hee
shall
turne
the
harts
of
the
fathers
to
the
children
,
&
the
harts
of
the
children
to
their
fathers
,
least
I
come
&
smite
the
earth
with
cursing
.
To
this
the
King
answeres
that
there
is
no
better
interpreter
of
Malachies
wordes
then
Iesus
Christ
himselfe
,
who
doth
assure
vs
that
this
Elias
promised
by
Malachie
is
Iohn
Baptist.
If
(
saith
he
)
yee
will
receiue
my
saying
,
this
is
that
Elias
which
was
to
come
,
Mat.
11.14
.
And
yet
more
plainly
in
the
17.
chapt.
he
hauing
said
that
Elias
was
already
come
,
and
that
they
did
not
know
him
;
S.
Matthew
addes
that
his
disciples
vnderstood
him
to
speak
of
Iohn
Baptist.
Iesus
Christ
indeed
had
saide
before
that
Elias
must
come
,
speaking
in
this
(
as
the
King
hath
well
noted
)
according
to
the
common
opinion
,
but
to
the
ende
that
this
might
not
be
vnderstood
of
any
other
but
Iohn
Baptist
,
he
annexeth
immediatly
,
But
I
say
vnto
you
that
Elias
is
already
come
,
&
they
haue
not
knowne
him
.
Good
cause
therefore
had
his
Maiestie
to
accuse
Bellarmine
of
falshood
,
for
alleaging
these
words
of
Christ
,
Elias
shal
come
without
alleaging
the
words
that
follow
,
But
I
say
vnto
you
that
Elias
is
already
come
.
Now
here
the
point
of
the
question
is
,
whether
Malachie
and
the
Apostles
obiecting
to
Christ
that
Elias
must
come
,
do
speake
of
an
Elias
that
must
goe
before
the
first
,
or
second
comming
of
our
Saviour
.
As
for
Malachie
hee
begins
this
discourse
from
the
beginning
of
the
3
chapt.
in
these
words
.
Behold
I
goe
hence
to
send
my
messenger
,
and
hee
shall
prepare
the
way
before
me
,
and
the
Lord
whom
yee
seeke
shall
speedily
come
to
his
Temple
.
Wordes
that
cannot
agree
to
the
second
comming
of
Christ
,
when
hee
shall
neede
no
preparing
of
his
way
,
&
the
earth
shall
then
be
his
temple
no
more
.
This
appeares
also
out
of
the
7.
chapt.
where
Malachie
saith
that
this
Elias
shal
turne
the
hearts
of
the
fathers
vnto
the
children
,
which
are
the
very
words
of
the
For
feare
least
I
come
and
smite
the
earth
.
For
how
can
it
be
said
that
these
two
witnesses
shall
come
for
to
hinder
the
comming
of
Christ
to
iudgement
,
and
to
keepe
him
from
smiting
the
earth
?
Seeing
that
his
comming
is
inevitable
,
and
that
the
faithfull
shall
long
for
it
?
&
pray
that
the
kingdome
of
God
may
come
,
saying
with
S.
Iohn
Apoc.
22.20
.
Even
so
,
come
Lorde
Iesus
.
As
for
the
17.
chapt.
of
S.
Matthew
,
it
is
manifest
that
the
second
comming
of
Christ
is
not
meant
in
that
place
,
but
onlie
the
first
.
For
the
Apostles
either
ravisht
with
the
glory
of
his
transfiguration
,
or
rather
perswaded
by
the
many
powerfull
miracles
of
Iesus
Christ
,
to
beleeue
that
hee
was
the
Messias
,
neverthelesse
found
themselues
vnable
to
solue
the
obiection
of
the
Scribes
,
which
did
proue
that
Christ
was
not
the
Messias
by
this
argument
,
because
that
Elias
was
not
yet
come
.
Doubtlesse
these
Scribes
did
not
contest
about
the
day
of
iudgement
,
but
about
the
manifestation
of
the
promised
Messias
,
which
(
as
they
thought
)
was
not
yet
come
.
To
this
they
oppose
the
words
of
Malachie
,
which
calleth
this
day
a
great
and
fearefull
day
▪
which
seemes
ill
befitting
the
gentlenesse
,
and
humilitie
of
Christs
first
comming
.
His
Maiesties
answer
is
that
the
day
of
the
Lords
passion
was
full
of
horror
and
astonishment
.
The
sun
was
darkned
,
the
vaile
of
the
Temple
was
rent
,
the
earth
trembled
,
the
stones
were
cloven
,
the
monuments
were
opened
,
the
dead
were
raised
.
Or
wee
may
say
that
the
first
comming
of
the
Messias
although
it
were
in
humilitie
,
was
yet
for
all
that
very
fearfull
.
For
hee
was
sent
to
bee
a
stumbling
blocke
vnto
many
,
and
drew
a
totall
destruction
vpon
the
Iewes
.
God
a
little
after
(
according
to
the
prediction
of
Malachie
)
hauing
smitten
their
land
as
accursed
.
Besides
we
find
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
iom
hunnora
in
Hebrew
may
signifie
an
wonderfull
and
honourable
day
as
well
as
a
terrible
day
.
Aretas
in
the
30.
chap.
of
his
commentarie
vpon
the
Apocalyps
,
turnes
it
,
dies
Domini
magnus
&
manifestus
,
and
the
translation
of
the
Septuagint
renders
it
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
diem
Domini
magnam
&
illustrem
.
The
passage
that
is
alleaged
out
of
the
48
of
Ecclesiasticus
.
vers.
10.
is
of
no
force
,
for
the
booke
is
Apocryphall
,
&
the
translator
thereof
craues
pardon
in
the
Prologue
if
hee
hath
chanced
in
some
places
not
to
expresse
his
Authors
meaning
so
significantly
.
And
yet
the
place
is
falsly
alleaged
too
.
Behold
the
true
here
;
Elias
was
appointed
to
reproue
in
due
season
,
&
to
pacifie
the
wrath
of
the
Lords
iudgement
before
it
kindled
,
and
to
turne
the
hearts
of
the
fathers
vnto
the
children
,
and
to
set
vp
the
tribes
of
Iacob
.
Where
is
there
in
al
this
the
least
word
of
comming
backe
into
the
world
,
of
being
slaine
,
or
of
fighting
with
Antichrist
?
To
be
short
,
although
all
that
they
faine
of
the
returning
of
Elias
were
true
,
yet
this
makes
nothing
for
the
two
witnesses
,
till
they
haue
proued
as
much
of
Enoch
,
of
whome
they
haue
nothing
at
all
to
say
.
In
one
thing
they
cannot
choose
but
be
much
cumbred
,
to
wit
,
in
this
,
when
they
say
that
these
two
witnesses
shall
bee
sent
to
fight
with
Antichrist
for
the
space
of
three
yeares
and
an
halfe
,
at
the
ende
of
which
,
Antichrist
shall
slay
them
.
By
this
reckoning
Antichrist
must
be
in
the
world
before
them
,
and
stay
in
the
world
after
them
,
yea
&
be
in
the
heigth
of
his
strength
after
he
hath
slaine
them
,
seeing
that
there
by
he
shall
become
victorious
.
And
by
a
consequent
he
must
be
in
the
world
aboue
three
yeares
and
a
halfe
;
what
becomes
then
of
their
assertion
,
wherein
they
affirme
that
Antichrist
shall
continue
but
3
yeares
and
a
halfe
?
Surely
it
must
needes
be
that
these
two
witnesses
and
Antichrist
must
come
into
the
world
in
the
same
day
and
die
in
the
same
day
.
The
fathers
are
of
divers
opinions
concerning
this
,
and
resolue
vpon
nothing
certainely
.
[
*
](A20930-e36820-b)
*
Tom.
9.
Dabo
duobus
testibus
meis
,
1.
testamentis
.
Duo
candelabra
ecclesia
est
,
sed
pro
numero
testamentorum
.
S.
Austin
in
his
8.
homily
vpon
the
Apocalyps
,
I
will
giue
vnto
my
two
witnesses
,
that
is
,
vnto
the
two
Testaments
:
and
a
little
after
.
The
two
Candlesticks
are
the
Church
,
but
according
to
the
number
of
the
testaments
.
Primasius
saith
the
same
in
his
3.
book
,
&
Beda
vpon
the
Apocalyps
.
Lactantius
in
the
17.
chap.
of
his
7.
booke
(
after
many
fancies
with
which
that
book
is
stuft
)
saith
,
that
towards
the
last
times
there
shall
come
a
great
Prophet
,
which
must
be
slain
by
a
king
that
came
out
of
Syria
,
&
was
begotten
by
the
Divell
.
For
[
a
](A20930-e36920-b)
a
Bellarmine
in
the
thirde
booke
of
his
Apologie
against
the
King
chap.
1.
where
he
names
many
fathers
without
alleaging
their
words
.
Bellarmine
belyes
Lactantius
when
hee
maketh
him
to
say
that
Elias
shall
come
againe
.
Hilarie
in
the
20
Canon
of
his
commentarie
vpon
S.
Matthew
,
recites
divers
opinions
of
his
time
,
in
these
words
.
[
b
](A20930-e37000-b)
b
Apparui●
cum
gloriae
suae
habitu
,
Moyse
&
Elia
in
mont●
comitantibus
&
h●s
quid●
eosdem
prophetas
duos
praevenientes
adventum
eius
intelligimus
,
quos
Apocal.
Iohannis
ab
Antichristo
perimend●s
esse
dicit
,
licet
variae
vel
de
Enoch
vel
d●
Eliâ
plurimorum
extiterint
opiniones
.
Iesus
appeared
in
the
forme
of
his
glory
vpon
the
mount
,
Moyses
and
Elias
accompanying
him
.
And
these
are
the
two
prophets
(
as
wee
conceaue
)
which
must
come
before
his
comming
,
and
which
the
Apocalyps
of
S.
Iohn
telleth
vs
,
must
be
slaine
by
Antichrist
,
albeit
there
haue
beene
divers
opinions
of
many
,
touching
Enoch
,
or
Ieremie
,
one
of
which
must
die
as
Elias
.
Irenie
in
his
5
booke
saith
that
Elias
and
Enoch
were
translated
into
Paradise
,
&
ibi
manere
vsque
ad
consummationem
conspicantes
incorruptionem
:
and
that
they
remaine
there
till
the
ende
of
the
world
,
beholding
incorruption
.
If
they
remaine
in
Paradise
still
vntill
the
ende
or
consummation
of
the
world
,
Enoch
an
vpright
man
,
was
translated
by
God
,
although
he
were
not
circumcised
,
neither
yet
did
obserue
the
sabbaoth
,
who
hath
not
to
this
day
tasted
of
death
,
to
the
end
that
hee
which
did
aspire
to
eternitie
,
might
shew
vnto
vs
that
we
might
please
God
without
the
burden
of
Moyses
law
.
A
passage
which
Bellarmine
clips
in
the
6.
chap.
of
his
3
booke
de
Pontifice
,
where
hee
seemes
not
to
vnderstand
the
place
well
:
for
Tertullian
calls
Enoch
aeternitatis
candidatum
,
that
is
to
say
,
one
that
did
aspire
to
eternitie
,
not
because
he
aspires
vnto
it
now
,
but
because
hee
aspired
vnto
it
,
whilst
hee
lived
here
vpon
the
earth
.
For
the
intent
of
Tertullian
is
to
make
it
appeare
vnto
the
Iewes
,
that
a
man
may
attaine
vnto
eternall
life
without
the
Ceremonies
of
the
law
,
by
the
example
of
Enoch
which
without
ever
keeping
of
these
,
did
not
desist
to
aspire
to
immortality
;
And
wheras
he
saith
that
he
is
not
as
yet
dead
,
this
doth
not
enforce
that
hee
must
die
,
no
more
then
if
I
should
say
that
the
divel
hath
not
as
yet
destroied
the
church
or
that
there
could
no
lie
as
yet
bee
found
in
the
Gospell
,
doth
inferre
that
either
of
these
two
things
must
come
to
passe
.
[
*
](A20930-e37160-b)
*
Enoch
〈◊〉
.
status
est
in
car●●
Et
Elias
Carneus
raptus
est
in
coelum
,
necdum
mortui
,
&
Paradistiam
coloni
,
habent
membracum
quibus
rapti
sunt
atque
translati
Quod
nos
imitamur
i●iuni●
,
illi
posside●●
consortio
.
S.
Hierome
to
Pammachius
against
the
errors
of
Iohn
of
Ierusalem
,
Enoch
was
translated
in
the
flesh
,
Elias
was
rapt
vp
to
heaven
in
the
flesh
:
being
not
as
yet
dead
,
they
are
already
made
inhabitants
of
Paradise
.
They
haue
the
same
members
with
which
they
were
taken
vp
and
translated
.
That
which
we
imitate
by
fasting
,
they
enioy
by
their
coniunction
with
God
.
Note
that
they
are
in
heaven
,
and
ioyned
with
God
,
contrary
to
our
adversaries
tenent
.
As
also
that
they
are
already
in
Paradise
,
that
is
to
say
,
that
the
condition
of
others
is
such
that
they
cannot
be
there
in
body
till
after
the
day
of
iudgement
,
to
the
end
that
none
might
imagine
that
hee
speaks
of
an
earthly
Paradise
.
Aretas
in
the
29.
chapt.
of
his
commentarie
vpon
the
Apocalyps
,
vpon
these
words
of
the
Angel
to
S.
Iohn
,
[
a
](A20930-e37250-b)
a
Apoc.
10.
v.
11.
Thou
must
prophecie
againe
,
[
b
](A20930-e37290-b)
b
Opinantur
multi
beatum
hunc
.
virum
vsque
ad
seculi
consummationem
vivere
,
ae
venturum
esse
circa
temp●ra
Antichristi
,
cum
Enoch
&
Eliâ
.
saith
,
that
many
were
of
opinion
that
S.
Iohn
liveth
vntil
the
end
of
the
world
,
and
that
he
shal
come
in
the
time
of
Antichrist
with
Enoch
and
Elias
.
Hippolytus
Martyr
saith
the
same
in
his
book
de
consummatione
seculi
;
To
be
briefe
,
there
is
nothing
more
divers
,
then
they
are
in
their
opinions
.
Our
aduersaries
themselues
disagree
about
this
.
Arias
Montanus
speakes
after
this
manner
vpon
the
4
of
Malachie
:
The
ancient
Scribes
by
this
great
and
fearefull
day
did
wisely
vnderstand
,
not
the
day
of
the
last
iudgement
,
but
the
time
of
the
comming
of
the
Messias
:
which
interpretation
of
theirs
was
approved
off
,
and
confirmed
by
Christ
in
the
17.
of
Matthew
.
Bellarmin
in
the
6.
chapt.
of
his
3.
book
de
Pontifice
,
wonders
what
Iansenius
bishop
of
Gaunt
dreamt
off
,
when
he
said
that
the
comming
of
Elias
againe
into
the
worlde
could
not
bee
gathered
out
of
the
48.
chapt.
and
10.
ver.
of
Ecclesiasticus
.
The
Iesuit
[
b
](A20930-e37470-b)
b
Tam
apertam
rem
esse
Moysen
&
Eliam
veturos
esse
,
vt
nemo
id
non
solùm
sine
temeritate
,
sed
nec
sine
impudentia
negare
possit
.
Maldonate
in
his
commentarie
vpon
the
17.
of
Saint
Matthew
saith
,
that
it
is
so
cleere
a
case
that
Moyses
and
Elias
must
come
,
that
no
man
can
deny
it
not
only
without
being
rash
,
but
also
without
being
impudent
.
In
the
iudgement
of
this
Iesuit
,
Bellarmin
is
impudent
,
seeing
that
he
denies
that
Moyses
shall
come
,
&
would
haue
it
to
be
Enoch
.
The
Iesuit
Pererius
in
the
7.
booke
of
his
commentarie
vpon
Genesis
,
in
the
disputation
[
c
](A20930-e37570-b)
c
Qu.
1.
num
137.
touching
Enoch
doth
refute
their
proofe
of
this
taken
out
of
the
16
verse
of
the
44
of
Ecclesiasticus
,
and
expounds
the
place
as
we
do
.
The
cause
of
this
error
(
which
the
King
with
good
reason
calleth
an
idle
dreame
,
and
an
old
wiues
tale
)
came
from
the
corrupt
Greeke
translation
of
the
Septuagint
,
which
puts
a
word
into
that
place
of
Malachie
,
which
is
not
in
the
Hebrew
,
for
whereas
in
the
Hebrew
it
is
only
,
Beholde
I
go
hence
to
send
you
Elias
,
the
Greek
translation
turnes
it
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
A
translation
which
Chrysostome
followed
in
his
58
Homilie
vpon
S.
Matthew
,
and
which
made
him
to
be
of
the
opinion
that
Elias
should
come
back
againe
into
the
world
.
This
matter
might
haue
beene
ended
,
were
it
not
that
hereby
his
Maiestie
takes
an
occasion
to
complaine
of
the
wrongs
that
the
Church
of
Rome
hath
done
vnto
the
old
and
new
Testament
,
which
may
probably
be
thought
to
be
meant
by
these
two
witnesses
,
seeing
that
these
are
they
which
beare
witnesse
of
Iesus
Christ
.
The
Kings
complaints
are
.
1.
That
the
Church
of
Rome
doth
revile
the
holy
Scripture
.
2.
That
she
doth
prefer
her
corrupted
translation
before
the
Originals
of
the
Greeke
,
and
Hebrew
.
3.
That
she
doth
make
Apocryphall
books
to
bee
of
equall
authoritie
with
the
Cononical
.
4.
That
she
doth
apply
the
psalter
of
David
to
the
virgin
Mary
,
by
putting
out
Gods
name
,
&
placing
hers
insteed
thereof
.
5.
That
shee
doth
deny
the
people
to
read
the
Bible
,
and
will
not
suffer
it
to
be
translated
into
their
vulgar
tongue
,
and
yet
for
all
that
,
will
suffer
them
to
haue
fabulous
,
and
ridiculous
legends
.
Point
,
that
the
church
doth
revile
the
scripture
1
In
the
first
place
the
King
doth
challenge
them
for
calling
the
Scripture
a
nose
of
wax
,
a
dead
letter
,
a
leaden
,
or
Lesbian
rule
.
Coeffeteau
aunsweres
,
that
such
blasphemies
are
not
found
in
the
writings
of
the
Doctours
that
they
approue
off
;
Bellarmine
on
the
contrary
doth
confesse
it
,
but
saith
that
nothing
else
is
meant
by
this
,
but
only
that
Hereticks
do
make
the
scripture
a
nose
of
wax
,
a
Lesbian
rule
,
&c
which
is
refuted
by
the
learned
Bishop
of
Elie
,
in
his
answer
to
the
Cardinals
Apologie
,
where
he
cites
Eckius
,
Luthers
Antagonist
,
in
his
booke
de
fide
&
iustificatione
,
cap.
73.
[
a
](A20930-e37790-b)
a
Eckius
,
efficacior
quam
scriptura
est
traditio
.
Tradition
is
more
powerfull
than
the
Scripture
,
and
in
the
same
book
.
[
b
](A20930-e37820-b)
b
Traditio
certissima
est
veritatis
regula
ad
quam
Scripturam
expendere
oporteat
,
Evangelistarum
non
f
uit
hoc
in
scribendo
consitium
,
vt
sua
illa
scripta
praeessent
nost●ae
religioni
&
fidei
sed
subssent
potius
Tradition
is
a
most
certaine
rule
of
the
truth
,
by
which
wee
ought
to
examine
the
Scriptures
.
The
ende
that
moued
the
Evangelists
to
write
,
was
not
because
they
would
haue
their
writings
to
rule
over
religion
and
faith
,
but
rather
that
they
should
bee
subiect
vnto
it
.
Coster
saith
the
same
in
his
Enchiridion
of
Controuersies
.
And
in
the
71.
chap.
[
c
](A20930-e37850-b)
c
Sunt
enim
scripturae
velut
cereus
quidam
nosus
qui
sicut
horsum
illorsūque
trahise
permittit
&c.
The
Scriptures
are
as
a
nose
of
wax
,
that
suffers
it selfe
to
be
turned
this
way
,
and
that
way
,
he
saith
that
they
are
;
and
not
that
they
are
made
to
be
.
He
alleageth
Hosius
also
,
which
maintaines
against
Brentius
,
that
his
words
which
said
that
the
Scriptures
without
the
authoritie
of
the
Church
are
no
more
to
be
esteemed
then
Esops
Fables
(
p●tuisse
pio
sensu●ici
)
might
bee
spoken
in
a
godly
sense
.
And
[
a
](A20930-e37920-b)
a
Turrianus
Si
Scripturam
s●lam
fidei
regulam
Christus
reliquisset
in
Eccles●a
quid
aliud
quàm
gladium
Delphi
cum
haberemus
?
Turrianus
who
in
the
p.
250.
saith
,
that
if
Christ
had
left
no
other
rule
of
our
faith
then
the
Scripture
,
we
should
haue
had
nothing
else
but
a
Delphian
sword
,
that
is
to
say
,
a
two
edged
sword
that
cuts
vpon
both
sides
.
And
behold
here
some
of
Bellarmines
owne
words
(
which
are
little
better
)
in
his
4.
chap.
and
[
b
](A20930-e37980-b)
b
§
Quarto
●ecesse
.
Etsi
Scriptura
di
cat
libros
Prophetarum
&
Apostolorum
esse
divinos
,
tamen
non
ce●tò
id
●redam
,
nisi
prius
credider●
Scripturam
quae
hoc
dicit
esse
diuinam
.
Nam
in
Alcorano
Mahumetis
passim
legim
ipsum
Alcoranum
de
coelo
à
Deo
dimissum
.
4.
booke
,
Of
the
word
not
written
;
Although
the
Scripture
say
that
the
bookes
of
the
Apostles
,
and
Prophets
are
divine
,
yet
I
shall
never
beleeue
it
assuredly
,
if
I
doe
not
first
beleeue
that
the
Scripture
which
saith
this
,
is
divine
.
For
we
read
as
well
in
the
Alcoran
that
the
Alcoran
was
sent
from
heaven
.
This
Cardinal
would
haue
the
testimony
that
the
Scripture
giues
of
it selfe
to
bee
no
more
credited
then
that
which
the
Alcoran
giues
of
it selfe
,
and
in
the
10.
chap.
he
saith
[
c
](A20930-e38010-b)
c
§
Ad●lla
.
Supra
diximus
Scripturas
non
fuisse
absolutè
necessarias
.
that
the
Scriptures
are
not
absolutly
necessary
,
and
in
the
seauenth
chapt.
he
is
bold
to
affirm
,
that
there
be
some
trad●tions
which
are
greater
then
some
of
the
Scriptures
,
as
concerning
the
obligation
,
that
is
to
say
,
that
a
man
is
bound
more
to
beleeue
them
then
the
Scripture
.
In
the
12.
Chapt.
[
b
](A20930-e38070-b)
b
§
Respondeo
Scripturae
finem
proprium
&
praecipuum
non
fuisse
vt
esset
regula
fidei
,
sed
vt
esset
commonitorium
quoddam
vtile
.
The
proper
and
principall
end
of
the
Scripture
,
was
not
that
it
should
be
a
rule
of
faith
,
but
that
it
should
be
a
profitable
admonition
to
make
men
entertaine
the
doctrine
of
preaching
,
And
a
little
after
.
[
c
](A20930-e38100-b)
c
Dico
secundo
Scripturam
etsi
non
est
sact●
praecipuè
vt
sit
regula
fidei
▪
esse
tamen
regulam
fidei
non
totalem
sed
partialem
I
say
that
although
the
scripture
were
not
made
properly
to
be
a
rule
of
faith
,
yet
it
is
a
rule
of
faith
,
though
not
a
totall
rule
,
but
a
partiall
.
The
famous
Doctor
Charron
surpasseth
them
all
.
Behold
how
hee
doth
extoll
the
Scripture
in
his
3
Truth
,
a
booke
which
France
hath
receaued
with
wonderful
applause
.
In
the
second
chapter
,
hauing
said
that
the
Church
and
the
Scripture
are
iudges
together
,
he
addeth
,
But
the
church
is
primarily
and
principally
,
and
with
great
preheminence
.
And
a
little
after
,
The
Scripture
is
not
,
nor
cannot
be
the
last
rule
,
&
soveraigne
iudge
of
doctrine
.
In
the
2.
page
of
the
3.
chap.
Faith
that
is
necessary
to
salvation
comes
from
the
Church
speaking
,
&
not
from
the
reading
of
the
Scripture
,
without
knowing
of
which
after
a
sort
,
yea
and
without
beleeuing
or
obaying
it
expresly
,
a
thousand
millions
are
saved
—
To
be
short
,
a
man
may
be
a
Christian
,
and
a
good
Christian
,
&
bee
saved
,
without
the
Scripture
,
but
not
without
the
Church
.
And
a
little
after
,
How
can
one
get
out
of
contention
by
the
scripture
seeing
that
wee
come
into
it
by
the
Scripture
?
This
is
an
open
field
for
all
quarrels
;
&
as
we
vse
to
say
,
a
sword
for
all
hands
;
yea
by
this
many
come
to
be
Atheists
—
it
is
like
a
forrest
where
all
claime
right
to
graze
,
yea
even
Atheists
themselues
.
And
in
the
same
chapter
,
The
scripture
hath
no
auctoritie
,
waight
,
power
over
vs
,
but
only
as
much
as
the
church
doth
appoint
,
and
assigne
vnto
it
.
Now
every
one
knowes
that
by
the
scripture
wee
doe
not
vnderstand
the
paper
or
inke
,
but
the
worde
of
God
contained
therein
,
and
none
can
deny
but
that
the
church
is
subiect
to
the
word
of
God
.
But
by
these
Doctours
reckoning
the
word
of
God
should
be
subiect
to
the
church
,
and
men
should
giue
waight
and
authority
to
the
word
of
God
.
In
the
4.
chapt.
he
saith
vnto
such
as
exact
proofes
out
of
Scripture
for
every
point
of
faith
,
that
this
is
a
wrongfull
and
vniust
demand
:
for
it
is
to
require
an
impossible
thing
;
because
the
Scripture
doth
not
speake
of
all
things
:
&
in
the
same
place
,
It
is
most
false
that
Gods
intent
was
to
informe
the
world
of
his
will
,
to
plant
the
faith
,
and
make
Christians
by
the
Scripture
.
What
was
therefore
the
end
of
those
holy
Scribes
?
It
was
(
saith
he
in
the
same
place
)
to
write
certaine
particulars
according
as
they
saw
occasion
(
de
re
natâ
)
A
little
after
he
saith
,
that
to
aske
for
scripture
is
to
play
the
ill
debtor
,
&
the
part
of
an
vnhonest
man
,
which
will
not
pay
his
mony
except
he
may
first
see
his
bond
.
Thou
dost
beleeue
because
thou
dost
read
,
thou
art
therefore
no
Christian
,
for
a
Christian
beleeues
before
he
read
,
&
without
reading
.
—
A
Christian
beleeues
at
first
without
expecting
a
reason
,
with
his
eies
close
shut
,
&
afterward
hee
seeth
reason
.
—
He
that
beleeveth
because
he
hath
read
the
bible
▪
●his
faith
&
beliefe
is
in
a
manner
not
Christian
like
:
wee
must
call
it
by
some
other
name
,
a
humane
,
purchased
,
studyed
faith
,
but
not
a
Christian
faith
,
neither
is
hee
that
shall
professe
it
a
Christian
.
In
briefe
,
vnder
the
shew
of
a
respect
towards
the
church
(
by
which
wee
must
alwaies
vnderstande
the
Romane
church
)
these
people
doe
persecute
these
two
faithfull
witnesses
,
and
doe
plant
Atheisme
vnder
hand
,
whereof
this
Doctor
Charron
in
particular
is
not
a
little
conscious
:
as
it
appeares
by
many
places
in
his
booke
of
Wisdome
.
The
Kings
complaint
therefore
is
iust
,
and
had
hee
but
held
his
peace
,
the
matter
would
haue
proclaimed
it selfe
.
But
aboue
all
the
Cardinall
of
Perons
booke
seemes
intolerable
to
his
Maiesty
,
concerning
the
Insufficiencie
of
the
Scripture
;
Coeffeteau
answeres
that
this
is
an
Imposture
of
the
Minister
Tilenus
,
which
caused
it
to
be
printed
at
Rochel
with
this
title
.
In
all
this
Coeffeteau
is
ill
informed
.
For
Monsieur
Titenus
is
not
Minister
to
this
day
.
Secondly
although
he
did
put
this
title
before
the
booke
,
yet
can
he
not
in
this
respect
be
accused
of
imposture
,
because
the
booke
being
without
a
title
,
&
being
that
there
must
one
of
necessity
be
put
before
it
,
he
could
not
haue
chosen
any
more
fit
to
the
purpose
then
out
of
the
first
line
of
the
booke
,
which
is
this
,
The
scripture
is
not
sufficient
without
traditions
.
And
that
his
Maiestie
might
know
in
what
this
insufficiency
consisteth
,
the
first
point
is
that
there
is
no
mention
made
of
the
immortality
of
the
soule
in
the
books
of
Moyses
.
Which
yet
is
mentioned
there
very
[
*
](A20930-e38340-b)
*
Gen.
5
.
2●
Gen.
49.18
.
Exod.
3.15
Num.
23.10
often
.
And
although
there
were
nothing
said
of
it
,
yet
these
holy
bookes
being
the
religion
of
Gods
people
,
they
doe
necessarily
carry
the
immortality
of
the
soule
imprinted
on
their
foreheads
,
&
presuppose
it
by
the
title
,
because
that
without
this
,
religion
is
nothing
but
folly
,
and
an
vnwieldy
yoke
.
The
seconde
thing
that
his
Maiestie
findes
faulte
with
,
II.
Point
.
Of
their
preferring
the
corrupt
translation
before
the
original
.
is
that
the
Church
of
Rome
doth
preferre
the
vulgar
Latin
translation
(
which
is
corrupted
in
a
thousand
and
a
thousand
places
)
before
the
Originall
text
of
the
Greeke
and
Hebrew
.
And
he
saith
this
because
the
Councell
of
Trent
in
the
4
Session
hath
decreed
[
*
](A20930-e38420-b)
*
Vt
vetus
&
vulgata
editio
pr●
authentica
habeatur
,
&
quòd
●am
ne
m●
reiicere
quovis
pr●textu
audeat
vel
presumat
that
the
old
and
vulgar
edition
be
held
for
authenticall
,
&
that
none
presume
to
reiect
it
vnder
what
pretext
soever
.
Whence
it
followes
that
in
all
places
where
it
is
contrary
to
the
Originall
Greek
and
Hebrew
,
a
man
must
beware
how
he
reiect
it
,
and
that
he
must
rather
thinke
that
the
Originall
is
false
then
the
Copie
.
And
indeed
Bellarmin
in
the
7.
chapt.
of
his
2.
booke
de
verbo
Dei
speaks
thus
of
the
Hebrew
Bible
,
and
of
the
New
Testament
in
Greeke
,
In
this
,
my
opinion
is
that
we
are
to
hold
that
of
the
Greeke
which
I
haue
said
already
of
the
Hebrew
bibles
,
to
wit
,
that
the
Greeke
Copies
are
not
generally
corrupted
,
and
yet
that
their
fountaines
are
not
altogither
pure
.
But
if
the
Originals
of
the
word
of
God
be
marr'd
,
what
suretie
then
is
there
in
religion
?
and
if
the
springs
bee
troubled
how
can
the
streames
runne
cleere
?
Now
amongst
other
corruptions
of
the
Romish
translation
his
Maiestie
doth
produce
two
.
The
first
is
in
the
15
of
S.
Luke
verse
8.
where
in
steede
of
to
sweepe
the
house
,
the
vulgar
translation
hath
turnd
it
,
to
overturn
the
house
.
The
other
is
in
the
21.
chapt.
of
S.
Iohn
,
ver.
22.23
.
where
in
steed
of
,
If
I
will
that
he
stay
,
the
vulgar
translation
turnes
it
,
I
will
that
he
stay
so
,
vpon
which
corruption
some
haue
grounded
that
idle
conceipt
of
theirs
,
that
Saint
Iohn
is
not
dead
to
this
day
.
Coeffeteau
saith
these
places
haue
beene
corrected
in
the
last
bibles
,
meaning
the
Bibles
newly
printed
by
the
authority
of
Clement
the
8.
But
Bellarmin
[
*
](A20930-e38580-b)
*
Locus
posterior
non
est
mutatu●
,
quo●i●m
hab●tur
in
omnibus
Latinis
codici●us
.
contradicts
him
,
and
saith
that
the
first
place
only
is
corrected
&
not
the
second
.
But
the
Bibles
of
Sixtus
V.
printed
but
a
little
before
haue
nothing
corrected
in
them
:
and
before
Sixtus
,
the
Councell
of
Trent
did
approue
of
the
vulgar
translation
in
all
things
;
seeing
that
it
hath
pronounced
it
to
bee
authenticall
cleane
through
out
,
and
hath
forbidden
any
part
thereof
to
bee
refused
:
But
the
Pope
doth
correct
the
Councels
,
and
the
Popes
his
predecessours
,
and
after
this
Pope
Clement
,
there
will
some
Boniface
come
,
which
shall
vndoe
that
which
Clement
did
.
As
for
the
impurity
of
the
vulgar
translation
,
it
would
be
easier
for
a
man
to
alter
it
cleane
,
and
make
a
new
one
of
it
,
them
to
purge
it
.
In
the
greatest
part
of
the
Psalmes
and
of
the
prophets
,
there
is
no
more
reason
then
there
is
rime
:
To
bee
short
,
it
is
cleane
a
diuers
thing
from
the
Original
.
The
13.
Psalme
which
is
the
14.
in
the
Hebrew
,
at
the
9.
verse
,
where
there
are
10.
lines
added
,
which
are
not
in
the
Hebrew
.
In
the
second
psalme
insteed
of
kisse
the
sonne
,
the
Latin
translation
hath
it
,
Apprehend
discipline
.
In
the
132.
psal.
v.
5.
in
steed
of
I
will
blesse
her
vitailes
,
this
translation
renders
it
,
I
will
blesse
her
widdowes
.
In
the
9.
chap.
of
Esdras
,
v.
8.
insteed
of
paxillus
,
this
translation
hath
pax
illius
,
that
is
to
say
,
his
peace
,
for
a
naile
.
And
in
the
verse
following
,
where
it
is
in
the
Hebrew
for
to
giue
vs
a
hedge
in
Iuda
,
this
translation
hath
it
,
to
giue
vs
hope
in
Iuda
.
In
the
19.
chapt.
of
the
1.
of
Samuel
,
verse
24.
insteed
of
He
fell
downe
naked
,
this
translation
turnes
it
,
He
sung
all
naked
;
In
the
16.
of
the
Prov.
ver.
11.
the
Hebrew
saith
,
the
waights
of
the
bagge
,
the
translation
,
the
waights
of
the
time
.
These
are
ridiculous
faultes
,
but
they
which
follow
are
malicious
.
As
the
translating
it
in
the
3.
of
Genesis
,
and
15.
verse
,
shee
(
to
wit
the
woman
)
shall
bruise
the
serpents
head
;
whereas
it
is
,
The
seed
of
the
woman
shall
bruise
the
heade
of
the
serpent
.
Whence
in
the
Virgins
psalter
this
commendation
,
of
having
bruised
the
head
of
the
Serpent
is
attributed
vnto
her
.
As
also
the
translating
it
in
the
99.
psalm
.
Fall
downe
to
his
footstoole
,
whereas
it
is
in
the
Hebrew
,
Fall
downe
towardes
,
or
before
his
footstoole
.
A
corruption
that
was
in
the
time
of
S.
Augustine
,
who
did
not
know
that
they
would
in
ages
following
ground
the
worship
of
creatures
vpon
this
place
.
As
also
for
omitting
these
wordes
in
the
11.
chapt.
and
6.
verse
of
the
Epistle
to
the
Romans
,
If
it
bee
of
workes
it
is
no
more
grace
,
or
else
were
worke
no
worke
.
I
wonder
much
also
howe
it
comes
to
passe
that
in
the
11
of
S.
Luke
the
vulgar
translation
cuts
off
the
fourth
part
of
the
Lords
praier
,
omitting
these
words
,
which
art
in
heaven
,
as
also
,
Thy
will
bee
done
in
earth
as
it
is
in
heaven
,
as
also
these
words
,
But
deliver
vs
from
evill
.
The
vulgar
translation
(
that
it
might
bring
in
a
diffidence
&
vncertainety
of
saluation
)
renders
the
first
verse
of
the
9.
of
Ecclesiasticus
after
this
manner
.
A
man
knows
not
whether
he
haue
deserved
loue
or
hatred
,
but
all
things
are
kept
in
vncertainety
,
for
the
time
to
come
.
Whereas
the
Hebrew
hath
only
,
No
man
knoweth
either
loue
or
hatred
of
all
that
is
before
them
.
We
might
note
many
more
such
like
places
,
whence
it
appeares
that
his
Maiesties
complaint
is
most
iust
.
The
King
complaines
also
that
these
two
witnesses
are
wrong'd
in
this
,
III.
Point
.
Of
their
equalling
the
Apocryphall
books
with
the
Canonicall
.
that
mens
writings
called
Apocryphall
,
are
made
of
equal
worth
with
them
.
Which
we
haue
proued
to
be
against
the
authoritie
of
Iesus
Christ
,
and
the
Apostles
,
and
all
the
ancient
church
,
and
haue
shewed
that
Coeffeteau
doth
alleadge
a
falsified
Councell
of
Nice
,
&
abuse
a
place
of
S.
Austin
.
See
the
5.
Article
of
my
2.
book
vpon
this
.
And
note
besides
that
not
only
the
Apocryphall
bookes
are
set
in
the
same
ranck
with
the
Canonical
,
but
also
that
the
Roman
Decree
in
the
19.
Distinction
in
the
Canon
In
Canonicis
,
saith
that
the
Popes
Decretal
Epistles
are
to
be
reckoned
amongst
the
Canonicall
Scriptures
.
So
behold
with
what
good
companions
these
two
witnesses
are
matcht
.
The
fourth
Complaint
that
his
Maiestie
makes
,
IV
Point
,
Davids
Psalter
corrupted
.
is
of
the
horrible
corruption
,
allowed
off
,
and
published
in
the
church
of
Rome
,
in
that
they
suffer
a
psalter
,
commonly
called
the
psalter
of
S.
Bonaventure
made
in
honor
of
the
Virgin
Mary
,
where
the
psalmes
of
David
are
applyed
to
the
Virgin
,
and
her
name
put
in
the
place
of
Gods
name
.
And
this
worthy
psalter
hath
beene
translated
into
French
,
and
printed
at
Paris
in
the
year
1601.
with
the
approbation
of
the
faculty
of
the
Diuines
of
Paris
.
In
reading
thereof
you
would
say
,
See
here
the
Psalmes
of
David
,
but
only
that
the
name
of
God
is
not
called
vpon
in
them
.
And
it
seemes
that
David
doth
invoke
the
Virgin
Marie
.
The
131.
psalme
begins
thus
.
Memento
Domina
David
,
&
omnium
invocantium
nomen
tuum
.
Remember
David
,
ô
Lady
,
and
all
those
which
call
vpon
thy
name
.
With
the
like
grace
,
the
Reuerende
father
Solier
a
Iesuite
of
Sainctes
,
hath
lately
set
forth
3.
sermons
in
praise
of
the
Beatified
Ignatius
,
in
the
first
of
which
,
page
33.
he
saith
that
Adam
sung
these
psalmes
to
comfort
himselfe
in
his
banishment
.
It
may
be
also
that
Elias
did
read
them
at
the
Canonical
houres
of
our
Lady
.
Bellarmine
in
his
Apologie
against
the
King
excuseth
the
matter
,
saying
that
Bonaventure
did
not
change
Davids
Psalter
,
but
only
made
another
of
it
in
imitation
of
Davids
Psalmes
,
being
moved
therevnto
by
a
goldly
affection
that
hee
bore
to
the
holy
Virgin
.
But
that
which
is
an
impietie
against
God
,
can
be
no
pietie
toward
the
Holy
Virgin
.
Shee
doth
not
thinke
her selfe
honoured
by
the
dishonour
of
God
.
For
this
prophane
psalter
is
made
as
if
one
should
apply
the
Lords
praier
to
the
Virgin
Mary
,
in
saying
,
Our
mother
which
art
in
heaven
,
hallowed
bee
thy
name
,
&c.
Hee
that
should
speak
after
this
manner
to
the
Virgin
Mary
,
mought
he
excuse
himselfe
in
saying
that
hee
did
not
corrupt
the
Lords
prayer
,
but
made
another
in
imitation
thereof
,
being
moved
therevnto
by
a
godly
affection
that
he
bore
to
the
holy
Virgin
?
This
Psalter
is
little
better
.
The
109.
Psalme
begins
thus
.
Dixit
Dominus
Dominae
nostrae
,
sede
mater
mea
à
dextris
meis
.
The
Lord
said
vnto
our
Lady
,
sit
down
mother
at
my
right
hand
.
The
Psalm
[
a
](A20930-e39300-b)
a
Which
is
the
110.
in
the
Hebrew
.
129
De
profundis
clamavi
ad
te
Domina
:
Domina
exaudi
vocemmeam
.
Out
of
the
deepe
places
haue
I
called
vnto
thee
ô
Lady
,
ô
Lady
heare
my
voice
.
The
[
b
](A20930-e39340-b)
b
The
91.
in
the
Hebrew
.
90
Psalme
,
which
in
our
Psalters
begins
with
,
who
so
dwelleth
in
&c.
is
thus
applyed
to
the
Virgin
Mary
.
Hee
that
committeth
himselfe
to
the
protection
of
the
mother
of
God
,
shall
rest
secure
vnder
her
shaddow
,
and
safeguard
.
His
enimies
though
they
come
against
him
shall
not
hurt
him
,
and
the
arrow
that
flyeth
through
the
aire
shall
not
strike
him
.
and
in
the
[
c
](A20930-e39390-b)
c
The
94.
in
the
Hebrew
.
93
Psalme
,
hee
makes
as
though
hee
durst
not
presume
to
speake
to
God
,
but
it
is
to
wrong
him
.
The
Lord
is
a
God
of
vengeance
,
but
thou
ô
mercifull
mother
art
enclined
to
pitie
and
compassion
;
you
would
say
that
she
were
set
to
pacifie
Gods
anger
,
and
to
make
him
change
his
will
.
It
was
a
hard
matter
therefore
to
get
accesse
to
God
,
before
the
birth
of
the
Virgin
,
or
before
she
was
crownd
queene
of
heaven
;
To
conclude
,
all
this
whole
Psalter
is
such
and
yet
Bellarmine
dares
say
that
it
was
made
with
a
holy
and
godly
affection
,
&
the
facultie
of
the
Divines
of
Paris
,
did
not
sticke
to
approue
of
it
.
And
yet
afterward
they
are
bold
to
say
that
the
worship
of
Latria
appertaineth
to
God
only
,
as
if
the
Psalmes
of
David
were
no
divine
service
.
V.
Point
.
the
suppressing
of
the
holy
scripture
.
On
the
complaint
which
his
Maiestie
makes
in
the
5
place
of
the
suppressing
of
the
Scripture
,
for
feare
least
the
people
should
come
to
see
it
,
these
Doctours
say
,
that
the
reading
of
the
Scripture
is
not
absolutely
denied
vnto
lay
men
,
but
that
they
are
forbid
to
read
it
without
hauing
a
speciall
permission
;
(
that
is
to
say
)
that
the
Pope
by
a
speciall
priuiledge
wil
giue
a
man
leaue
to
obay
God
,
for
God
would
haue
the
people
to
read
the
Scripture
.
Kings
are
Laymen
,
and
yet
for
all
that
in
the
17.
of
Deuter.
they
are
commanded
to
read
in
the
booke
of
the
lawe
all
the
daies
of
their
life
.
And
when
the
Apostle
wrote
to
the
people
of
the
church
of
Corinth
,
of
Rome
,
of
Ephesus
,
did
he
not
meane
,
that
they
to
whome
hee
wrote
should
read
his
Epistles
?
And
when
in
the
beginning
of
the
Apocalyps
it
is
said
,
Blessed
is
hee
that
readeth
,
&
they
that
heare
the
wordes
of
this
Prophecy
,
why
should
wee
not
,
following
the
counsell
of
S.
Iohn
,
apply
our selues
to
the
reading
hereof
,
seeing
that
it
is
the
next
way
to
make
vs
happy
?
And
yet
this
is
one
of
the
obscurest
bookes
in
all
the
Scripture
:
how
much
more
then
are
wee
exhorted
by
this
to
read
the
books
of
the
Gospell
,
so
full
of
perspicuity
and
instruction
?
In
the
17
of
the
Acts.
ver.
11.
they
of
Beroe
are
commended
because
that
after
they
had
heard
S.
Paule
preach
,
they
did
dayly
vse
to
examine
his
doctrine
by
the
Scripture
,
to
knowe
whether
it
were
so
or
no
,
and
yet
it
is
probable
that
the
Apostle
S.
Paule
did
,
at
the
least
speake
with
as
much
certainety
,
as
Curates
and
Bishops
doe
now
adaies
.
Why
then
may
not
they
which
heare
them
(
after
their
sermons
ended
)
compare
that
which
they
heard
with
the
Scripture
▪
to
see
whether
it
bee
truely
alleaged
or
no
?
A
strange
case
!
These
Doctors
both
in
their
sermons
,
and
in
their
writings
pretend
Scripture
commonly
,
but
will
not
haue
the
people
to
see
whether
they
deale
truely
or
no.
As
if
they
should
say
,
S.
Paul
,
or
S.
Iohn
saith
so
,
but
doe
not
goe
thither
to
see
it
.
They
send
you
to
the
holy
Scripture
,
but
stop
you
in
the
way
;
yea
and
in
their
ful
sermons
they
alleage
the
Scripture
in
barbarous
Latin
,
and
interpret
it
according
to
such
allegations
,
as
if
French
were
worth
nothing
except
it
were
set
in
the
taile
of
Latin
.
Iesus
Christ
many
a
time
in
the
Scripture
askes
of
those
that
stand
about
him
.
[
*
](A20930-e39580-b)
*
Matt.
19.4
.
Luk.
10.26
.
haue
yee
not
read
,
and
,
How
readest
thou
?
should
Iesus
Christ
now
adaies
speak
in
the
same
manner
to
the
people
of
the
Church
of
Rome
,
they
would
answer
him
,
wee
haue
not
read
,
for
the
Popes
Holynesse
will
not
permit
it
,
except
it
bee
vnto
some
fewe
which
vnderstand
Latin
,
and
which
haue
speciall
leaue
from
their
Ordinarie
.
Certainely
I
dare
maintaine
that
for
a
man
to
take
vpon
him
to
permit
any
one
by
his
speciall
favour
&
priviledge
,
to
obay
God
or
to
be
instructed
in
his
word
,
is
far
worse
than
if
he
should
forbid
him
to
serue
God
.
For
hee
which
doth
forbid
a
man
to
serue
God
,
doth
onely
oppose
himselfe
against
God
:
but
he
which
giues
any
one
a
priviledge
to
serue
God
,
makes
God
to
bee
his
inferiour
,
and
his
subiect
,
seeing
that
hee
cannot
be
served
but
by
the
permission
of
the
Pope
,
and
it
will
come
to
this
passe
at
last
,
that
God
must
doe
him
reverence
,
if
he
himselfe
looke
to
be
served
.
Herevnto
adde
that
women
,
&
the
common
sort
of
people
which
do
not
vnderstand
Latin
care
not
to
sue
for
a
permission
to
read
it
in
Latin
,
which
yet
is
the
only
tongue
that
is
allowed
of
in
the
Church
of
Rome
.
But
if
you
turne
over
all
the
histories
of
the
Church
,
you
shall
never
finde
that
any
went
about
to
hinder
the
reading
of
the
Scripture
,
but
certain
monsters
&
tyrants
,
as
Antiochus
Epiphanes
,
&
such
like
persecutours
of
the
Church
,
whose
example
the
Pope
hath
followed
.
For
that
there
are
some
vulgar
translations
seen
now
adaies
in
France
and
Italie
,
this
hath
beene
but
of
late
,
and
without
approbation
:
&
our
aduersaries
are
beholding
to
vs
for
it
.
For
it
is
not
yet
a
hundreth
yeares
since
that
you
should
assoone
haue
found
an
Alcoran
,
as
a
French
or
Italian
Bible
,
amongst
the
people
of
the
Romish
church
.
And
yet
to
this
day
at
Rome
,
or
in
Spaine
,
to
finde
a
Spanish
,
or
Italian
Bible
with
one
of
the
people
,
is
a
burning
matter
,
and
a
case
of
the
Inquisition
.
Yet
iudge
what
tyranny
this
is
.
For
the
books
of
the
old
and
new
Testament
,
are
our
contract
of
marriage
with
our
bridegrome
Iesus
Christ
,
and
the
testament
of
our
heauenly
father
.
The
clauses
of
the
Legacies
and
donations
contained
therein
,
do
appertaine
to
the
people
as
well
as
to
the
Priests
:
why
then
should
anie
one
keep
their
fathers
testament
from
the
people
?
Why
may
not
the
Spowse
be
suffered
to
see
her
contract
of
marriage
?
Must
I
in
this
businesse
rely
vpon
the
trust
of
men
that
liue
by
my
ignorance
,
and
make
their
gaine
by
concealing
the
truth
from
mee
?
Why
do
they
suffer
me
to
read
fables
and
prophane
histories
,
and
will
not
suffer
me
to
read
the
will
,
and
the
ordinances
of
my
father
?
Why
do
they
make
me
to
suspect
the
Holy
scriptures
as
if
they
were
dangerous
bookes
,
and
a
knife
to
cut
my
throat
with
?
Suffer
vs
at
least
to
haue
a
good
opinion
of
God
,
and
she
shall
be
bound
vnto
you
for
it
.
If
you
say
,
But
many
abuse
them
;
I
answere
that
preaching
is
abused
too
,
&
so
is
the
goodnesse
of
God
,
and
yet
for
al
this
we
are
not
to
abstaine
from
them
,
or
suspect
them
the
more
:
And
besides
that
there
is
more
danger
in
a
voluntary
ignorance
,
then
in
a
desire
to
profit
.
And
it
shal
neuer
bee
found
that
the
people
did
hatch
heresies
by
the
reading
of
the
holy
Scripture
,
but
all
the
Arch
Heretickes
haue
bin
men
that
haue
had
the
charge
of
teaching
which
should
therefore
rather
of
the
two
be
bar'd
the
holy
Scripture
.
They
say
that
it
is
for
none
but
men
of
knowledge
to
read
them
;
whereas
I
ever
thought
that
a
man
did
read
them
to
get
knowledge
;
but
these
men
wil
haue
knowledge
to
be
gotten
before
the
reading
of
them
:
which
is
a
most
wicked
assertion
,
to
make
a
knoweledge
in
religion
that
may
be
without
the
scripture
,
&
before
the
scripture
.
And
yet
if
it
were
so
,
what
shoulde
become
of
a
great
company
of
the
Priests
,
which
are
more
ignorant
then
the
most
part
of
the
people
,
to
whom
notwithstanding
the
reading
of
the
Scripture
is
permitted
?
But
if
any
be
desirous
to
know
the
beliefe
of
the
Ancient
Church
concerning
this
,
and
whether
the
people
did
read
the
holy
scripture
then
or
no
,
beholde
here
some
of
their
testimonies
.
Chrysostome
in
his
3.
Homilie
of
Lazarus
speakes
thus
to
his
auditours
,
I
do
exhort
you
alwaies
,
and
will
never
cease
to
exhort
you
that
you
bee
not
only
attentiue
here
to
that
which
is
spoken
,
but
when
you
be
at
home
also
,
that
you
would
set
your
selus
carefully
to
the
reading
of
the
holy
Scripture
.
A
thing
which
I
haue
not
forborne
to
inculcat
vnto
them
,
that
haue
spoken
with
me
,
in
particular
.
For
it
is
not
fit
that
any
should
say
vnto
me
,
these
words
are
but
little
gracious
,
and
there
be
many
other
things
to
busie
a
man
,
I
am
tyed
to
attend
at
the
Court
,
I
manage
publike
affaires
,
I
haue
my
occupation
,
I
haue
a
wife
,
I
see
to
the
bringing
vp
of
my
children
,
I
looke
to
my
family
,
I
am
mingled
with
the
world
,
&
therefore
it
is
not
for
mee
to
read
the
Scriptures
,
but
for
those
which
haue
bid
Adieu
to
the
world
,
whose
dwelling
place
is
vpon
the
tops
of
hils
,
there
leading
a
more
strict
kinde
of
life
.
What
saist
thou
ô
Man
?
must
thou
not
turne
over
the
scriptures
because
thou
art
distracted
with
many
businesses
?
But
it
lyes
thee
vpon
rather
to
reade
them
then
they
which
are
more
free
:
For
they
haue
not
so
much
neede
of
the
assistance
of
the
scripture
as
thou
which
art
tost
amidst
the
waues
of
businesses
,
&c.
Till
at
last
he
sayth
,
that
it
is
impossible
,
yea
I
say
impossible
that
any
should
attaine
to
salvation
,
if
hee
imploy
not
himselfe
daily
in
this
spiritual
reading
.
And
a
little
after
.
The
graces
of
the
spirit
hath
so
ordered
and
fitted
the
scriptures
,
that
publicans
,
fisher
men
,
makers
of
tents
,
the
Pastours
and
Apostles
,
the
simple
and
ignorant
sort
of
people
may
bee
saved
by
these
bookes
,
that
none
of
them
hereafter
may
haue
anie
cause
to
complaine
of
the
difficulty
.
To
the
ende
that
the
thinges
which
are
saide
there
might
be
easie
to
vnderstand
,
and
that
the
Artizan
,
the
groom
,
&
the
widdow
woman
,
and
he
that
is
most
vnlearned
of
all
men
,
may
carry
away
some
profit
by
the
hearing
of
this
read
.
To
be
brief
the
whole
homily
is
spent
about
nothing
else
.
Hierome
in
an
Epistle
to
Laeta
concerning
the
instruction
of
her
daughter
Paula
.
[
a
](A20930-e39740-b)
a
Pro
gē●is
&
serico
divin●s
codices
〈◊〉
,
in
quibus
non
auri
&
pellis
Babylonicae
vermiculata
pictura
,
sed
ad
fidem
place●t
emendata
&
erudita
distinctio
.
Di
scat
primò
psalterium
,
bis
se
canticis
●v●cet
—
Ad
Evangelia
transeat
,
numquam
ea
positura
de
manibus
,
mandet
memoriae
Prophetas
,
caveat
omnia
Apocrypha
.
In
steed
of
pretious
stones
and
silke
,
let
her
loue
the
bookes
of
God
,
in
which
let
her
not
loue
the
gold
,
nor
the
painting
vpon
the
covers
,
but
the
scripture
learnedly
corrected
,
and
distinguisht
.
Let
her
first
learne
the
psalmes
,
let
her
solace
her selfe
with
these
songs
.
Let
her
learne
how
to
liue
well
in
the
Proverbs
of
Salomon
.
Let
her
learne
how
to
despise
worldly
things
by
Ecclesiastes
.
Let
her
follow
the
examples
of
vertue
and
patience
in
Iob.
From
hence
let
her
passe
over
to
the
Evangelists
,
&
neuer
lay
them
out
of
her
hands
.
Let
her
learne
the
Prophets
by
heart
.
Let
her
beware
of
al
Apocryphall
bookes
.
Then
therefore
the
reading
of
the
scripture
was
permitted
,
yea
and
commanded
,
even
to
young
maides
.
S.
Austin
in
the
9.
chapt.
of
his
booke
de
Doctrinâ
Christianâ
,
speaking
of
the
Canonicall
bookes
,
[
b
](A20930-e39800-b)
b
In
his
omnibus
libri●
timentes
Deum
,
&
pietate
mans
eti
qu●runt
voluntatem
Dei
.
Cuius
operi●
&
laboris
prima
observatio
est
(
vt
diximus
)
n●s
se
ist●s
libros
etsi
nondum
intellectum
,
adlegendo
tamen
m●
vel
mandare
memoriae
vel
omninò
incognitos
non
habere
.
In
all
these
bookes
,
they
which
feare
God
,
and
are
of
a
zealous
disposition
,
do
seeke
after
the
will
of
God
.
In
which
worke
and
travel
,
the
first
taske
that
they
haue
to
do
,
is
to
know
these
bookes
:
and
although
they
cannot
vnderstand
them
presently
,
yet
in
reading
them
over
,
either
to
learne
them
by
heart
,
or
at
the
least
not
to
haue
them
altogither
vnknown
vnto
them
.
The
third
booke
begins
with
this
.
Homo
timens
deum
voluntatem
eius
in
sanctis
scripturis
inquirit
.
A
man
fearing
God
seekes
diligently
for
his
will
in
the
holy
Scriptures
.
In
a
word
,
all
this
forbidding
of
the
scripture
to
be
read
without
a
special
permission
,
and
the
denying
it
to
bee
translated
into
any
vulgar
tongue
,
for
feare
least
the
people
shoulde
put
their
noses
into
it
,
is
a
thing
neuer
heard
off
in
al
ages
,
a
new
kinde
of
tyranny
,
&
a
manifest
betraying
of
a
bad
cause
.
He
that
is
loath
to
haue
the
law
seen
,
acknowledgeth
that
it
doth
not
fauor
him
in
his
suite
.
The
other
complaintes
of
the
King
,
as
of
the
abuse
of
fabulous
legends
,
of
the
traffick
,
which
hath
changed
the
spiritual
keyes
into
keies
of
gold
,
&
the
fishermans
boate
into
a
merchants
ship
,
these
haue
been
proved
in
the
6.
Article
of
my
second
booke
,
and
in
the
exposition
of
the
18.
chapter
of
the
Apocalyps
.
THE
CONCLVSION
OF
THE
King
of
Great
Brittaines
Preface
,
containing
an
exhortation
to
all
Christian
Kings
and
Princes
.
My
harty
desire
is
that
you
would
deeply
consider
,
&
weigh
your
common
interest
in
this
Cause
.
For
neither
in
all
my
Apologie
,
nor
in
the
pretended
Refutation
thereof
,
is
there
any
question
made
anent
the
Popes
power
ouer
me
in
particular
,
for
the
excommunicating
or
deposing
of
me
.
For
in
my
particular
;
the
Cardinall
doth
me
that
grace
,
that
hee
saith
,
The
Pope
thought
it
not
expedient
at
this
time
to
excommunicate
me
by
name
;
our
question
being
only
generall
,
Whether
the
Pope
may
lawfully
pretend
any
temporal
power
ouer
Kings
,
or
no
?
That
no
Church
men
can
by
his
rule
be
subiect
to
any
temporall
Prince
,
I
haue
already
shewed
you
;
And
what
Obedience
any
of
you
may
looke
for
of
any
of
them
de
facto
,
he
plainly
forewarneth
you
of
,
by
the
example
of
Gregory
the
Great
his
obedience
to
the
Emperor
Mauritius
:
not
being
ashamed
to
slaunder
that
great
Personages
Christian
humilitie
&
obedience
to
the
Emperour
,
with
the
title
of
a
constrained
and
forced
obedience
,
because
he
might
,
or
durst
do
no
otherwise
.
Whereby
hee
not
only
wrongs
the
saide
Gregory
in
particular
,
but
euen
doth
by
that
meanes
lay
on
an
heauy
slaunder
&
reproach
vpon
the
Christian
humility
&
patience
of
the
whole
Primitiue
Church
,
especially
in
the
time
of
Persecution
:
if
the
whole
glorie
of
their
Martyrdome
and
Christian
patience
shall
be
thus
blotted
with
that
vile
glosse
of
their
coacted
&
constrained
suffering
,
because
they
could
or
durst
doe
no
otherwise
;
like
the
patience
and
obedience
of
the
Iewes
or
Turkish
slaues
in
our
time
,
cleane
contrary
to
S.
Paul
and
S.
Peters
doctrine
of
obedience
for
conscience
sake
;
Tertullians
Apologie
for
Christians
,
and
all
the
protestations
of
the
ancient
Fathers
in
that
case
.
But
it
was
good
lucke
for
the
ancient
Christians
in
the
daies
of
Ethnicke
Emperors
,
that
this
profane
and
newe
conceit
was
then
vnknowne
among
them
:
otherwise
they
would
haue
beene
vtterly
destroyed
and
rooted
out
in
that
time
,
&
no
man
to
haue
pitied
them
,
as
most
dangerous
members
in
a
Common-wealth
;
who
would
no
longer
be
obedient
,
then
till
they
were
furnished
with
sufficient
ability
and
power
to
resist
and
rebell
.
Thus
may
ye
see
,
howe
vpon
the
one
part
our
Cardinall
will
haue
all
Kings
and
Monarchs
to
be
the
Popes
Vassals
;
and
yet
will
not
on
the
other
side
,
allow
the
meanest
of
the
Pope
his
vassals
,
to
be
subiect
to
any
Christian
Prince
.
But
he
no●
thinking
it
enough
to
make
the
Pope
our
Superior
,
hath
in
a
late
Treatise
of
his
(
called
the
Recognition
of
his
bookes
of
Controversies
)
made
the
people
and
Subiectes
of
euerie
one
of
vs
,
our
Superiors
.
For
hauing
taken
occasion
to
revisite
againe
his
bookes
of
Controuersies
and
to
correct
or
explaine
what
hee
findeth
amisse
or
mistaketh
in
them
;
in
imitation
of
S.
Augustine
his
retractions
(
for
so
he
saith
in
his
Preface
)
he
doth
in
place
of
retracting
any
of
his
former
errours
,
or
any
matter
of
substance
;
not
retract
,
but
recant
indeede
,
I
meane
sing
ouer
againe
,
and
obstinatly
confirme
a
number
of
the
grossest
of
them
.
Among
the
which
,
the
exempting
of
all
Church-men
from
subiection
to
any
Temporall
Prince
,
and
the
setting
vp
not
only
of
the
Pope
,
but
euen
of
the
People
aboue
their
natural
King
;
are
two
of
his
maine
points
.
As
for
the
exemption
of
the
Clerickes
;
hee
is
so
greedy
there
to
proue
that
point
,
as
hee
denieth
Caesar
to
haue
beene
Pauls
lawfull
Iudge
:
Roman
Catholickes
,
who
vaunt
themselues
of
the
ancienty
both
of
their
doctrine
and
Church
,
and
reproach
vs
so
bitterly
of
our
Nouelties
,
should
not
bee
ashamed
to
make
such
a
newe
inept
glosse
as
this
vpon
S.
Pauls
Text
;
which
as
it
is
directly
contrary
to
the
Apostles
words
,
so
is
it
without
any
warrant
,
either
of
any
ancient
Councell
,
or
of
so
much
as
any
one
particular
Father
that
euer
interprets
that
place
in
this
sort
:
Neither
was
it
euer
doubted
by
any
Christian
in
the
Primitiue
Church
,
that
the
Apostles
,
or
any
other
degree
of
Christians
,
were
subiect
to
the
Emperour
.
And
as
for
the
setting
vp
of
the
People
aboue
their
owne
naturall
King
,
he
bringeth
in
that
principle
of
Sedition
,
that
he
may
thereby
proue
,
that
Kings
haue
not
their
power
and
authoritie
immediatlie
from
God
,
as
the
Pope
hath
his
:
For
euery
King
(
saith
he
)
is
made
and
chosen
by
his
people
;
nay
,
they
do
but
so
transferre
their
power
in
the
Kings
person
,
as
they
do
not
withstanding
retaine
their
habitual
power
in
their
owne
hands
,
which
vpon
certaine
occasions
they
may
actually
take
to
themselues
againe
.
This
,
I
am
sure
,
is
an
excellent
ground
in
Diuinitie
for
all
Rebels
and
rebellious
people
,
who
are
hereby
allowed
to
rebel
against
their
Princes
;
and
assume
liberty
vnto
themselues
,
when
in
their
discretions
they
shal
thinke
it
convenient
.
And
amongst
his
other
Testimonies
for
probation
,
that
all
Kings
are
made
&
created
by
the
People
;
he
alleadgeth
the
Creation
of
three
Kings
in
Scripture
,
Saul
David
and
Ieroboam
;
and
though
hee
bee
compelled
by
the
expresse
wordes
of
the
Text
,
to
confesse
,
that
God
by
his
Prophet
Samuel
annointed
both
[
a
](A20930-e40800-b)
a
1.
Sam.
10
1.
Saul
and
[
b
](A20930-e40830-b)
b
1.
Sam
16.12
,
13.
David
;
yet
will
he
,
by
the
post-consent
of
the
people
,
proue
that
those
Kings
were
not
immediatly
made
by
God
,
but
mediatlie
by
the
people
;
though
he
repeate
thrise
that
word
of
Lott
,
by
the
casting
whereof
he
confesseth
that
Saul
was
chosen
.
And
if
the
Election
by
Lott
be
not
an
immediate
Election
from
God
;
S.
Cyprian
,
to
proue
that
the
Bishops
were
iudged
by
the
people
in
Cyprians
time
,
he
there
confesseth
,
that
by
these
words
,
the
consent
of
the
people
to
the
Bishops
Election
must
be
onlie
vnderstood
.
Nor
will
he
there
any
waies
be
moued
to
graunt
,
that
the
peoples
power
,
in
consenting
to
or
refusing
the
Election
of
a
Bishop
,
should
be
so
vnderstood
,
as
that
therby
they
haue
power
to
elect
Bishops
:
And
yet
do
these
words
of
Cyprian
seeme
to
bee
farre
stronger
,
for
granting
the
peoples
power
to
elect
Church-men
,
then
any
wordes
that
hee
alleageth
out
of
Scripture
are
for
the
peoples
power
in
electing
a
King
.
For
the
very
words
of
Cyprian
by
himselfe
there
cited
are
,
Cyp.
lib.
1.
Epist.
4.
That
th●
very
people
haue
principally
the
power
,
either
to
choose
such
Priests
as
are
worthy
,
or
to
refuse
such
as
are
vnworthy
:
And
,
I
hope
,
he
can
neuer
proue
by
the
Scripture
,
that
it
had
beene
lawfull
to
the
people
of
Israel
,
or
that
it
was
left
in
their
choise
,
to
haue
admitted
or
refused
Saul
or
David
at
their
pleasure
,
after
that
the
Prophet
had
anointed
them
,
and
presented
them
vnto
them
.
Thus
ye
see
how
little
he
careth
(
euen
in
so
little
a
volume
)
to
contradict
himselfe
,
so
it
may
make
for
his
purpose
;
making
the
consent
of
the
people
to
signifie
their
power
of
Election
in
the
making
of
Kings
:
though
in
the
making
of
Bishops
,
by
the
peoples
consent
,
their
approbation
of
a
deed
done
by
others
must
only
be
vnderstood
.
And
as
for
his
example
of
Ieroboams
election
to
be
King
;
hee
knoweth
well
enough
▪
And
thus
may
yee
nowe
cleerely
see
,
how
deepe
the
claime
of
the
Babylonian
Monarch
toucheth
vs
in
all
our
common
interest
:
for
(
as
I
haue
already
told
)
the
Pope
,
nor
any
of
his
Vassals
,
I
meane
Church-men
,
must
be
subiect
to
no
Kings
nor
Princes
:
and
yet
all
Kings
and
their
Vassals
must
not
onely
bee
subiect
to
the
Pope
,
but
even
to
their
owne
people
.
And
now
,
what
a
large
libertie
is
by
this
doctrine
lefte
to
Church-men
,
to
hatch
or
foster
any
treasonable
attempts
against
Princes
;
I
leaue
it
to
your
considerations
,
since
do
what
they
will
,
they
are
accountable
to
none
of
vs
:
nay
,
all
their
treasonable
practises
must
be
accounted
works
of
pietie
,
and
they
(
being
iustly
punished
for
the
same
)
must
be
presently
inrolled
in
the
list
of
Martyrs
and
Saints
;
like
as
our
new
printed
Martyrologie
hath
put
Garnet
and
Ouldcorne
in
the
Register
of
English
Martyrs
abroad
,
that
were
hanged
at
home
for
Treason
against
the
Crowne
and
whole
State
of
England
:
so
as
I
may
iustly
with
Isaiah
,
pronounce
a
Woe
to
them
that
speake
good
of
evill
,
and
evill
of
good
;
which
put
light
for
darknesse
,
and
darknesse
for
light
;
which
iustifie
the
wicked
for
a
reward
,
and
take
away
the
righteousnes
of
the
righteous
from
him
.
For
even
as
in
the
time
of
the
greatest
blindnesse
in
Popery
,
though
a
man
should
finde
his
wife
or
his
daughter
lying
a
bed
in
her
Confessors
armes
;
yet
was
it
not
lawfull
for
him
so
much
as
to
suspect
that
the
Frier
had
any
errande
there
,
but
to
Confesse
and
instruct
her
:
Even
so
,
though
Iesuits
practising
in
Treason
be
sufficiently
verified
,
&
that
themselues
cannot
but
confesse
it
;
yet
must
they
be
accounted
to
suffer
Martyrdome
for
the
Faith
,
and
their
blood
worke
miracles
,
&
frame
a
stramineum
argumentum
vpon
strawes
▪
when
their
heads
are
standing
aloft
,
withered
by
the
Sunne
and
the
wind
,
a
publike
spectacle
for
the
eternall
commemoration
of
their
treacherie
.
Yea
,
one
of
the
reasons
,
that
is
give
in
the
Printers
Epistle
of
the
Colonian
edition
of
the
Cardinall
or
his
Chaplaines
pamphlet
,
why
he
doth
the
more
willingly
print
it
,
is
;
because
that
the
innocency
of
that
most
holie
and
constant
man
Henry
Garnet
,
is
declared
and
set
forth
in
that
booke
;
against
whom
,
some
(
he
knew
not
who
)
had
scattered
a
false
rumour
of
his
guiltinesse
of
the
English
treason
.
But
,
Lord
,
what
an
impudencie
or
wilfull
ignorance
is
this
,
that
he
,
who
was
so
publikely
and
solemnely
convicted
&
executed
,
vpon
his
owne
so
cleare
,
vnforced
&
often
repeated
confession
,
of
his
knowledge
&
concealing
of
that
horrible
Treason
;
should
now
be
said
to
haue
a
certaine
rumour
spred
vpon
him
of
his
guiltinesse
,
by
I
know
not
who
?
with
so
many
attributes
of
godlinesse
,
constancie
and
innocencie
bestowed
vpon
him
,
as
if
publike
Sentences
&
Executions
of
Iustice
,
were
rumors
of
I
know
not
who
.
Indeed
,
I
must
confesse
,
the
book
it selfe
sheweth
a
great
affection
to
performe
,
what
is
thus
promised
in
the
Preface
thereof
:
for
in
two
or
three
places
therin
,
is
there
most
honorable
lying
mention
made
of
that
strawe-Saint
;
wherein
,
though
hee
confesse
that
Garnet
was
vpon
the
foreknowledge
of
the
Powder-Treason
,
yet
in
regard
it
was
(
as
he
saith
)
only
vnder
the
Seale
of
Confession
,
hee
sticketh
not
to
praise
him
for
his
concealing
thereof
,
and
would
gladly
giue
him
the
crown
of
glory
for
the
same
:
not
being
ashamed
to
proclaime
it
as
a
principall
head
of
Catholique
doctrine
▪
That
the
secret
of
Sacramentall
confession
ought
not
to
be
revealed
,
not
for
the
eschewing
of
whatsoever
evill
.
But
how
damnable
this
doctrine
is
,
&
how
dangerously
preiudiciall
to
all
Princes
and
States
;
I
leaue
it
to
you
to
iudge
,
whom
all
it
most
highly
concerneth
.
For
although
it
be
true
,
that
when
the
Schoole-men
came
to
bee
Doctors
in
the
Church
,
and
to
marre
the
old
grounds
in
Diuinity
by
sowing
in
amongst
them
their
Philosophicall
distinctions
;
though
they
(
I
say
)
do
mainetaine
,
That
whatsoeuer
thing
it
told
a
Confessor
vnder
the
vaile
of
confession
,
how
dangerous
soever
the
matter
be
,
yet
he
is
bound
to
conceale
the
parties
name
:
yet
doe
none
of
them
,
I
meane
of
the
old
Schoolmen
,
deny
that
if
a
matter
be
revealed
vnto
them
,
the
concealing
wherof
may
breed
a
great
or
publike
danger
;
but
that
in
that
case
the
Confessor
may
disclose
the
matter
,
though
not
the
person
,
and
by
some
indirect
meanes
make
it
come
to
light
▪
that
the
daunger
thereof
may
be
prevented
.
But
that
no
treason
nor
devilish
plot
,
though
it
should
tende
to
the
rvi●e
or
exterminion
of
a
whole
Kingdome
,
must
be
reuealed
,
if
it
bee
tolde
vnder
Confession
,
no
not
the
matter
so
farre
indirectly
,
disclosed
,
as
may
giue
occasion
for
preventing
the
danger
thereof
:
though
it
agree
with
the
conceit
of
some
three
or
fowre
new
Iesuited
Doctors
,
it
is
such
a
new
and
dangerous
head
of
doctrine
,
as
no
King
nor
State
can
liue
in
securitie
where
that
Position
is
maintained
.
And
now
,
that
I
may
as
well
proue
him
a
lyar
in
facto
,
in
his
narration
of
this
particular
History
;
as
I
haue
shewed
him
to
be
in
iure
,
by
this
his
damnable
and
false
ground
in
Divinity
:
I
will
truely
informe
you
of
Garnets
case
,
which
is
far
otherwise
then
this
Answerer
alleadgeth
.
For
first
,
it
can
never
bee
accounted
a
thing
vnder
Confession
,
which
he
that
reveales
it
doth
not
discover
with
a
remorse
,
accounting
it
a
sinne
whereof
he
repenteth
him
;
but
by
the
contrary
,
discouer●
it
as
a
good
motion
,
and
is
therein
not
disswaded
by
hi●
Confessor
,
nor
any
penance
inioyned
him
for
the
same
:
and
in
this
forme
was
this
Treason
revealed
to
Garnet
,
as
himselfe
confessed
.
And
next
,
though
he
stood
long
vpon
it
,
that
it
was
revealed
vnto
him
vnder
the
vaile
of
Confession
,
in
respect
it
was
done
in
that
time
,
while
as
the
partie
was
making
his
Confession
vnto
him
;
Yet
at
the
last
he
did
freely
confesse
▪
that
the
partie
reuealed
it
vnto
him
as
they
were
walking
,
and
not
in
the
time
of
Confession
▪
But
(
he
said
)
hee
delivered
i●
vnto
him
vnder
the
greatest
S●ale
that
might
be
,
and
so
hee
tooke
that
he
mean●
by
the
Seale
of
Confession
;
And
it
had
(
as
he
thought
)
a
relation
to
Confession
;
in
regard
that
he
was
that
partie
▪
Confessor●
and
had
taken
his
Confession
sometimes
before
,
and
was
to
take
it
againe
within
few
daies
thereafter
.
Hee
also
said
that
hee
pretended
to
the
partie
,
that
he
would
not
conceale
it
from
his
Superior
.
And
further
it
is
to
be
noted
,
that
hee
confessed
,
that
two
diuers
persons
conferred
with
him
anent
this
Treason
;
and
that
when
the
one
of
them
,
which
was
Catesby
▪
conferred
with
him
thereupon
,
it
was
in
the
other
parties
presence
and
hearing
&
what
a
Confession
can
this
be
in
the
hearing
of
a
third
person
?
And
how
farre
his
last
words
(
whereof
our
Answerer
so
much
vaunts
him
)
did
disproue
it
to
haue
beene
vnder
Confession
,
the
Earle
of
North-hamptons
booke
doth
beare
witnesse
.
Now
as
to
the
other
parties
name
,
that
reuealed
the
Powder-Treason
vnto
him
,
it
was
Greenwell
the
Iesuite
;
and
so
a
Iesuite
reuealed
to
a
Iesuite
this
treasonable
Plot
,
the
Iesuite
reuealer
not
shewing
any
remorse
,
and
the
Iesuite
whom
to
it
was
revealed
not
so
much
as
inioyning
him
any
penance
for
the
same
.
And
that
ye
may
knowe
that
more
Iesuits
were
also
vpon
the
partie
,
Owldcorne
the
other
Powder-Martyr
,
after
the
misgiving
and
discouerie
of
that
Treason
,
preached
consolatory
doctrine
to
his
Catholike
auditory
;
exhorting
them
not
to
faint
for
the
misgiuing
of
this
enterprise
,
nor
to
thinke
the
worse
thereof
that
it
succeeded
not
;
alleadging
divers
Presidents
of
such
godly
enterprises
that
misgaue
in
like
manner
:
especially
,
one
of
S.
Lewis
King
of
France
,
who
in
his
second
iourney
to
the
Holy-land
died
by
the
way
,
the
greatest
part
of
his
army
being
destroyed
by
the
plague
;
his
first
iourney
hauing
likewise
misgiuen
him
by
the
Soldans
taking
of
him
:
exhorting
them
thereupon
not
to
giue
over
,
but
still
to
hope
that
God
would
blesse
their
enterprise
at
some
other
time
,
though
this
did
faile
.
Thus
see
yee
now
,
with
what
boldnes
and
impudencie
hee
hath
belied
the
publikely
knowen
veritie
in
this
errand
;
both
in
auowing
generally
that
no
Iesuite
was
any
waies
guiltie
of
that
Treason
,
for
so
he
affirmeth
in
his
booke
;
and
also
that
Garnet
knewe
nothing
thereof
,
but
vnder
the
Seale
of
Confession
.
But
if
this
were
the
first
lie
of
the
affaires
of
this
State
,
which
my
fugitiue
Priests
&
Iesuits
haue
coined
and
spread
abroad
;
I
could
charme
them
of
it
,
as
the
prouerbe
is
.
But
as
well
the
walles
of
divers
Monasteries
and
Iesuites
Colleges
abroad
,
are
filled
with
the
painting
of
such
lying
histories
,
as
also
the
bookes
of
our
said
Fugitiues
are
farced
with
such
sort
of
shamelesse
stuffe
;
such
are
the
innumerable
sorts
of
torments
&
cruell
deaths
,
that
they
record
their
Martyrs
to
haue
suffered
here
;
some
torne
at
foure
Horses
;
some
sowed
in
Beares
skins
and
then
killed
with
Dogges
;
nay
,
women
haue
not
beene
spared
(
they
say
)
&
a
thousand
other
strange
fictions
;
the
vanities
of
all
which
I
will
in
two
wordes
discouer
vnto
you
.
First
,
as
for
the
cause
of
their
punishment
,
I
doe
constantly
maintaine
that
which
I
haue
said
in
my
Apologie
:
That
no
man
,
either
in
my
time
or
in
the
late
Queens
,
euer
died
here
for
his
conscience
.
For
let
him
bee
neuer
so
devout
a
Papist
,
nay
,
though
he
professe
the
same
neuer
so
constantly
,
his
life
is
in
no
danger
by
the
Law
,
if
hee
breake
not
out
into
some
outward
acte
expresly
against
the
wordes
of
the
Law
;
or
plot
not
some
vnlawfull
or
dangerous
practise
or
attempt
;
Priests
&
Popish
Churchmen
only
excepted
,
that
receaue
Orders
beyond
the
seas
;
who
for
the
manifold
treasonable
practises
that
they
haue
kindled
&
plotted
in
this
countrey
are
discharged
to
come
home
againe
vnder
paine
of
Treason
,
after
their
receauing
of
the
said
Orders
abroad
,
and
yet
,
without
some
other
guilt
in
them
then
their
bare
home-comming
,
haue
none
of
them
bin
ever
put
to
death
.
And
next
,
for
the
cruell
torments
and
strange
sorts
of
death
that
they
say
so
many
of
them
haue
bin
put
vnto
;
if
there
were
no
more
but
the
Law
&
continually
obserued
custome
of
England
,
these
many
hundreth
yeares
,
in
all
criminall
matters
,
it
will
sufficiently
serue
to
refute
all
these
monstrous
lies
:
for
no
tortures
are
ever
vsed
here
,
but
the
Manicles
or
the
Racke
,
and
these
never
but
in
cases
of
high
Treason
;
and
all
sorts
of
Traitours
die
but
one
manner
of
death
here
,
whether
they
be
Papist
or
Protestant
Traitors
;
Queene
Maries
time
only
excepted
.
For
then
indeed
no
sorts
of
cruell
deaths
were
spared
vnexecuted
vpon
men
women
and
children
professing
our
Religion
:
yea
,
even
against
the
Laws
of
God
and
Nature
,
women
with
child
were
put
to
cruell
death
for
their
profession
;
and
a
liuing
child
falling
out
of
the
mothers
belly
,
was
throwne
in
the
same
fire
againe
that
consumed
the
mother
.
But
these
tyrannous
persecutions
were
done
by
the
Bishops
of
that
time
,
vnder
the
warrant
of
the
Popes
authoritie
;
&
therefore
were
not
subiect
to
that
constant
order
and
formes
of
execution
,
which
as
they
are
here
established
by
our
Laws
&
customes
,
so
are
they
accordingly
obserued
in
the
punishment
of
all
criminals
.
For
all
Priests
and
Popish
Traitours
here
receiue
their
Iudgements
in
the
temporall
Courts
,
and
so
doe
neuer
exceed
those
formes
of
execution
which
are
prescribed
by
the
Law
,
or
approued
by
continuall
custome
.
One
thing
is
also
to
be
marked
in
this
case
;
that
strangers
are
never
called
in
question
here
for
their
religion
,
which
is
farre
otherwise
(
I
hope
)
in
any
place
where
the
Inquisition
domines
.
But
hauing
now
too
much
wearied
you
with
this
long
discourse
,
whereby
I
haue
made
you
plainly
see
,
that
the
wrong
done
vnto
mee
in
particular
,
first
by
the
Popes
Breues
,
and
then
by
these
Libellers
,
doth
as
deepely
interest
you
all
in
generall
,
that
are
Kings
,
free
Princes
,
or
States
,
as
it
doth
me
in
particular
:
I
will
now
conclude
,
with
my
humble
prayers
to
God
,
that
hee
will
waken
vs
vp
all
out
of
that
Lethargike
slumber
of
Securitie
,
wherein
our
Predecessors
and
we
haue
lien
so
long
;
and
that
we
may
first
grauely
consider
,
what
wee
are
bound
in
conscience
to
doe
for
the
planting
and
spreading
of
the
true
worship
of
God
,
according
to
his
revealed
will
,
in
all
our
Dominions
;
therein
hearing
the
voice
of
our
onely
Pastor
(
for
his
sheepe
will
knowe
his
voice
,
as
himselfe
saith
)
&
not
following
the
vaine
,
Babylonian
Monarch
to
winne
stil
ground
vpon
vs
.
And
if
GOD
hath
so
mercifully
dealt
with
vs
,
that
are
his
Lieutenants
vpon
earth
,
as
that
hee
hath
ioined
his
cause
with
our
interest
,
the
spirituall
libertie
of
the
Gospell
with
our
temporall
freedome
:
with
what
zeale
and
courage
may
we
then
imbrace
this
work
:
for
our
labours
herein
being
assured
,
to
receiue
at
the
last
the
eternall
and
inestimable
reward
of
felicitie
in
the
kingdome
of
Heaven
;
&
in
the
meane
time
to
procure
vnto
our selues
a
temporall
securitie
,
in
our
temporal
Kingdomes
in
this
world
.
As
for
so
many
of
you
as
are
already
perswaded
of
that
Truth
which
I
professe
,
though
differing
among
your selues
in
some
particular
points
;
I
thinke
little
perswasion
should
moue
you
to
this
holy
and
wise
Resolution
:
Our
Greatnes
,
nor
our
number
,
praised
bee
GOD
,
being
not
so
contemptible
,
but
that
we
may
shew
good
example
to
our
neighbours
;
since
almost
the
halfe
of
all
Christian
people
and
of
all
sorts
and
degrees
,
are
of
our
profession
;
I
meane
,
all
gone
out
of
Babylon
,
even
from
Kings
and
free
Princes
,
to
the
meanest
sort
of
people
.
But
aboue
all
(
my
loving
Brethren
and
Cosins
)
keepe
fast
the
vnity
of
Faith
amongst
your selues
;
Reiect
[
a
](A20930-e41910-b)
a
1.
Tim.
1.4
questions
of
Genealogies
and
[
b
](A20930-e41930-b)
b
Ibid
c.
4.7
Aniles
fabulas
,
as
Paul
saith
;
Let
not
the
foolish
heate
of
your
Preachers
for
idle
Controuersies
or
indifferent
things
,
teare
asunder
that
Mysticall
Body
,
whereof
yee
are
a
part
,
since
the
very
coat
of
him
whose
members
we
are
was
without
a
seam●
;
and
let
not
our
diuision
breed
a
slander
of
our
faith
,
and
bee
a
word
of
reproach
in
the
mouths
of
our
aduersaries
,
who
make
Vnitie
to
be
one
of
the
speciall
notes
of
the
true
Church
.
And
as
for
you
(
my
loving
Brethren
&
Cosins
)
whom
it
hath
not
yet
pleased
GOD
to
illuminate
with
the
light
of
his
Truth
;
I
can
but
humbly
pray
with
Elizeus
,
that
it
would
please
GOD
to
open
your
eies
,
that
yee
might
see
what
innumerable
and
invincible
armies
of
Angels
are
euer
prepared
and
ready
to
defend
the
truth
of
GOD
;
&
with
S.
Paul
I
wish
,
that
ye
were
as
I
am
in
this
case
;
especially
that
ye
would
search
the
Scriptures
,
Man
must
be
safe
by
his
〈◊〉
faith
.
But
,
leauing
this
to
GOD
his
mercifull
providence
in
his
due
time
,