The discovery of the man of sinne wherein is set forth the changes of Gods church, in her afflictions by his raigne. Consolations by his ruine. First preached in divers sermons to the Vniversitie and cittie of Oxon, by a reverend & iudicious divine IR. D. of Divinity and sometimes of Queenes College. And now published for the farther vse of both, and comfort of all that hate Antichrist and loue the Lord Iesus Christ wheresoever: By W.H.
Both these are in this chapter handled by the Apostle, the first from these words vnto the 13. verse, the secōd thenceforth vnto the end of the chap. Augustine readeth this place, vnlesse that Runnagate come first,
Both these Are in this chapter handled by the Apostle, the First from these words unto the 13. verse, the secōd thenceforth unto the end of the chap. Augustine readeth this place, unless that Runagate come First,
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now it is by proportion drawne from hence to signifie an Apostasie, and back-sliding from •he profession of Christ to the contrary part, that is, to Antichrist.
now it is by proportion drawn from hence to signify an Apostasy, and backsliding from •he profession of christ to the contrary part, that is, to Antichrist.
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as neither was already present (for then were they never the later in suspence concerning the point in controversie) nor that incontinently was to fall out.
as neither was already present (for then were they never the later in suspense Concerning the point in controversy) nor that incontinently was to fallen out.
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For there was already a sliding of many from the truth, & therefore if it were not meant of a generall, that might haue beene for all this concluded by the Thessalon. That the day of the Lord was at hand.
For there was already a sliding of many from the truth, & Therefore if it were not meant of a general, that might have been for all this concluded by the Thessalonica. That the day of the Lord was At hand.
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for after that he had said a departure, he addeth straight, and that the man of sin be disclosed, of whom it is verified, that he should sit in the temple of God,
for After that he had said a departure, he adds straight, and that the man of since be disclosed, of whom it is verified, that he should fit in the temple of God,
in Act. 21. ver. 21. Luk. 8.13. Which in the time of temptation go away. Heb. 3.12. To depart away from the living God. 1. Tim. 4.1. Some should depart frō the faith, on which place the Rhemists themselues note that it signifieth to be Apostataes from the faith, as the Greeke word (say they) importeth.
in Act. 21. ver. 21. Luk. 8.13. Which in the time of temptation go away. Hebrew 3.12. To depart away from the living God. 1. Tim. 4.1. some should depart from the faith, on which place the Rhemists themselves note that it signifies to be Apostates from the faith, as the Greek word (say they) imports.
Thirdly, this may appeare by the conference of other places of the scripture, wherein this same doctrine is delivered; Apo. 12.6. Where the woman fleeth into the wildernes : and Apoc. 14.8. Babilon made all nations drunke with the wine of the wrath of her fornication.
Thirdly, this may appear by the conference of other places of the scripture, wherein this same Doctrine is Delivered; Apostle 12.6. Where the woman fleeth into the Wilderness: and Apocalypse 14.8. Babylon made all Nations drunk with the wine of the wrath of her fornication.
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And as the writer of the defence of the Tridentine councell in lib. 2. In some points we may lay all the fathers aside, and finde out our selues or by some other meanes the truth of some points.
And as the writer of the defence of the Tridentine council in lib. 2. In Some points we may lay all the Father's aside, and find out our selves or by Some other means the truth of Some points.
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Now the Papists in the Councell of Trent confesse that the most of the Fathers conclude that the wordes in the 6. of Iohn, imply the receiving of the Supper in both kindes, against the which notwithstanding the saide Councell hath determined.
Now the Papists in the Council of Trent confess that the most of the Father's conclude that the words in the 6. of John, imply the receiving of the Supper in both Kinds, against the which notwithstanding the said Council hath determined.
And the very props and pillars of their Religion confesse, that in points wherein the lesser part of the Fathers agree, a mā may probably dissent from the greater.
And the very props and pillars of their Religion confess, that in points wherein the lesser part of the Father's agree, a man may probably dissent from the greater.
As it is said of the dragon, that he should draw with him the third part of the stars, & the Whore should make others drinke of the wine of the wrath of her fornication, Apoc. 14.8. & 17.2.
As it is said of the dragon, that he should draw with him the third part of the Stars, & the Whore should make Others drink of the wine of the wrath of her fornication, Apocalypse 14.8. & 17.2.
as that horne in the 7. of Dan. which made battell against the Saints of God and prevailed, and as he is described in the Revelat. That hee threw out floods after the womē that shee might be caryed away of the flood.
as that horn in the 7. of Dan. which made battle against the Saints of God and prevailed, and as he is described in the Revelation That he threw out floods After the women that she might be carried away of the flood.
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& that he should sit in the temple of God, which some haue expounded of the materiall temple at Ierusalem which the Antichrist should reedifie and sit in it:
& that he should fit in the temple of God, which Some have expounded of the material temple At Ierusalem which the Antichrist should re-edify and fit in it:
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as whē the mother of Zebedeus childrē required of Christ, that one of her sonnes might sit at his right hand, &c. And whē Christ saith to his Disciples, you shal sit & iudge, wherfore this sitting betokeneth his governmēt in spiritual matters,
as when the mother of Zebedee children required of christ, that one of her Sons might fit At his right hand, etc. And when christ Says to his Disciples, you shall fit & judge, Wherefore this sitting Betokeneth his government in spiritual matters,
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Wherefore if any shall say, the breath of my lippes shall bee a law, and ordinance for the Church of God, he is that Antichrist, this is to fit. It is said also (to set out his pride) that hee should shew himselfe as God, not only he should say so, but shew it, and make it evidently,
Wherefore if any shall say, the breath of my lips shall be a law, and Ordinance for the Church of God, he is that Antichrist, this is to fit. It is said also (to Set out his pride) that he should show himself as God, not only he should say so, but show it, and make it evidently,
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& manifestly knowne, which is referred either to that which went before, where it is said he should sit. 1. take on him that which properly belongeth to God, or to that which followeth:
& manifestly known, which is referred either to that which went before, where it is said he should fit. 1. take on him that which properly belongeth to God, or to that which follows:
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whence it is said, he should come in lying wonders, &c. Ierome although in some place he leaneth to their opinion cōcerning the revolt, yet in his commentaries on this place (if the work be his) confesseth that it may indifferently be meant either of the declining from subiection of the Gentils, or from the faith.
whence it is said, he should come in lying wonders, etc. Jerome although in Some place he leaneth to their opinion Concerning the revolt, yet in his commentaries on this place (if the work be his) Confesses that it may indifferently be meant either of the declining from subjection of the Gentiles, or from the faith.
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Chrysostome saith that there shal be such a revolt from God, that scarse the best shall scape from being offended, Ita vt offenderentur si possibile esset & electi. Fathers making for our interpretatiō.
Chrysostom Says that there shall be such a revolt from God, that scarce the best shall escape from being offended, Ita vt offenderentur si possibile esset & Elect. Father's making for our Interpretation.
Socrates setting down an epistle against Arius Ep. Alexandri Episc. Alexand. Animos hominum ad defectionem quae praenuncia & quasi praecursor Antichristi est, docere nituntur. Cyril thus,
Socrates setting down an epistle against Arius Epistle Alexandri Episc Alexander Animos hominum ad defectionem Quae praenuncia & quasi Precursor Antichrist est, docere nituntur. Cyril thus,
Thomas Aquinas, Therefore wee must hold that the departure from the Romane Empire ought to bee vnderstood not only from the temporall but spipituall state, namely from the Catholike faith.
Thomas Aquinas, Therefore we must hold that the departure from the Roman Empire ought to be understood not only from the temporal but spipituall state, namely from the Catholic faith.
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Lastly, the Rhemists themselues in their notes following, say the same, viz. It is very like that this great defection shall not be only from the Romane Empire,
Lastly, the Rhemists themselves in their notes following, say the same, viz. It is very like that this great defection shall not be only from the Roman Empire,
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but specially fom the Romane Church. So that by Fathers our exposition is also confirmed. witnesse of our adversaries our exposition is also confirmed.
but specially From the Roman Church. So that by Father's our exposition is also confirmed. witness of our Adversaries our exposition is also confirmed.
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Now follow in the Apostle these 5 things 1 Properties of the person, who shall bee the ring leader in this defection. 2 Time of his cumming. 3 Overthrowe of him. 4 Meanes to bring it to passe. 5 Persons in whom this adversary shal work.
Now follow in the Apostle these 5 things 1 Properties of the person, who shall be the ring leader in this defection. 2 Time of his coming. 3 Overthrow of him. 4 Means to bring it to pass. 5 Persons in whom this adversary shall work.
For surely if these things had not beene foretold, when seely soules should behold the Church so generally defaced, it were no marvaile if they murmured with Ieremy, and said wee haue beene deceaved and thou hast deceaved vs. Wherefore it pleased God (for helpe of our infirmitie) to foretell his Church of these things that when they come to passe, they may beare them more patiently.
For surely if these things had not been foretold, when silly Souls should behold the Church so generally defaced, it were no marvel if they murmured with Ieremy, and said we have been deceived and thou hast deceived us Wherefore it pleased God (for help of our infirmity) to foretell his Church of these things that when they come to pass, they may bear them more patiently.
But seeing it is said that that which letteth shall be taken out of the way (which phrase signifieth a corruptiō, which cānot agree to any of these things) it appeareth that this interpretation cannot stand.
But seeing it is said that that which lets shall be taken out of the Way (which phrase signifies a corruption, which cannot agree to any of these things) it appears that this Interpretation cannot stand.
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And herein also our adversaries agree likewise with vs. The misterie of iniquitie which the Apostle saith, began then to worke signifieth the corruption of doctrine which was laboured by heretickes, which the rather is to bee noted,
And herein also our Adversaries agree likewise with us The mystery of iniquity which the Apostle Says, began then to work signifies the corruption of Doctrine which was laboured by Heretics, which the rather is to be noted,
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And againe, [ so he that letteth ] which is not one particuler Emperour but the whole cōpany as the Papists themselues say: wherefore the article proveth nothing.
And again, [ so he that lets ] which is not one particular Emperor but the Whole company as the Papists themselves say: Wherefore the article Proves nothing.
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Out of this text there are two points of doctrine to bee observed. 1 The changeablenes whereto the visible Church is subiect. 2 Secondly the person or state which cōmeth nearest to this description of Antichrist;
Out of this text there Are two points of Doctrine to be observed. 1 The changeableness whereto the visible Church is Subject. 2 Secondly the person or state which comes nearest to this description of Antichrist;
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This is a matter both of wit and importance. 1 Here is wisdome let him that hath wit count the number. 2 The Apostle not only whē he was present taught it them,
This is a matter both of wit and importance. 1 Here is Wisdom let him that hath wit count the number. 2 The Apostle not only when he was present taught it them,
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Wherevpon S. Iohn saith, that even in his daies there were many Antichrists. And Augustine, Whosoever thou art that commest against Christ thou art an Antichrist,
Whereupon S. John Says, that even in his days there were many Antichrists. And Augustine, Whosoever thou art that Comest against christ thou art an Antichrist,
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For if (as most writers agree) thereby be meant the whole state of the empire of Rome that it must cease, it cannot be vnderstood of Nero or any one of the Emperours.
For if (as most writers agree) thereby be meant the Whole state of the empire of Room that it must cease, it cannot be understood of Nero or any one of the emperors.
Wherevpon me thinks (seeing that in the same thing the Article as he granteth, is indifferently adioined or omitted) it is a hard matter to make herevpon a demonstration, that because the Article is adioined, it must needs signifie a singular person.
Whereupon me thinks (seeing that in the same thing the Article as he grants, is indifferently adjoined or omitted) it is a hard matter to make hereupon a demonstration, that Because the Article is adjoined, it must needs signify a singular person.
Moreover, if the question be, what state this is, which commeth nearest vnto this discription, and wherevnto the properties of Antichrist here set downe do most properly belong:
Moreover, if the question be, what state this is, which comes nearest unto this description, and whereunto the properties of Antichrist Here Set down do most properly belong:
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As is also in Daniel meant, when it is said that the Beare had in his mouth betweene his teeth three ribs, to whom it was said, arise, devour much flesh:
As is also in daniel meant, when it is said that the Bear had in his Mouth between his teeth three ribs, to whom it was said, arise, devour much Flesh:
so hee meant, that, not the name but the thing should bee first removed, wherevpon also Lyra a friend of theirs, saith that the Empire many yeares had beene without tribute, or subiection.
so he meant, that, not the name but the thing should be First removed, whereupon also Lyra a friend of theirs, Says that the Empire many Years had been without tribute, or subjection.
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Our adversaries to cleare their holy father, interpret this of the rased & decayed Temple at Ierusalem. Wherfore they think that so long as that lyeth wast the Pope cannot be hee,
Our Adversaries to clear their holy father, interpret this of the rased & decayed Temple At Ierusalem. Wherefore they think that so long as that lies wast the Pope cannot be he,
But this is the very stone whereat also the Iewes haue stumbled, for looke what great and large promises were made to the Church of God, those haue they applyed to the materiali Temple, the citie of Ierusalem, the hill of Syon. Wherefore hauing thus expounded it of the materiall temple at Ierusalem, they haue cast the world in a deepe slumber, that they should be far from thinking the Pope to bee Antichrist,
But this is the very stone whereat also the Iewes have stumbled, for look what great and large promises were made to the Church of God, those have they applied to the materiali Temple, the City of Ierusalem, the hill of Syon. Wherefore having thus expounded it of the material temple At Ierusalem, they have cast the world in a deep slumber, that they should be Far from thinking the Pope to be Antichrist,
But we haue a rule out of the Scripture, whereby wee knowe that they exalt themselues aboue God, not only which take from him al his power and maiestie,
But we have a Rule out of the Scripture, whereby we know that they exalt themselves above God, not only which take from him all his power and majesty,
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When Rahel said to Iacob, giue mee children or else I die, it is written that Iacobs anger was kindled against her (though he loved her dearely) and said am I in Gods steed ? When Naaman was sent to the King of Israel with his Masters letter that he might heal him from his leprosie, the king of Israel reading the letter,
When Rachel said to Iacob, give me children or Else I die, it is written that Iacobs anger was kindled against her (though he loved her dearly) and said am I in God's steed? When Naaman was sent to the King of Israel with his Masters Letter that he might heal him from his leprosy, the King of Israel reading the Letter,
even for indignation rent his clothes, and said, am I God to kill and to giue life? If to heale and to giue children bee so proper to God that to giue it to men is to make them Gods:
even for Indignation rend his clothes, and said, am I God to kill and to give life? If to heal and to give children be so proper to God that to give it to men is to make them God's:
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what shall we say to him who setteth aside Gods law, and placeth insteed thereof his owne? There is one Lawgiuer, saith Iames, that is able to saue and to destroy.
what shall we say to him who sets aside God's law, and places instead thereof his own? There is one Lawgiver, Says James, that is able to save and to destroy.
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Whereby is vnderstood that it is so proper to God to make and appoint lawes, whereby all his people should be governed, that hee who taketh on him to doe it, displacing Gods law, placeth himselfe in Gods roome, thrusting him out of his seat,
Whereby is understood that it is so proper to God to make and appoint laws, whereby all his people should be governed, that he who Takes on him to do it, displacing God's law, places himself in God's room, thrusting him out of his seat,
Wherefore as Princes when they haue subdued any people, to shew that they are their governours, are wont to change their customes, alter their state, abrogate their ancient laws & and appoint new at their pleasure:
Wherefore as Princes when they have subdued any people, to show that they Are their Governors, Are wont to change their customs, altar their state, abrogate their ancient laws & and appoint new At their pleasure:
so the Pope herein sheweth himselfe as God, in that occupying the place in Gods church he taketh vpon him to establish and make new and strange ordinances at his good pleasure, whereby it cōmeth to passe that by tying them to the necessity of the keeping of thē ne sitteth in their consciences as God in the temple of God.
so the Pope herein shows himself as God, in that occupying the place in God's Church he Takes upon him to establish and make new and strange ordinances At his good pleasure, whereby it comes to pass that by tying them to the necessity of the keeping of them ne Sitteth in their Consciences as God in the temple of God.
is therein to exercise rule and governement, as it is taken when Zebedeus children would sit, the one, on the right hand, the other on the left, in the kingdome which they imagined he should haue.
is therein to exercise Rule and government, as it is taken when Zebedee children would fit, the one, on the right hand, the other on the left, in the Kingdom which they imagined he should have.
This then belongeth most properly to him, who taketh to himselfe al iurisdiction, to whom all soules must be subiect, without whom is no pardon and remission of sin, who challengeth authority at his pleasure, to shut,
This then belongeth most properly to him, who Takes to himself all jurisdiction, to whom all Souls must be Subject, without whom is no pardon and remission of since, who Challengeth Authority At his pleasure, to shut,
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He who hath appointed for Gods people none other Pastors but Idols, and Idol shepheards, who hath taught them that pennance-pilgrimage, almes, &c. were the satisfaction for their sins:
He who hath appointed for God's people none other Pastors but Idols, and Idol shepherds, who hath taught them that penance-pilgrimage, alms, etc. were the satisfaction for their Sins:
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Now at what time they were come to the height of their abhomination, it pleased God to shew mercy to his church, by opening the eies of some to see this wickednes, he gaue his word & great was the number of preachers.
Now At what time they were come to the height of their abomination, it pleased God to show mercy to his Church, by opening the eyes of Some to see this wickedness, he gave his word & great was the number of Preachers.
Herevpon when the harts of many were touched, they saw the blindnes wherin they had sate, their hearts were troubled within them & they repenting stroke vpon their thigh, &c. Besids the Lord stirred vp the harts of christian Princes to reforme their kingdomes.
Hereupon when the hearts of many were touched, they saw the blindness wherein they had sat, their hearts were troubled within them & they repenting stroke upon their thigh, etc. Besides the Lord stirred up the hearts of christian Princes to reform their kingdoms.
yet whē they had considered how these disorders were so linked to the triple crowne, that the removing of them would worke the overthrow of it, they brought the matter to this issue, that how soever they could not deny but that many things were amisse,
yet when they had considered how these disorders were so linked to the triple crown, that the removing of them would work the overthrow of it, they brought the matter to this issue, that how soever they could not deny but that many things were amiss,
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Whervpon Paule the third blamed the Emperour for that toleration which he had permitted till the next generall Councell, comparing him most absurdlie to Vzza, worthily punished by God,
Whereupon Paul the third blamed the Emperor for that toleration which he had permitted till the next general Council, comparing him most absurdly to Uzza, worthily punished by God,
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As though it no more appertained to Princes to looke to the maintenance and reformation of Religion, then for Vzzah to deale with the thing which no way appertained vnto him.
As though it no more appertained to Princes to look to the maintenance and Reformation of Religion, then for Uzzah to deal with the thing which no Way appertained unto him.
wherin appeared the great and omnipotent mercy of God, that in that great ruine & cōfusiō of Gods church wee may see some stones as remnants of the olde building.
wherein appeared the great and omnipotent mercy of God, that in that great ruin & confusion of God's Church we may see Some stones as remnants of the old building.
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The sacrament of baptisme, though covered vnder the dust of many vaine and prophane ceremonies. Yet so long as they haue thus much, albeit in generality confessed: yet remaines there a church.
The sacrament of Baptism, though covered under the dust of many vain and profane ceremonies. Yet so long as they have thus much, albeit in generality confessed: yet remains there a Church.
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but in a scant measure, yet such as might serue for to saue the life of some, as the oile in the cruse, and the meale in the barrell, a few were saved,
but in a scant measure, yet such as might serve for to save the life of Some, as the oil in the cruse, and the meal in the barrel, a few were saved,
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Besides to shew how hee challengeth the right and title of God wee might bring sufficient testimonies out of his owne laws & Canons, wherof some giue him the very name of God.
Beside to show how he Challengeth the right and title of God we might bring sufficient testimonies out of his own laws & Canonas, whereof Some give him the very name of God.
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But seeing the modester sort of Papists are ashamed of such tearmes, let it suffice to haue shewed that he is the person who taketh to him that which is proper to God, (not to giue childrē, heale the sicke, &c.) But to hold the winds from blowing, who causeth that which God hath said to be doubted off, and will haue his word to stand for a law:
But seeing the Modest sort of Papists Are ashamed of such terms, let it suffice to have showed that he is the person who Takes to him that which is proper to God, (not to give children, heal the sick, etc.) But to hold the winds from blowing, who Causes that which God hath said to be doubted off, and will have his word to stand for a law:
and counteth the periury of subiects to their Princes a holy thing, yea the slaughter of Princes by their subiects, a thing meritorious & worthy reward;
and counteth the perjury of Subjects to their Princes a holy thing, yea the slaughter of Princes by their Subjects, a thing meritorious & worthy reward;
The things which for our edification we may learne hence, are these, that seeing ambition & filthy covetousnes were the two wings wherewith this Antichrist flew so high;
The things which for our edification we may Learn hence, Are these, that seeing ambition & filthy covetousness were the two wings wherewith this Antichrist flew so high;
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and what do they that buy and sell the places thereof? they be their owne (they say) & so of some of them I may say indeed as one said of Sylla that the Pretership was his indeed because he had paid well for it.
and what do they that buy and fell the places thereof? they be their own (they say) & so of Some of them I may say indeed as one said of Sylla that the Pretership was his indeed Because he had paid well for it.
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But for to avoid this danger he hath forewarned vs, as he faith to his Disciples, I haue told you before of these things, that when the houre is come, yee might remember that I told you them.
But for to avoid this danger he hath forewarned us, as he faith to his Disciples, I have told you before of these things, that when the hour is come, ye might Remember that I told you them.
Besides if hee had spake of the power of Antichrist, and not of his overthrow the children of God considering the mightines thereof, might haue doubted how he should haue oppressed!
Beside if he had spoke of the power of Antichrist, and not of his overthrow the children of God considering the mightiness thereof, might have doubted how he should have oppressed!
and haue said with ▪ them in Isay, Shall the pray bee taken from the mighty? or the iust captivitie delivered? but now hearing the promise •hey may in the midst of trouble cleaue to the Lord,
and have said with ▪ them in Saiah, Shall the prey be taken from the mighty? or the just captivity Delivered? but now hearing the promise •hey may in the midst of trouble cleave to the Lord,
2 The meanes whereby this should be wrought is the word of the Lord, which is called the breath of his mouth. It seemeth that here the Apostle alludeth to a place in Esay, where it is prophecied of Christ, that hee should smite the earth with the rod of his mouth and with breath of his lips should slay the wicked:
2 The means whereby this should be wrought is the word of the Lord, which is called the breath of his Mouth. It seems that Here the Apostle alludeth to a place in Isaiah, where it is prophesied of christ, that he should smite the earth with the rod of his Mouth and with breath of his lips should slay the wicked:
and (as there he speaketh of the overthrow of one speciall enemie.) Here we are to marke the glorious testimony of the mighty power of the word of God, to which purpose it is, that in the prophesie of Ieremy it is attributed to the Minister and publisher thereof.
and (as there he speaks of the overthrow of one special enemy.) Here we Are to mark the glorious testimony of the mighty power of the word of God, to which purpose it is, that in the prophesy of Ieremy it is attributed to the Minister and publisher thereof.
I haue set thee over the nations & over kingdomes, to plucke vp and to root out, &c. By which place Boniface 8. would proue his power over temporall Lords.
I have Set thee over the Nations & over kingdoms, to pluck up and to root out, etc. By which place Boniface 8. would prove his power over temporal lords.
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But who seeth not that Ieremy speaketh of the word of God in the mouth of the Prophet which in another place is said to be like fire, and the people as stubble. So Theodoret and Lyra also haue expounded it.
But who sees not that Ieremy speaks of the word of God in the Mouth of the Prophet which in Another place is said to be like fire, and the people as stubble. So Theodoret and Lyram also have expounded it.
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But because this beast hath many heads, therefore should receiue indeed a deadly stroke, yet should hee not quite bee destroyed till Christ come, whom hee will destroy with the brightnesse of his comming.
But Because this beast hath many Heads, Therefore should receive indeed a deadly stroke, yet should he not quite be destroyed till christ come, whom he will destroy with the brightness of his coming.
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but the most plaine signification seemeth to be that by the brightnesse of his comming, we meane, his bright comming: as it is said in the first chap. flame of fire for flaming fire.
but the most plain signification seems to be that by the brightness of his coming, we mean, his bright coming: as it is said in the First chap. flame of fire for flaming fire.
And it was answered they should rest till the number of their brethren were fulfilled, &c. Hereto agreeth that of our Saviour, when the sonne of man commeth shall he find faith on the earth? Wherefore though Antichrist be not quite abolished, wee must take that which God hath begun in good part, knowing that our full deliverance,
And it was answered they should rest till the number of their brothers were fulfilled, etc. Hereto agreeth that of our Saviour, when the son of man comes shall he find faith on the earth? Wherefore though Antichrist be not quite abolished, we must take that which God hath begun in good part, knowing that our full deliverance,
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or to haue such as was Gallio, who when Paule would haue answered the accusation of the Iewes, told them that if it were a matter of wrong, &c. but if it bee a question of wordes and names, and of your law, &c :
or to have such as was Gallio, who when Paul would have answered the accusation of the Iewes, told them that if it were a matter of wrong, etc. but if it be a question of words and names, and of your law, etc.:
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but even though it were in the heat of harvest, they would come to Carmel, and lie at the feet of their Prophets, and protest as shee did, not to depart and leaue them.
but even though it were in the heat of harvest, they would come to Mount carmel, and lie At the feet of their prophets, and protest as she did, not to depart and leave them.
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And Gildas writeth of our country that before these plagues came on it, the corruption was so great, that who so would keepe a good conscience must haue seperated himselfe as Enoch.
And Gildas Writeth of our country that before these plagues Come on it, the corruption was so great, that who so would keep a good conscience must have separated himself as Enoch.
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so that all men said, great is Antichrist, then came the destruction on them, God even brought out of their bowels, the meanes whereby that state was overthrowne.
so that all men said, great is Antichrist, then Come the destruction on them, God even brought out of their bowels, the means whereby that state was overthrown.
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Luther out of a cloyster, Wolsey had leaue from Rome to pull downe the lesser houses, & H. 8. beginning where the Cardinall left, proceeded to the greater, till he left not one stone vpon another:
Luther out of a cloister, wolsey had leave from Room to pull down the lesser houses, & H. 8. beginning where the Cardinal left, proceeded to the greater, till he left not one stone upon Another:
how many haue built them goodly houses, whereof the first stone lieth in blood? many ioine house to house, field to field, till there be no place that they may be placed by thēselues in the midst of the earth, ever labouring about such things as make vs vnwilling to die.
how many have built them goodly houses, whereof the First stone lies in blood? many join house to house, field to field, till there be no place that they may be placed by themselves in the midst of the earth, ever labouring about such things as make us unwilling to die.
We haue seene Popery shaken, and I am perswaded that there be many here which shall see Gods iudgements on these vngodly men, which shall be such that it shall make each ea•e that heareth it to tingle.
We have seen Popery shaken, and I am persuaded that there be many Here which shall see God's Judgments on these ungodly men, which shall be such that it shall make each ea•e that hears it to tingle.
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yet so that Iacobs rule be not forgotten of vs. When shall I looke to mine owne house? & this, so that it be still ioined with godlinesse which hath the promise both of this life,
yet so that Iacobs Rule be not forgotten of us When shall I look to mine own house? & this, so that it be still joined with godliness which hath the promise both of this life,
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Remember David who in his affliction was counselled by his friends to vse humane and fleshly means, to follow pollicy and wisdome of man: the Prophet answereth.
remember David who in his affliction was counseled by his Friends to use humane and fleshly means, to follow policy and Wisdom of man: the Prophet Answers.
or danger, flesh and blood biddeth vs fly to that hill. Vse these vnlawfull meanes, this is the only way to escape, get to this hill. But if that spirit be in vs that was in Dauid we will answer, I trust in God, how dare yee then say to my soule, fly as a bird to this hill.
or danger, Flesh and blood bids us fly to that hill. Use these unlawful means, this is the only Way to escape, get to this hill. But if that Spirit be in us that was in David we will answer, I trust in God, how Dare ye then say to my soul, fly as a bird to this hill.
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For when wee shall thinke that the earth is the Lords, and all therein at his appointment, so that nothing can comfort and profit vs without his blessing, wee will never bee brought to seeke after any vnlawfull or vngodly meanes.
For when we shall think that the earth is the lords, and all therein At his appointment, so that nothing can Comfort and profit us without his blessing, we will never be brought to seek After any unlawful or ungodly means.
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In the description of this adversarie which was to come before the comming of Christ, there were fiue things proposed to be considered, 1 The properties of this adversarie. 2 The time of his appearing. 3 His overthrow, of which hitherto hath beene spoken. 4 The Instruments which he shall vse to deceaue the world. 5 A description of the persons whom he shall deceaue.
In the description of this adversary which was to come before the coming of christ, there were fiue things proposed to be considered, 1 The properties of this adversary. 2 The time of his appearing. 3 His overthrow, of which hitherto hath been spoken. 4 The Instruments which he shall use to deceive the world. 5 A description of the Persons whom he shall deceive.
4 Of the Instruments he saith, that his comming shall bee by the working of Satan with all power, &c. In the sonnes of Beliall Satan worketh mightily, but as it is said of Abraham, that hee gaue all the goods vnto Isaac, though hee gaue gifts also to the sonnes of his Concubines:
4 Of the Instruments he Says, that his coming shall be by the working of Satan with all power, etc. In the Sons of Belial Satan works mightily, but as it is said of Abraham, that he gave all the goods unto Isaac, though he gave Gifts also to the Sons of his Concubines:
yet so great power shal be given him to deceaue the world, that such as haue to deale with him, shall finde that they are to striue with more then flesh & bloud.
yet so great power shall be given him to deceive the world, that such as have to deal with him, shall find that they Are to strive with more then Flesh & blood.
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Whereas therefore the Church hath been alwaies in afflictions, yet those which she shal suffer vnder Antichrist, shall be so great, that whereas these were but rods, these shall be scourges, his finger shall be heavier then other enimies loynes.
Whereas Therefore the Church hath been always in afflictions, yet those which she shall suffer under Antichrist, shall be so great, that whereas these were but rods, these shall be scourges, his finger shall be Heavier then other enemies loins.
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But the generall signe is to be restrained to the matter in hand, that it be meant of the power of working miracles so as that if I had all faith so that I could moue mountaines.
But the general Signen is to be restrained to the matter in hand, that it be meant of the power of working Miracles so as that if I had all faith so that I could move Mountains.
For he would hereby shew how that as Christ in the daies of his flesh wrought such workes as declared him to be the son of God, & as for the confirmation of the doctrine which they were to teach, the Lord gaue to the Apostles the gift of working miracles:
For he would hereby show how that as christ in the days of his Flesh wrought such works as declared him to be the son of God, & as for the confirmation of the Doctrine which they were to teach, the Lord gave to the Apostles the gift of working Miracles:
Even so in the end of the world Antichrist comming to teach a new doctrine contrary to the gospel of Christ, should labour to confirme the same by miracles.
Even so in the end of the world Antichrist coming to teach a new Doctrine contrary to the gospel of christ, should labour to confirm the same by Miracles.
But that Satan worketh somtimes wonders indeed, may appeare, Deut. 13.2. As Satan had the windes at commandment, Iob. 1.19. The Beast in Apoc. 13.13. made fire come down from heaven.
But that Satan works sometimes wonders indeed, may appear, Deuteronomy 13.2. As Satan had the winds At Commandment, Job 1.19. The Beast in Apocalypse 13.13. made fire come down from heaven.
The question is more doubtfull of the Enchanters in Egypt, whether the rods were turned indeed Psal. 58. Inchanters haue serpents at commandement, as Ierome and Cassiodore expound.
The question is more doubtful of the Enchanter's in Egypt, whither the rods were turned indeed Psalm 58. Enchanters have Serpents At Commandment, as Jerome and Cassiodorus expound.
Wherfore if Satan hath power to worke miracles indeed, it is like, seeing that Antichrist is to come with the full power of Satan, that he shal worke such wonders as are indeed,
Wherefore if Satan hath power to work Miracles indeed, it is like, seeing that Antichrist is to come with the full power of Satan, that he shall work such wonders as Are indeed,
and not only appeare to be, as Rev. 13. fire from heaven. And they are al called (lying) whether they be false indeed appearing to be that which they are not,
and not only appear to be, as Rev. 13. fire from heaven. And they Are all called (lying) whither they be false indeed appearing to be that which they Are not,
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or for that they serue for the proofe and confirmation of a ly. Of vnrigteousnes ] hereby may be meant al offences cōmitted against the first table, which concerne faith or calling vpon the name of the Lord, as Rom. 1. which withhold the truth in righteousnes.
or for that they serve for the proof and confirmation of a lie. Of vnrigteousnes ] hereby may be meant all offences committed against the First table, which concern faith or calling upon the name of the Lord, as Rom. 1. which withhold the truth in righteousness.
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to the ambitious he shall pretend power to dispose of kingdomes, to them which looke for wonders, he shall worke them, &c. In the description of the persons who shalbe deceived wee may note 3 things 1 Who they are. 2 The cause why they shall be deceived. 3 The double punishment.
to the ambitious he shall pretend power to dispose of kingdoms, to them which look for wonders, he shall work them, etc. In the description of the Persons who shall deceived we may note 3 things 1 Who they Are. 2 The cause why they shall be deceived. 3 The double punishment.
1 The persons are said to be such as perish, whence is gathered a speciall comfort, that notwithstanding the power of Antichrist shal be so great and mighty,
1 The Persons Are said to be such as perish, whence is gathered a special Comfort, that notwithstanding the power of Antichrist shall be so great and mighty,
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In thē therefore onely shal all his deceits be effectuall which pertake with him, &c. 2 The Cause laid downe is, for that they received not the loue of the truth, that they might be saved.
In them Therefore only shall all his Deceits be effectual which partake with him, etc. 2 The Cause laid down is, for that they received not the love of the truth, that they might be saved.
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but it seemeth to signifie the doctrine of the truth, which they refuse, as it is said, they received not Christ, Ioh. 1.11.12. which beleeved not in him.
but it seems to signify the Doctrine of the truth, which they refuse, as it is said, they received not christ, John 1.11.12. which believed not in him.
wherein they speak the truth, but not all the truth. For in these things God is not only a sufferer, for he that sendeth (as it is said here) doth more them permit, which they might haue gathered out of the words following those which they alleadge, Iudgments of God secretly iust, & iustly secret :
wherein they speak the truth, but not all the truth. For in these things God is not only a sufferer, for he that sends (as it is said Here) does more them permit, which they might have gathered out of the words following those which they allege, Judgments of God secretly just, & justly secret:
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Wherein is laid downe the fearfull estate of the wicked, who refusing life offered them, haue therfore insteed therof sent thē false teachers, whom they may beleeue, that so being carryed from sin to sin, &c:
Wherein is laid down the fearful estate of the wicked, who refusing life offered them, have Therefore instead thereof sent them false Teachers, whom they may believe, that so being carried from since to since, etc.:
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Here are out of this place 4 things to be considered. 1 That Miracles are no sufficient proofe for vs now to trie Religion by. 2 How far Satan can go in deceiving the world: and herein to consider what we are to thinke of our fathers. 3 How grievously the Lord taketh and how sore he punisheth the contempt of his truth. 4 The order and great iustice of God in bringing punishment vpon the wicked.
Here Are out of this place 4 things to be considered. 1 That Miracles Are no sufficient proof for us now to try Religion by. 2 How Far Satan can go in deceiving the world: and herein to Consider what we Are to think of our Father's. 3 How grievously the Lord Takes and how soar he Punisheth the contempt of his truth. 4 The order and great Justice of God in bringing punishment upon the wicked.
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1 Miracles ] a wicked & adulterous generatiō seeketh after a sign, so deale our enemies with vs since the time of reformatiō, calling on vs for signes, and miracles, to confirm our doctrin.
1 Miracles ] a wicked & adulterous generation seeks After a Signen, so deal our enemies with us since the time of Reformation, calling on us for Signs, and Miracles, to confirm our Doctrine.
so our enemies seeing their case desperate, among other dirt and baggage which they haue laid hold on, retaine still this one point of miracles, as some great and high matter.
so our enemies seeing their case desperate, among other dirt and baggage which they have laid hold on, retain still this one point of Miracles, as Some great and high matter.
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Bristow in his motiues making a distinctiō of miracles Dogmaticall & personall, teacheth, that whatsoever doctrine hath beene proved by miracles, is truth, and that no instance can be brought against it.
Bristol in his motives making a distinction of Miracles Dogmatical & personal, Teaches, that whatsoever Doctrine hath been proved by Miracles, is truth, and that no instance can be brought against it.
And the Rhemists on the 15. of Iohn note, that if the Iewes had not sinned in refusing Christ, having not wrought such works and miracles among them, that the foolishnesse of Catholickes were great, to receiue Luther without miracles.
And the Rhemists on the 15. of John note, that if the Iewes had not sinned in refusing christ, having not wrought such works and Miracles among them, that the foolishness of Catholics were great, to receive Luther without Miracles.
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Herevpon Bristow telleth vs of hosts, which being pricked did bleed. And how Pius 5. was indued with the gift of working miracles, who at one time droue the divels out of certaine women, as also of one, who playing the harlot in London, and going beyond sea, falling lame, was afterward cured at a processiō. The Rhemists also vpon the Acts, tell vs of a stone which being throwne at Steven, hitting him on the elbow rebounded back: &c :
Hereupon Bristol Telleth us of hosts, which being pricked did bleed. And how Pius 5. was endued with the gift of working Miracles, who At one time drove the Devils out of certain women, as also of one, who playing the harlot in London, and going beyond sea, falling lame, was afterwards cured At a procession. The Rhemists also upon the Acts, tell us of a stone which being thrown At Steven, hitting him on the elbow rebounded back: etc.:
for the blood of Hales was kept amongst vs herein England a farre longer time. Concerning Pius 5. we know not what power he had to binde & commaunde Satan,
for the blood of Hales was kept among us herein England a Far longer time. Concerning Pius 5. we know not what power he had to bind & command Satan,
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& we conceiue that he had no great gift to do good with his blessing, seeing such as he hath cursed most bitterly haue sped the better for it rather then the worse.
& we conceive that he had no great gift to do good with his blessing, seeing such as he hath cursed most bitterly have sped the better for it rather then the Worse.
The healing of the lame woman, were it well sisted, would proue no such miracle as sundry of our Iustices of peace haue wrought in England, more strange then that.
The healing of the lame woman, were it well sisted, would prove no such miracle as sundry of our Justices of peace have wrought in England, more strange then that.
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And if for this miracle, any bee disposed to repaire to that place on pilgrimage, they may a great deale better go to Bridewell where there are store of •eliques of such miracles.
And if for this miracle, any be disposed to repair to that place on pilgrimage, they may a great deal better go to Bridewell where there Are store of •eliques of such Miracles.
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And it is great marvel, that seeing the edition of Aug. workes overseene by Pop. divines & printed by Plantin• came out 5. yeares before the Rhemists Testament, that they should not rather follow that:
And it is great marvel, that seeing the edition of Aug. works overseen by Pop. Divines & printed by Plantin• Come out 5. Years before the Rhemists Testament, that they should not rather follow that:
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but because indeed, there is no such thing found therein, they send vs to another edition which hath not that authority with them generally as the other,
but Because indeed, there is no such thing found therein, they send us to Another edition which hath not that Authority with them generally as the other,
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But if it were true that many of these things were done indeed, yet haue we warning, that If one tell a thing and it come to passe; Deut. 13.2.3. and therevpō he seeke to lead vs after other Gods that we should not for all that follow him.
But if it were true that many of these things were done indeed, yet have we warning, that If one tell a thing and it come to pass; Deuteronomy 13.2.3. and thereupon he seek to led us After other God's that we should not for all that follow him.
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It shal be permitted to the be•st to giue signes on the earth, as wee read also of the Inchanters of Egypt. Lactantius confesseth many things reported of the Idols to be true,
It shall be permitted to the be•st to give Signs on the earth, as we read also of the Enchanters of Egypt. Lactantius Confesses many things reported of the Idols to be true,
Whereas our Adversaries wil vs to proue our new doctrine by miracles, we answer, that if wee brought any new doctrine they were accursed that should beleeue it, not only though it were accompanied with miracles:
Whereas our Adversaries will us to prove our new Doctrine by Miracles, we answer, that if we brought any new Doctrine they were accursed that should believe it, not only though it were accompanied with Miracles:
Whe•efore the only way to try the truth of doctrine is the word of God. And who so now receaueth not that without a wonder is as Aug. faith a wonder himselfe.
Whe•efore the only Way to try the truth of Doctrine is the word of God. And who so now receiveth not that without a wonder is as Aug. faith a wonder himself.
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2 The second generall point concerneth the persons that by this Man of sinne shall bee deceaued, which are by the Apostle tearmed (such as perish) wherein by limiting the compasse of the Man of sinne, and his deceit, he leaueth vnto vs this comfort, that he shall not be able to deceaue al,
2 The second general point concerns the Persons that by this Man of sin shall be deceived, which Are by the Apostle termed (such as perish) wherein by limiting the compass of the Man of sin, and his deceit, he Leaveth unto us this Comfort, that he shall not be able to deceive all,
Even as when the foure destroying Angels held the foure winds, the Angel which came from the East, having the seale of the living God, commanded them, not to hurt the earth till the servants of God were sealed.
Even as when the foure destroying Angels held the foure winds, the Angel which Come from the East, having the seal of the living God, commanded them, not to hurt the earth till the Servants of God were sealed.
And when our Saviour saith that the daies should bee so wicked that even the elect if it were possible should perish, hee declareth that the elect cannot possibly fall away.
And when our Saviour Says that the days should be so wicked that even the elect if it were possible should perish, he Declareth that the elect cannot possibly fallen away.
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and every true member thereof, because they are foūded on that rocke which shall not shrinke, and sanctified by that truth that must alwaies prevaile, of which point wee shall haue occasion to speake more afterward.
and every true member thereof, Because they Are founded on that rock which shall not shrink, and sanctified by that truth that must always prevail, of which point we shall have occasion to speak more afterwards.
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For if we shal say that all Papists are cōdemned, thē shall we iustifie that slander of vs, wherin we are accused to condemne to hell all our parents and forefathers.
For if we shall say that all Papists Are condemned, them shall we justify that slander of us, wherein we Are accused to condemn to hell all our Parents and Forefathers.
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If we shall answer that we thinke not so hardly ▪ of them, then will they be ready thereon to conclude, that wee must needs allow of poperie, which even such as are saved haue professed.
If we shall answer that we think not so hardly ▪ of them, then will they be ready thereon to conclude, that we must needs allow of popery, which even such as Are saved have professed.
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Bristowe enquireth, If there were ever any Protestant so bold as to condemne to hell Augustine, &c. all our ancestours, Foūders of Colleges, who himselfe answering for vs saith, that we doe not,
Bristol enquireth, If there were ever any Protestant so bold as to condemn to hell Augustine, etc. all our Ancestors, Founders of Colleges, who himself answering for us Says, that we do not,
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as may appeare in that we thanke God hartely for them, &c. The like matter hādleth he in his 46 Demand, where he saith that we are so farre from condemning them to hel that Calvine setteth downe the quite contrary.
as may appear in that we thank God heartily for them, etc. The like matter handleth he in his 46 Demand, where he Says that we Are so Far from condemning them to hell that Calvin sets down the quite contrary.
Whereas then they commonly slander vs, that we should condemne al our parents and predecessours, our adversarie as you haue heard, cleareth vs from it.
Whereas then they commonly slander us, that we should condemn all our Parents and predecessors, our adversary as you have herd, cleareth us from it.
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For he asketh how wee can condemne the doctrine of these men for naught, of whom we haue so reverend an opinion as to thinke that their soules be in rest & blisse.
For he asks how we can condemn the Doctrine of these men for nought, of whom we have so reverend an opinion as to think that their Souls be in rest & bliss.
Adam, Lot, David, the Apostles, and Peter himselfe, who were greevious sinners, as guiltie of Incest, Adulterie, Murther, declining and denying of Christ, they would say none would, wee might therefore in like manner conclude (as well as they) that disobedience, d•unkennesse, incest, &c. were allowed by them, &c. If they say that there is difference,
Adam, Lot, David, the Apostles, and Peter himself, who were grievous Sinners, as guilty of Incest, Adultery, Murder, declining and denying of christ, they would say none would, we might Therefore in like manner conclude (as well as they) that disobedience, d•unkennesse, Incest, etc. were allowed by them, etc. If they say that there is difference,
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Where, notwithstanding the laying aside of their costly apparell, and girding themselues with sackcloath, faststing, &c. so long as they remained cruell hearted, envious, &c. Their prayer and their fasting was turned into sinne.
Where, notwithstanding the laying aside of their costly apparel, and girding themselves with Sackcloth, faststing, etc. so long as they remained cruel hearted, envious, etc. Their prayer and their fasting was turned into sin.
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for they gather, These men were saved, ergo nothing they beleeued was damnable. And why not as well these were saved ergo nothing they did was damnable.
for they gather, These men were saved, ergo nothing they believed was damnable. And why not as well these were saved ergo nothing they did was damnable.
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Moreover whē our first parents sinned, it was not onely in eating the fruit forbidden, but in hoping to become like vnto God, which the Divell had put into their heads,
Moreover when our First Parents sinned, it was not only in eating the fruit forbidden, but in hoping to become like unto God, which the devil had put into their Heads,
and beguilded them, which the Lord also noteth, when scorning them, hee saith, Now is man become like one of vs. And Paul erred in doctrine and opinion while he was a persecutor,
and beguiled them, which the Lord also notes, when scorning them, he Says, Now is man become like one of us And Paul erred in Doctrine and opinion while he was a persecutor,
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and were in darknesse concerning Christs resurrection, & Thomas expresly, who was so far from beleeuing for the time, that hee would not beleeue, till he had thrust his finger into the print of the nayles and put his hand into his side.
and were in darkness Concerning Christ resurrection, & Thomas expressly, who was so Far from believing for the time, that he would not believe, till he had thrust his finger into the print of the nails and put his hand into his side.
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Yet I aske whether there were ever any Papist so bold as to condemne to hell one first parents, the holy Apostles Paule, Peter? &c. And because they doe not, must they,
Yet I ask whither there were ever any Papist so bold as to condemn to hell one First Parents, the holy Apostles Paul, Peter? etc. And Because they do not, must they,
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for hee being righteous and dwelling amongst them, in seeing & hearing vexed his righteous soule, &c. Cyprian in a Councill decreed, that such as were baptized by heretikes should be rebaptized.
for he being righteous and Dwelling among them, in seeing & hearing vexed his righteous soul, etc. Cyprian in a Council decreed, that such as were baptised by Heretics should be Rebaptized.
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Tertullian condēned vtterly second mariage, many of the ancient Fathers favored the Millenaries, & I thinke the Papists will bring slender proofes that they recalled their errors, yet I think no Papist so presumptuous as to condemne al these to hel.
Tertullian condemned utterly second marriage, many of the ancient Father's favoured the Millennials, & I think the Papists will bring slender proofs that they Recalled their errors, yet I think no Papist so presumptuous as to condemn all these to hell.
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As for vs, as w•e rest in hope that many of our Predicessors are saved, so also hope we, that they found mercy at the hands of our mercifull God whereby their eies were opened to see the truth so much as was necessary to salvation,
As for us, as w•e rest in hope that many of our Predecessors Are saved, so also hope we, that they found mercy At the hands of our merciful God whereby their eyes were opened to see the truth so much as was necessary to salvation,
Wherefore the Prophet praieth, Cleanse me from my secret faults, who knoweth how oft he offendeth? Now if we know not the faults for which we pray for pardon, sure it is wee cānot reforme thē, & yet do we pray & by Gods mercy shal obtaine remissiō of thē.
Wherefore the Prophet Prayeth, Cleanse me from my secret Faults, who Knoweth how oft he offends? Now if we know not the Faults for which we pray for pardon, sure it is we cannot reform them, & yet do we pray & by God's mercy shall obtain remission of them.
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There are sins some 1 Which we bring with vs from the wombe, and such as are of infirmity. 2 Crying sins, ruling in vs and carrying vs away from all godlinesse.
There Are Sins Some 1 Which we bring with us from the womb, and such as Are of infirmity. 2 Crying Sins, ruling in us and carrying us away from all godliness.
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neither present release from those pricks of sin wherewith all we are troubled, yet to keep vs stil on this groūd, My grace is sufficient for thee.
neither present release from those pricks of since wherewith all we Are troubled, yet to keep us still on this ground, My grace is sufficient for thee.
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The second sort of sins are Crying sinnes, of which the Apostle speaketh, know yee not the vnrighteous shall not inherit the kingdome of God? Be not deceived,
The second sort of Sins Are Crying Sins, of which the Apostle speaks, know ye not the unrighteous shall not inherit the Kingdom of God? Be not deceived,
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and learne to do well, without which reformation our prayers themselues shalbe turned into sinne. So that without the forsaking of them they cannot be pardoned vs. For it is not enough to confesse them, so did Pharaoh, neither to wish and craue for pardon,
and Learn to do well, without which Reformation our Prayers themselves shall turned into sin. So that without the forsaking of them they cannot be pardoned us For it is not enough to confess them, so did Pharaoh, neither to wish and crave for pardon,
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for so did Balaam, but this made him the more inexcusable, that whereas he wished to dy•the death of the righteous, he had no care to liue the life of the righteous.
for so did balaam, but this made him the more inexcusable, that whereas he wished to dy•the death of the righteous, he had no care to live the life of the righteous.
so far off is it that ignorance should excuse vs, that rather it carieth vs on to greater sin & punishment, where the Apostle in the former chapt.
so Far off is it that ignorance should excuse us, that rather it Carrieth us on to greater since & punishment, where the Apostle in the former Chapter.
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So Peter having told the Iewes that what they & their Governours did, it was through ignorance, biddeth them Amend their liues & turne, that their sinnes might be put away.
So Peter having told the Iewes that what they & their Governors did, it was through ignorance, bids them Amend their lives & turn, that their Sins might be put away.
Otherwaies such as renoūced not their sins, were for their ignorāce iustly by God punished. Wheras then our adversaries aske of vs what is become of our Fathers:
Otherways such as renounced not their Sins, were for their ignorance justly by God punished. Whereas then our Adversaries ask of us what is become of our Father's:
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we say that as wee hope wel of thē in the iudgement of charity, so do we trust also that of God they received mercy to beleeue and know the foundation & ground of faith,
we say that as we hope well of them in the judgement of charity, so do we trust also that of God they received mercy to believe and know the Foundation & ground of faith,
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For this shall you marke in the scripture for a certaine ground and sure Rule of a rebellious people to oppose the example of Fathers to Gods plaine word & expresse commandement,
For this shall you mark in the scripture for a certain ground and sure Rule of a rebellious people to oppose the Exampl of Father's to God's plain word & express Commandment,
It was a notable saying of Ierome (which I take at another mans word, not knowing where it is in his works) but it is a saying worthy so excellent a man.
It was a notable saying of Jerome (which I take At Another men word, not knowing where it is in his works) but it is a saying worthy so excellent a man.
Moreover when to moue vs they cite a Catalogue of fathers, whom they brag to haue bin of their Profession, •it hath bin (Gods name be praised therefore) made evident that al mē see how hitherto with this vaine shew they haue deceiued the world.
Moreover when to move us they Cite a Catalogue of Father's, whom they brag to have been of their Profession, •it hath been (God's name be praised Therefore) made evident that all men see how hitherto with this vain show they have deceived the world.
For neither to Augustine, &c: nor to Gregory were these articles of their beliefe ever knowne or signified, of the absolute authority of one man over prince & people, to set vp,
For neither to Augustine, etc.: nor to Gregory were these Articles of their belief ever known or signified, of the absolute Authority of one man over Prince & people, to Set up,
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This which is the ground of all Popery began indeed to work, when Zosimus laboured to haue all appea•e• made to Rome, to which purpose was alleadged a Canon of a former Councill, which the Councill withstood, finding out the corruption of the Canon, who therfore wrote to the B. of Rome of their determination, and of the forgery of the Canon.
This which is the ground of all Popery began indeed to work, when Zosimus laboured to have all appea•e• made to Room, to which purpose was alleged a Canon of a former Council, which the Council withstood, finding out the corruption of the Canon, who Therefore wrote to the B. of Room of their determination, and of the forgery of the Canon.
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So that although this Monster began then to breed, yet tooke it such a blow at the hands of those good fathers that being smoothered it vanished away like the vntimely fruit of a woman.
So that although this Monster began then to breed, yet took it such a blow At the hands of those good Father's that being smothered it vanished away like the untimely fruit of a woman.
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Ambrose & Austen haue happely somewhere too too swelling words, as concerning our workes, yet Ambrose when hee was ready to die is said to haue vttered these words, I haue not liued as that I am ashamed to liue any longer,
Ambrose & Austen have happily somewhere too too swelling words, as Concerning our works, yet Ambrose when he was ready to die is said to have uttered these words, I have not lived as that I am ashamed to live any longer,
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But yet we say that as in Eliahs time, God had reserued seaven thousand that never bowed to Baal, so it might bee thē They mocke vs, I wote well, for this answer.
But yet we say that as in Elijah's time, God had reserved seaven thousand that never bowed to Baal, so it might be them They mock us, I wot well, for this answer.
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And the Rhemists themselues say that in the daies of Antichrist this shall be, that it may bee verified of the Church, which is said by the Prophet, Goe hide thy selfe in thy closser, &c. And as in the daies of Eliah besides those knowne to the Lord that had not bowed their knee to Baal, there were also many who though they had bowed their knee to Baal, yet when Eliah had preached the truth to them,
And the Rhemists themselves say that in the days of Antichrist this shall be, that it may be verified of the Church, which is said by the Prophet, Go hide thy self in thy closer, etc. And as in the days of Elijah beside those known to the Lord that had not bowed their knee to Baal, there were also many who though they had bowed their knee to Baal, yet when Elijah had preached the truth to them,
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and haue hope of their blessednesse, yet so as wee professe that the building of all the Schooles and Colleges in the world cannot deserue the ioy of one day in the kingdome of heaven,
and have hope of their blessedness, yet so as we profess that the building of all the Schools and Colleges in the world cannot deserve the joy of one day in the Kingdom of heaven,
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though they did many things which we cannot commend, so doe wee say that the great•st happinesse and blessednesse which could come vnto them, was to haue their sinnes and offences pardoned them.
though they did many things which we cannot commend, so do we say that the great•st happiness and blessedness which could come unto them, was to have their Sins and offences pardoned them.
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the Articles of our beleefe, the Sacrament of Baptisme, &c. wherefore though many perish•d, when the watchmen not onely slept, but tooke away her vaile from her, as the spouse in the Canticles complaineth,
the Articles of our belief, the Sacrament of Baptism, etc. Wherefore though many perish•d, when the watchmen not only slept, but took away her veil from her, as the spouse in the Canticles Complaineth,
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yet no doubt God so provided, that such as hee had appointed to salvation had so much bread as would saue their life, bread in a measure, & water in a m•asure, though not enough to keep them in good plight,
yet no doubt God so provided, that such as he had appointed to salvation had so much bred as would save their life, bred in a measure, & water in a m•asure, though not enough to keep them in good plighted,
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Lastly, where they aske vs what excuse the learned cā find who cannot be said to haue erred ignorantly, we tel them that Paul was as well learned as they, who yet saith, that what he did, h• did ignorantly.
Lastly, where they ask us what excuse the learned can find who cannot be said to have erred ignorantly, we tell them that Paul was as well learned as they, who yet Says, that what he did, h• did ignorantly.
And howsoever, or whatsoever many haue spoken before men, yet when they were to commune with God himselfe, the whole stay and cōfidence which made them bold to die, they felt and acknowledged to be this, Quia bonum habemus Deum, to pardon our errors and iudge vs according to our works.
And howsoever, or whatsoever many have spoken before men, yet when they were to commune with God himself, the Whole stay and confidence which made them bold to die, they felt and acknowledged to be this, Quia bonum habemus God, to pardon our errors and judge us according to our works.
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yet God had meanes to keepe some from falling into errour, others that fell thereinto, hee in good time called some at the first houre, others at the last.
yet God had means to keep Some from falling into error, Others that fell thereinto, he in good time called Some At the First hour, Others At the last.
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We are then to think that God had some which never bowed their knees to Baall, many who although partakers of many their errors yet held the foundation.
We Are then to think that God had Some which never bowed their knees to Baal, many who although partakers of many their errors yet held the Foundation.
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Some also who being deepely sunke in their grosse idolatries, were notwithstanding saved as brands halfe burnt out of the fire, beeing effectually called, some sooner, others later according to the rich mercy of God.
some also who being deeply sunk in their gross idolatries, were notwithstanding saved as brands half burned out of the fire, being effectually called, Some sooner, Others later according to the rich mercy of God.
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But because the later containing the grievousnes of the punishment doth sufficiently expresse how il the Lord taketh the offence which deserveth it, I shall touch the same so far as this giveth occasion.
But Because the later containing the grievousness of the punishment does sufficiently express how ill the Lord Takes the offence which deserveth it, I shall touch the same so Far as this gives occasion.
The former, a punishment and sin. A sin in that they take pleasure in beleeving lies and delusions, a punishment, in that they are given over therevnto.
The former, a punishment and since. A since in that they take pleasure in believing lies and delusions, a punishment, in that they Are given over thereunto.
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But we may say to them, as Iob, Is it fit to lie for God ? We must say that which is the truth notwithstanding the vaine imagination which men haue of false consequents.
But we may say to them, as Job, Is it fit to lie for God? We must say that which is the truth notwithstanding the vain imagination which men have of false consequents.
But Augustine sheweth that in these things God is more then a bare sufferer. When he calleth it a righteous iudgement, which iudgment must needs be his work;
But Augustine shows that in these things God is more then a bore sufferer. When he calls it a righteous judgement, which judgement must needs be his work;
that if we say that God suffereth any thing which he careth not how or in what fort it falleth out, we deny his Providence, if he suffer any thing against his will, we deny his omnipotent power. But we may herein note the exceeding power of God, which of the sins of the godly can make comfort to the godly & raise glory to his name;
that if we say that God suffers any thing which he Careth not how or in what fort it falls out, we deny his Providence, if he suffer any thing against his will, we deny his omnipotent power. But we may herein note the exceeding power of God, which of the Sins of the godly can make Comfort to the godly & raise glory to his name;
yea the sins of the faithful to turne to their good, as he made the buffetings of Satan means to keep Paul from being prowd through the multitude of revelations.
yea the Sins of the faithful to turn to their good, as he made the buffetings of Satan means to keep Paul from being proud through the multitude of revelations.
After then that men refuse the loue of the truth, God in wrath leaveth them to the rage of Satan, who finding the house swept returneth with 7. other worse ▪ then himselfe, and there taketh vp possession, leading them on from one sin to another, and at last to perpetuall destruction.
After then that men refuse the love of the truth, God in wrath Leaveth them to the rage of Satan, who finding the house swept returns with 7. other Worse ▪ then himself, and there Takes up possession, leading them on from one since to Another, and At last to perpetual destruction.
Better it is (said David) to fall into the hands of God then of man, but farre better had it bin to haue fallen into all the evils which all the world could do,
Better it is (said David) to fallen into the hands of God then of man, but Far better had it been to have fallen into all the evils which all the world could do,
for want of food, or that the sworde should destroy our people, or that the pestilence shoulde walke through our citties, if it were to slay but one in a house,
for want of food, or that the sword should destroy our people, or that the pestilence should walk through our cities, if it were to slay but one in a house,
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if they died thus in the favor of God this I say were comfort in comparison of this, to see them like wandring sheep, scattered without hope, forsaken of God bound with chaines of sin, held vnder the thraldome of Satan, to see heaven shut against them,
if they died thus in the favour of God this I say were Comfort in comparison of this, to see them like wandering sheep, scattered without hope, forsaken of God bound with chains of since, held under the thraldom of Satan, to see heaven shut against them,
To omit the East churches, whose candlesticks are removed, in whom Mahomet the enemy of God sitteth & keepeth them in most miserable servitude, we may see how in the West churches also, God hath punished this sin.
To omit the East Churches, whose candlesticks Are removed, in whom Mahomet the enemy of God Sitteth & Keepeth them in most miserable servitude, we may see how in the West Churches also, God hath punished this since.
or rather indeed haue left it no place in the building, that is, setting aside Gods word, haue made for the ground of their faith & religion, mens traditions, mens doctrines,
or rather indeed have left it no place in the building, that is, setting aside God's word, have made for the ground of their faith & Religion, men's traditions, men's doctrines,
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And where the Divines of Lovan haue cleared the fathers from forgeries & singled out the counterfaits, our men haue stuffed their Testament with such ware.
And where the Divines of Lovan have cleared the Father's from forgeries & singled out the counterfeits, our men have stuffed their Testament with such ware.
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Now let me speake to you of whom I hope better things, & I would to God I might hope so good, that I might not haue occasion to say as the spirit of God faith to the Church of Eph. I haue somewhat against thee.
Now let me speak to you of whom I hope better things, & I would to God I might hope so good, that I might not have occasion to say as the Spirit of God faith to the Church of Ephesians I have somewhat against thee.
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Alluding to the manner of covetous men, who having store of mony before hand, are wont to bind it vp & lay it by, till it so fal out that they may purchase some gainefull thing thereby.
Alluding to the manner of covetous men, who having store of money before hand, Are wont to bind it up & lay it by, till it so fall out that they may purchase Some gainful thing thereby.
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Are there many among vs like Cornelius, which wait for the comming of Peter, with their acquaintance and friends? And are there many which come with such reverence before God? Some there are that come,
are there many among us like Cornelius, which wait for the coming of Peter, with their acquaintance and Friends? And Are there many which come with such Reverence before God? some there Are that come,
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Thinke you that your wiues, children, and servants haue no soules, or that they are given them only for this life, insteed of salt to keep their bodies from putrifying.
Think you that your wives, children, and Servants have no Souls, or that they Are given them only for this life, instead of salt to keep their bodies from Putrifying.
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Trowe you that the blessing of God can rest vpon that house, wherein there is no one that feareth God or delighteth to heare his word? You are like to bestow much in maintaining the liberties of your citie,
Trowe you that the blessing of God can rest upon that house, wherein there is no one that fears God or delights to hear his word? You Are like to bestow much in maintaining the Liberties of your City,
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and I could wish you did so, if it be your right, but if you knewe what it were to bee free of the kingdome of heaven, you would more earnestly labour for that freedome then for the other.
and I could wish you did so, if it be your right, but if you knew what it were to be free of the Kingdom of heaven, you would more earnestly labour for that freedom then for the other.
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To you my brethren of the Vniversitie, I must say somwhat In the 2. King. 4. it is said that when the famine was great in the land, the children of the Prophets dwelt with Elizeus,
To you my brothers of the university, I must say somewhat In the 2. King. 4. it is said that when the famine was great in the land, the children of the prophets dwelled with Elisha,
it seemed that that was their ordinary fare, for it is reported afterwardes, that a good man brought Elizeus bread of the first fruits, and twentie loaues of Barley,
it seemed that that was their ordinary fare, for it is reported afterwards, that a good man brought Elisha bred of the First fruits, and twentie loaves of Barley,
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In the 6. Chapter, mention is made of them againe, that complaining of Elizeus, that the roome where they were was too little for them, they obtained leaue of him to goe to Iordan, and take every man a beame,
In the 6. Chapter, mention is made of them again, that complaining of Elisha, that the room where they were was too little for them, they obtained leave of him to go to Iordan, and take every man a beam,
Our commons are I confesse in many places very slender, and short of that which our good Founders meant for vs, which hath risen through the want of faithfull stewardes,
Our commons Are I confess in many places very slender, and short of that which our good Founders meant for us, which hath risen through the want of faithful Stewards,
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these mē for the loue of the truth & knowledge of God forsook their own dwellings, contented to liue far frō all courtly preferment, preferring their own buildings before the stately palaces of Samaria. These men dwelt with Elizeus, though the famine were great without murmuring;
these men for the love of the truth & knowledge of God forsook their own dwellings, contented to live Far from all courtly preferment, preferring their own buildings before the stately palaces of Samaria. These men dwelled with Elisha, though the famine were great without murmuring;
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But things goe not so among vs, doe the Heads and Governours goe in and out before their children, doe they take that which is sent them, and set it before their Companies, or rather take they not that which is appointed for others,
But things go not so among us, do the Heads and Governors go in and out before their children, do they take that which is sent them, and Set it before their Companies, or rather take they not that which is appointed for Others,
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We need not as Elizeus did, part with our owne portions, or not rece•ue as Nehemiah, the bread of the Governour, nay wee lay ou• hands on that which is none of ours,
We need not as Elisha did, part with our own portions, or not rece•ue as Nehemiah, the bred of the Governor, nay we lay ou• hands on that which is none of ours,
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yet are there such, whom we may looke vpon as the Prophet did on Hazaeli, with watry eies, remembring the harme that he should do to Israel But let vs for all this abide in Gods feare and service, such as are Governours and godly, continue it, considering what a worthie thing it is, not only to beget children to God,
yet Are there such, whom we may look upon as the Prophet did on Hazaeli, with watery eyes, remembering the harm that he should do to Israel But let us for all this abide in God's Fear and service, such as Are Governors and godly, continue it, considering what a worthy thing it is, not only to beget children to God,
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Let vs content our selues with the small portion which God hath allotted vs, knowing that a little with the feare of God and his favour, is better then all the world besides.
Let us content our selves with the small portion which God hath allotted us, knowing that a little with the Fear of God and his favour, is better then all the world beside.
Iacob served seauen yeares for his wife and it seemed a short while vnto him, because he loued her, yea though it should cost you twenty year•s service as it did him,
Iacob served seauen Years for his wife and it seemed a short while unto him, Because he loved her, yea though it should cost you twenty year•s service as it did him,
The Apostle hath heretofore opened the rising and fall of Antichrist, the place where he should set, the pride of his heart how farre he should prevaile, the righteous and severe iudgement of God vpon such as should refuse the truth,
The Apostle hath heretofore opened the rising and fallen of Antichrist, the place where he should Set, the pride of his heart how Far he should prevail, the righteous and severe judgement of God upon such as should refuse the truth,
so that who so should looke vpon the outward face of the Church with a carnall eie might thinke that there were none left to call vpon the name of the Lord,
so that who so should look upon the outward face of the Church with a carnal eye might think that there were none left to call upon the name of the Lord,
or as one grape of a cluster, there should be some saued, though they were not but as a leg or an eare caught out of the mouth of the lion, as the Prophet speaketh, that howsoever Antichrist should deceaue the world yet that there should bee a number to stand with the lambe on mount Sion,
or as one grape of a cluster, there should be Some saved, though they were not but as a leg or an ear caught out of the Mouth of the Lion, as the Prophet speaks, that howsoever Antichrist should deceive the world yet that there should be a number to stand with the lamb on mount Sion,
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1 First, then in the person of the Thessal. he sheweth from whence such as are preserued haue this grace, in these 2 verses. 2 Secondly, he setteth downe a rule for them to rest vpon vers. 15. stand fast. 3 Thirdly, declaring that as the beginning and meanes ▪ so the end also and continuance was from God, he shutteth vp the whole matter with prayer vnto God.
1 First, then in the person of the Thessal. he shows from whence such as Are preserved have this grace, in these 2 Verses. 2 Secondly, he sets down a Rule for them to rest upon vers. 15. stand fast. 3 Thirdly, declaring that as the beginning and means ▪ so the end also and Continuance was from God, he shutteth up the Whole matter with prayer unto God.
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and end, come onely from the mercy of the Lord, therfore least the wi•e man should glory in his wisdome, &c. hee lets them vnderstand whence it is tha• they stand, where other fall, beginning with thanks that God hath from the b•ginning chosen you:
and end, come only from the mercy of the Lord, Therefore lest the wi•e man should glory in his Wisdom, etc. he lets them understand whence it is tha• they stand, where other fallen, beginning with thanks that God hath from the b•ginning chosen you:
and yet bee not a whit in their nature changed) but that these are moreover so proper to Gods children, that the wicked haue no part in them, they being such as are able to make a change and alteration in them, &c.
and yet be not a whit in their nature changed) but that these Are moreover so proper to God's children, that the wicked have no part in them, they being such as Are able to make a change and alteration in them, etc.
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Nor the Papist which to Gods grace ioineth his naturall strength, is sufficiently thankfull to God, but hee onely, that confesseth flesh and blood to haue nothing to doe in this worke, which is brought to passe without, and against our nature.
Nor the Papist which to God's grace Joineth his natural strength, is sufficiently thankful to God, but he only, that Confesses Flesh and blood to have nothing to do in this work, which is brought to pass without, and against our nature.
that is, when wee see others to obtaine like pretious faith, wherein our harts ought to ioy, that Christs kingdome is encreased, therefore this minde should be in every one of vs, that was in the disciples, who greatly reioiced whē they heard that other churches had received the gospell,
that is, when we see Others to obtain like precious faith, wherein our hearts ought to joy, that Christ Kingdom is increased, Therefore this mind should be in every one of us, that was in the Disciples, who greatly rejoiced when they herd that other Churches had received the gospel,
and as the Apostle, who saith of such as he converted to the truth, that they were his Crowne & his reioicing in the Lord, so say I, should our hearts be filled with ioy,
and as the Apostle, who Says of such as he converted to the truth, that they were his Crown & his rejoicing in the Lord, so say I, should our hearts be filled with joy,
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This is spoken to stir vp the dulnesse which is in vs, pittifull it is to see, that whereas among vs, our principal care should be in winning & confirming men in the truth, it falleth out by the strong delu•ion of Satan, that we not only do not so,
This is spoken to stir up the dulness which is in us, pitiful it is to see, that whereas among us, our principal care should be in winning & confirming men in the truth, it falls out by the strong delu•ion of Satan, that we not only do not so,
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Would to God as our Saviour sendeth vs to the vniust steward to learne wisdome, so the example of the adversaries diligence, might stir vs vp to the building of Christs church.
Would to God as our Saviour sends us to the unjust steward to Learn Wisdom, so the Exampl of the Adversaries diligence, might stir us up to the building of Christ Church.
They spare no travell by sea nor land, they sticke not to hazard their life (I would to God not their soules also) to win any in whom they fee any towardnes of wit or learning:
They spare no travel by sea nor land, they stick not to hazard their life (I would to God not their Souls also) to win any in whom they fee any towardness of wit or learning:
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but that he loved vs. Wherefore we are here taught that when we speake of the certainty of our standing, we beware that we thinke not any thing to be in vs,
but that he loved us Wherefore we Are Here taught that when we speak of the certainty of our standing, we beware that we think not any thing to be in us,
So this is the ground of all, when we seek the cause of loue, and mercy towards vs, we shall finde it to be none other then loue, &c. So also the Apostle speaketh in the former chapt.
So this is the ground of all, when we seek the cause of love, and mercy towards us, we shall find it to be none other then love, etc. So also the Apostle speaks in the former Chapter.
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to fulfill the pleasure of his goodnesse, ] where not content to haue named once Gods goodnes, he doubleth it as wanting other words to expresse that which he would say, cōcerning Gods free mercy and loue.
to fulfil the pleasure of his Goodness, ] where not content to have nam once God's Goodness, he doubles it as wanting other words to express that which he would say, Concerning God's free mercy and love.
He addeth, for that God from the beginning hath chosen you ] where he declareth the continuance and ancientnesse of this loue, which was before the world was made, ere the heavens were made, the earth set vpon his pillars, •ere the foundations of waters appeared, &c. It was his secret purpose to make vs instruments of his glory.
He adds, for that God from the beginning hath chosen you ] where he Declareth the Continuance and ancientness of this love, which was before the world was made, ere the heavens were made, the earth Set upon his pillars, •ere the foundations of waters appeared, etc. It was his secret purpose to make us Instruments of his glory.
For when we know that it was his only loue which frō the beginning moved him to haue mercy on vs, wee learne that howsoever our sins be in multitude as the sands of the sea, and in colour as red as scarlet;
For when we know that it was his only love which from the beginning moved him to have mercy on us, we Learn that howsoever our Sins be in multitude as the sands of the sea, and in colour as read as scarlet;
as the cause of our electiō, whereas the Apostle layeth downe the loue of God before the world, for this cause, that we might know there was no respect had of the works,
as the cause of our election, whereas the Apostle Layeth down the love of God before the world, for this cause, that we might know there was no respect had of the works,
For as he draweth many into sin by laying before thē the mercy of God so he leadeth not a sew to distrust, by opening vnto them the severity of Gods iudgements.
For as he draws many into since by laying before them the mercy of God so he leads not a sew to distrust, by opening unto them the severity of God's Judgments.
And as he hath set downe the ground of our salvatiō, so goeth he on (through sanctification, &c:) We haue seene the foundation laid before in the former words, to bee only the good will of God, he sheweth how he goeth on in bringing his purpose to passe,
And as he hath Set down the ground of our salvation, so Goes he on (through sanctification, etc.:) We have seen the Foundation laid before in the former words, to be only the good will of God, he shows how he Goes on in bringing his purpose to pass,
for God leaveth not his worke vnperfect, but bringeth his decree to effect, and whom he hath chosen, them he calleth, &c. The meanes he vseth are two 1 Inward, his Spirit. 2 Outward, his Word. Which both are here expressed.
for God Leaveth not his work unperfect, but brings his Decree to Effect, and whom he hath chosen, them he calls, etc. The means he uses Are two 1 Inward, his Spirit. 2 Outward, his Word. Which both Are Here expressed.
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And where he nameth the (spirit) he sheweth how we receiue this grace, and what the cause is that some notwithstanding they heare the word, yet remaine vnfruitfull.
And where he names the (Spirit) he shows how we receive this grace, and what the cause is that Some notwithstanding they hear the word, yet remain unfruitful.
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It is his heavenly grace, and holy spirit that worketh sanctification in vs, thereby teaching, that howsoever Paule plant and Apollo water, that it is God alone that giveth the encrease, vnlesse that God soften the ground, the raine returneth without fruit for our salvation,
It is his heavenly grace, and holy Spirit that works sanctification in us, thereby teaching, that howsoever Paul plant and Apollo water, that it is God alone that gives the increase, unless that God soften the ground, the rain returns without fruit for our salvation,
so no creatu•e in the world, but only Gods holy spirit can worke this sanctification in vs. Here also is consolation for the faithful minister who considering the small successe of his travell,
so no creatu•e in the world, but only God's holy Spirit can work this sanctification in us Here also is consolation for the faithful minister who considering the small success of his travel,
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But for asmuch as all faith doth not iustifie, the Apostle limiteth it when he calleth it the faith of truth. Wherefore the zeale of the Iew in this case profiteth not, because it is without knowledge,
But for as as all faith does not justify, the Apostle limiteth it when he calls it the faith of truth. Wherefore the zeal of the Iew in this case profiteth not, Because it is without knowledge,
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it must be the faith of truth. In the former Chapter it was obserued that such as are to be eternally punished, are said to bee such as haue not knowne God. The thing that sanctifieth vs, the word of truth, Gods word is truth.
it must be the faith of truth. In the former Chapter it was observed that such as Are to be eternally punished, Are said to be such as have not known God. The thing that Sanctifieth us, the word of truth, God's word is truth.
In their fourth rule concerning the forb•dding of reading certaine bookes, they so terr•fic the multitude from medling with them, that they say, who so readeth those bookes translated without permission ▪ they cannot haue remission of their sins.
In their fourth Rule Concerning the forb•dding of reading certain books, they so terr•fic the multitude from meddling with them, that they say, who so readeth those books translated without permission ▪ they cannot have remission of their Sins.
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and working faith in vs, the ordinary meanes to bring the which to passe, is the preaching of the Gospell, which was also set downe in the former chapter (because our testimony towards you was beleeued) which he calleth our testimony, because they delivered it.
and working faith in us, the ordinary means to bring the which to pass, is the preaching of the Gospel, which was also Set down in the former chapter (Because our testimony towards you was believed) which he calls our testimony, Because they Delivered it.
The Gospell therefore preached by the Apostles and Pastors, is the ordinary meanes to bring men to salvation, the onely rule to direct our knowledge and deeds.
The Gospel Therefore preached by the Apostles and Pastors, is the ordinary means to bring men to salvation, the only Rule to Direct our knowledge and Deeds.
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yet the word hath then especially the promise of fruit and effect, when it is to vs delivered by those that are appointed stewards over Gods household.
yet the word hath then especially the promise of fruit and Effect, when it is to us Delivered by those that Are appointed Stewards over God's household.
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so Christ hath ordained that to the ende of the world, there should bee Pastours over his Church to preach his word to his people, and gather together his Saints,
so christ hath ordained that to the end of the world, there should be Pastors over his Church to preach his word to his people, and gather together his Saints,
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So Iames meaneth, when he willeth vs to receaue with meeknesse the word that is engraf•ed, &c. where hee compareth the Minister vnto a husbandman, by whom the word preached is as it were engrafted into vs. So also St Paul, when he saith that saith commeth by hearing, he sheweth what hearing, nameof a preacher, and how can they heare without a Preacher.
So James means, when he wills us to receive with meekness the word that is engraf•ed, etc. where he compareth the Minister unto a husbandman, by whom the word preached is as it were engrafted into us So also Saint Paul, when he Says that Says comes by hearing, he shows what hearing, nameof a preacher, and how can they hear without a Preacher.
and flie to their dreames and revelations, so also to the iust reproofe of our adversaries, who not requiring the preaching of the word in the Ministers, haue also given the administration of the Sacrament vnto them that are no ministers.
and fly to their dreams and revelations, so also to the just reproof of our Adversaries, who not requiring the preaching of the word in the Ministers, have also given the administration of the Sacrament unto them that Are no Ministers.
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but he that is therevnto called, as was Aaron, so seeing wee knowe that this is the meanes appointed by God, to saue such as he calleth, let al such feare as cloath themselues with the skinnes of Gods people,
but he that is thereunto called, as was Aaron, so seeing we know that this is the means appointed by God, to save such as he calls, let all such Fear as cloth themselves with the skins of God's people,
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& drinke their bloud, not regarding at al to feed them, over whom the holy Ghost hath made them overseers, &c. To obtaine the glory of our Lord Iesus Christ.
& drink their blood, not regarding At all to feed them, over whom the holy Ghost hath made them Overseers, etc. To obtain the glory of our Lord Iesus christ.
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If the Apostle had said that God had chosen vs to greater store of health, wealth, honor, ease, &c. then the rest of the world, they had bin great things,
If the Apostle had said that God had chosen us to greater store of health, wealth, honour, ease, etc. then the rest of the world, they had been great things,
and such as we should bee thankfull for, but when it is said, that it is to obtaine the glory of our Lord Iesus Christ, it passeth all the benefits that are in the world.
and such as we should be thankful for, but when it is said, that it is to obtain the glory of our Lord Iesus christ, it passes all the benefits that Are in the world.
Aquin. in 2. Thess 2. Ideo dicendum est quod discessio à Rom. Imp. debet inrelligi non solum à tempora. lised à spirit••ali scilicet à fide Catholica, &c.
Aquinas in 2. Thess 2. Ideo Dicendum est quod discessio à Rom. Imp. debet inrelligi non solum à tempora. lised à spirit••ali scilicet à fide Catholica, etc.
Lyra in 2. Thes. 2. A quo recesse rum quasi omnia Regna negantia ei subii•i & reddit•onem tribu•i, lā à multis ann•s illud etiam Impe•ium caruit Impera•ore pluribus annis.
Lyra in 2. Thebes 2. A quo recess rum quasi omnia Regna negantia ei subii•i & reddit•onem tribu•i, lā à multis ann•s illud etiam Impe•ium carved Impera•ore Pluribus Annis.
Bellar. lib ▪ 5 de R•m Pont cap. 6. &. 7. Sand. lib. 2. de visib. Monar. cap 4. Genebr. Ch•on. l. 4 ad An. 1578 & 1581. Cicarell in vi• Gregorii 13. caus. 23. cap. omnium & Ex ▪ com.
Bellar lib ▪ 5 de R•m Pont cap. 6. &. 7. Sand. lib. 2. de Visib. Monar. cap 4. Geneva. Ch•on. l. 4 and Nias 1578 & 1581. Cicarell in vi• Gregory 13. cause. 23. cap. omnium & Ex ▪ come.
Iudicatiseducentur illis iudiciis Dei occul•è iustis & iust• occultis. Idem ibidem. Deus facit iusto iudicio. quod Satan iniquo maligno { que }. consilio ibi• 2. Thess. 2.12.
Iudicatiseducentur illis iudiciis Dei occul•è Justis & iust• occultis. Idem ibidem. Deus facit Just Judicio. quod Satan iniquo maligno { que }. consilio ibi• 2. Thess 2.12.
Lyra in Dan 14 Et simili•er fit in Ecclesia max ima decepti• populi in miraculis fictis à sacer dotibus vel ipsis adherentibus propter lucrum temporale Can. l. 11.6.
Lyra in Dan 14 Et simili•er fit in Ecclesia max Ima decepti• People in miraculis fictis à Sacer dotibus vel Ipse adherentibus propter lucrum temporale Can. l. 11.6.
Apoc. 13.13. Exod. 8.7. Lactant. de Orig. Error. lib. 2 cap. 16. Lactant. de Iust. lib. 5 c. 3. Greg Turonensis. lib. 10 c. 24. Hom. 49. in 24. Mat. in opere impers. opud Chrysost. tom. 2. p 1109. Gal. 1.8.
Apocalypse 13.13. Exod 8.7. Lactant. de Origin Error. lib. 2 cap. 16. Lactant. de Just lib. 5 c. 3. Greg Turonensis. lib. 10 c. 24. Hom. 49. in 24. Mathew in Opere impers. opud Chrysostom tom. 2. p 1109. Gal. 1.8.
Aug lib. 20 de Civ. Dei. cap. 19 Iu••o ipse ••dicio Q•is non i••a •udicia divina cont•emisca• •uibus agit Deus in co•dibus malorum hominum quicquid vult. Mat 10. 2•. Dan. 4.31.32.
Aug lib. 20 the Civ. Dei. cap. 19 Iu••o ipse ••dicio Q•is non i••a •udicia Divine cont•emisca• •uibus agit Deus in co•dibus malorum hominum quicquid vult. Mathew 10. 2•. Dan. 4.31.32.
