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The first Sermon vpon Apoc. cap. 19. verse 19. TWO things especially are sette foorth in this whole booke of the Reuelation.
The First Sermon upon Apocalypse cap. 19. verse 19. TWO things especially Are Set forth in this Whole book of the Revelation.
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First, the persecutions and the rewardes of those that with true faith cleaue onely to Christ:
First, the persecutions and the rewards of those that with true faith cleave only to christ:
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secondly, the assaults and wicked attempts of the enemies of the trueth against the Church, together with their punishments and ouerthrowe.
secondly, the assaults and wicked attempts of the enemies of the truth against the Church, together with their punishments and overthrown.
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Because it is a prophesie of thinges to come, therfore is the booke hard to be vnderstood:
Because it is a prophesy of things to come, Therefore is the book hard to be understood:
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for prophesies sooner are fulfilled in the worlde, then the world can perceaue the true exposition and interpretation of them.
for prophecies sooner Are fulfilled in the world, then the world can perceive the true exposition and Interpretation of them.
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This verse doeth minister occasion to speake both of the wicked, which do persecute, and of the godly which are persecuted;
This verse doth minister occasion to speak both of the wicked, which do persecute, and of the godly which Are persecuted;
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and it hath some thinges in it easie, and some harde to bee vnderstoode.
and it hath Some things in it easy, and Some harden to be understood.
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Who the beast is, and who be these kings, and what be their armies, and what is the maner of their fight, we knowe:
Who the beast is, and who be these Kings, and what be their armies, and what is the manner of their fight, we know:
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and who it is that rideth on the horse, and what is his armie, wee may with smal searching easily finde out,
and who it is that rides on the horse, and what is his army, we may with small searching Easily find out,
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for time hath reueiled these things.
for time hath revealed these things.
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But the time wherein this last fight of the beast shall bee, and the maner how he shal be ouerthrowen, hath some doubt.
But the time wherein this last fight of the beast shall be, and the manner how he shall be overthrown, hath Some doubt.
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I wil speake of these things in order, as they lie in the text.
I will speak of these things in order, as they lie in the text.
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The beast here spoken of, is the Pope of Rome: the Kings of the earth meant in this place, are the princes that submit themselues to the obedience of him:
The beast Here spoken of, is the Pope of Rome: the Kings of the earth meant in this place, Are the Princes that submit themselves to the Obedience of him:
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their armies are both the captaines and warlike souldiers, and also the manifolde and sundry sortes of Ecclefiasticall and spirituall persons,
their armies Are both the Captains and warlike Soldiers, and also the manifold and sundry sorts of Ecclesiastical and spiritual Persons,
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as they call them, which either by force of armes, or by witte and eloquence, by strength or pollicie fight for him.
as they call them, which either by force of arms, or by wit and eloquence, by strength or policy fight for him.
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Hee that rideth on the horse is Christ: his armie are they that beleeue in him onely for saluation, and obey his Gospell.
He that rides on the horse is christ: his army Are they that believe in him only for salvation, and obey his Gospel.
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In speaking of Antichrist and his armies, and their fighting, I must striue to bee the more briefe, not onely because the matter of it selfe is large,
In speaking of Antichrist and his armies, and their fighting, I must strive to be the more brief, not only Because the matter of it self is large,
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and such as whereof a man can finde no end, if he would go about to speake all that may be said,
and such as whereof a man can find no end, if he would go about to speak all that may be said,
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but also because (I feare) it would be somewhat tedious vnto you, to heare me speake of that whereof you haue heard others speake very oft, and largely already.
but also Because (I Fear) it would be somewhat tedious unto you, to hear me speak of that whereof you have herd Others speak very oft, and largely already.
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Of the other part, that is, of Christ, and his armie, it is comfortable and profitable for vs to heare,
Of the other part, that is, of christ, and his army, it is comfortable and profitable for us to hear,
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because wee doe account our selues which doe professe the Gospell in this land, to be as it were a wing,
Because we do account our selves which do profess the Gospel in this land, to be as it were a wing,
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or an olde trained band of that armie. I thought it necessary to speake of these two pointes at this time.
or an old trained band of that army. I Thought it necessary to speak of these two points At this time.
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First, because Antichrist either now reneweth or continueth still his warre against vs, or at least is suspected,
First, Because Antichrist either now Reneweth or Continueth still his war against us, or At least is suspected,
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and of some reported so to doe. Secondly, because among our selues, there are that blaspheme the hoste of the liuing God,
and of Some reported so to do. Secondly, Because among our selves, there Are that Blaspheme the host of the living God,
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and say that wee are not the armie of Christ. And albeit that it were out of question that we are Christes armie, yet we see in all places, that there is a mutinie in this armie, and it is necessarie if we will obtaine the victorie, that we must be an vnited armie.
and say that we Are not the army of christ. And albeit that it were out of question that we Are Christ's army, yet we see in all places, that there is a mutiny in this army, and it is necessary if we will obtain the victory, that we must be an united army.
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Thus I haue set before you, the matter that I must speake of, and the causes that mooued me to it.
Thus I have Set before you, the matter that I must speak of, and the Causes that moved me to it.
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Nowe therefore I will first intreate of the beast.
Now Therefore I will First entreat of the beast.
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The beast in this place is set for one of the greatest enemies of Iesus Christ vpon earth, which is the generall and chiefe captaine ouer kings and their armies in the fielde against Christ. The deuill is doubtlesse the chiefe leader of all that fight against our Sauiour.
The beast in this place is Set for one of the greatest enemies of Iesus christ upon earth, which is the general and chief captain over Kings and their armies in the field against christ. The Devil is doubtless the chief leader of all that fight against our Saviour.
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But he in the Reuelation is not called the beast, but by other names:
But he in the Revelation is not called the beast, but by other names:
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for he is named the Dragon, the olde serpent, and satan. The deuill is not the beast, but giueth his power to the beast:
for he is nam the Dragon, the old serpent, and satan. The Devil is not the beast, but gives his power to the beast:
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the beast is not the dragon, but speaketh like the dragon. The beast is a visible earthly power raised vp by the diuell, that hath authoritie ouer kings. To know him is almost to ouercome him:
the beast is not the dragon, but speaks like the dragon. The beast is a visible earthly power raised up by the Devil, that hath Authority over Kings. To know him is almost to overcome him:
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for fewe are hurt by him, but such as knowe him not.
for few Are hurt by him, but such as know him not.
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This beast (as I said) is the Pope of Rome. The Papistes, as they resist other positions that we holde against them,
This beast (as I said) is the Pope of Room. The Papists, as they resist other positions that we hold against them,
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so aboue all others, they must needes stand against this.
so above all Others, they must needs stand against this.
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They will not haue the Pope to be the beast, for they knowe that this beast is Antichrist. And what is Antichrist, but the capitall enemie to Iesus Christ? Wherefore they see, that if the Pope be the beast, then all reuerence and obedience to him, must of necessitie be forsaken.
They will not have the Pope to be the beast, for they know that this beast is Antichrist. And what is Antichrist, but the capital enemy to Iesus christ? Wherefore they see, that if the Pope be the beast, then all Reverence and Obedience to him, must of necessity be forsaken.
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Nowe therefore I will shewe, that all things which are spoken in Scripture of this beast & Antichrist, agree most fitly to the popedome,
Now Therefore I will show, that all things which Are spoken in Scripture of this beast & Antichrist, agree most fitly to the popedom,
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and not to any other earthly power.
and not to any other earthly power.
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This Beast that is spoken of heere, is the same that is mentioned, Apoc. 13.11. which was the second beast that Iohn sawe, which came vp out of the earth,
This Beast that is spoken of Here, is the same that is mentioned, Apocalypse 13.11. which was the second beast that John saw, which Come up out of the earth,
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and had two hornes like the Lambe, but spake like the Dragon: and had two horns like the Lamb, but spoke like the Dragon:
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& it is the same beast, which whosoeuer worshippeth, or his image, or receiueth his marke, hee must drinke of the wine of the wrath of God, Apoc. 14.9. and it is that beast which sendeth out of his mouth, three vncleane spirites like frogs, to gather the kings to the battell here spoken of, Apoc. 16.13. It is that scarlet coloured beast full of names of blasphemie, which hath seuen heads and ten hornes. Apoc. 17.3. of the same beast mentioned so before, it is said here:
& it is the same beast, which whosoever Worshippeth, or his image, or receiveth his mark, he must drink of the wine of the wrath of God, Apocalypse 14.9. and it is that beast which sends out of his Mouth, three unclean spirits like frogs, to gather the Kings to the battle Here spoken of, Apocalypse 16.13. It is that scarlet coloured beast full of names of blasphemy, which hath seuen Heads and ten horns. Apocalypse 17.3. of the same beast mentioned so before, it is said Here:
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I sawe the beast and the kings of the earth and their armies, gathered together to fight against him that sate vpon the horse, and against his armie. I saw the beast and the Kings of the earth and their armies, gathered together to fight against him that sat upon the horse, and against his army.
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This beast both in the Reuelation, and in other partes of Scripture hath diuers other names:
This beast both in the Revelation, and in other parts of Scripture hath diverse other names:
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for it is named the great whore that sitteth vpon many waters, Apoc. 17.1. The woman araied in purple and scarlet, and gilded with gold and precious stones and pearles, Apoc. 17.4. and it is called Babylon the great citie, Apoc. 18.2. That which Paul speaketh of the Apostasie, and of the man of sinne, and the sonne of perdition, whom he calleth an aduersarie, 2. Thes. 2.3. is vnderstood of this beast. But the most vsuall and familiar name, that all ecclesiasticall writers do giue to this most famous enemie of Christ and his Church, is that which Iohn vseth when hee saieth:
for it is nam the great whore that Sitteth upon many waters, Apocalypse 17.1. The woman arrayed in purple and scarlet, and gilded with gold and precious stones and Pearls, Apocalypse 17.4. and it is called Babylon the great City, Apocalypse 18.2. That which Paul speaks of the Apostasy, and of the man of sin, and the son of perdition, whom he calls an adversary, 2. Thebes 2.3. is understood of this beast. But the most usual and familiar name, that all ecclesiastical writers do give to this most famous enemy of christ and his Church, is that which John uses when he Saith:
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Babes, it is the last time, and as ye haue heard that Antichrist shall come, euen now are there many Antichrists: Babes, it is the last time, and as you have herd that Antichrist shall come, even now Are there many Antichrists:
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whereby wee knowe that it is the last tyme, 1. Iohn 2.18. whereby we know that it is the last time, 1. John 2.18.
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And againe, Euery spirite which confesseth not, that Iesus Christ is come in the flesh, is not of God:
And again, Every Spirit which Confesses not, that Iesus christ is come in the Flesh, is not of God:
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but this is the spirite of Antichrist, of whom yee haue heard how that hee should come,
but this is the Spirit of Antichrist, of whom ye have herd how that he should come,
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and now alreadie hee is in the world. and now already he is in the world.
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This principall enemie of Christ that maketh warre here against him, named an aduersarie, the man of sinne, the sonne of perdition, called Babylon, the great whore Antichrist, and the second beast, is the Pope of Rome with his popish gouernement.
This principal enemy of christ that makes war Here against him, nam an adversary, the man of sin, the son of perdition, called Babylon, the great whore Antichrist, and the second beast, is the Pope of Room with his popish government.
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The deuill as hee laboured that Christ should not bee knowen when he was in the world,
The Devil as he laboured that christ should not be known when he was in the world,
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and wrought mans saluation by his death:
and wrought men salvation by his death:
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so likewise he doeth what he may to hide Antichrist, that he may worke destruction of soules,
so likewise he doth what he may to hide Antichrist, that he may work destruction of Souls,
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and yet not be suspected to doe it.
and yet not be suspected to do it.
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That the Papacie may not bee called the kingdome of Antichrist, the papists obtrude to the world a certaine imagined Antichrist, such a beast as neuer was, nor euer shall bee:
That the Papacy may not be called the Kingdom of Antichrist, the Papists obtrude to the world a certain imagined Antichrist, such a beast as never was, nor ever shall be:
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for they say Antichrist must be one particular man, borne of the tribe of Dan, which shall haue his seate in Ierusalem, in the temple there, and shall subdue three kings first,
for they say Antichrist must be one particular man, born of the tribe of Dan, which shall have his seat in Ierusalem, in the temple there, and shall subdue three Kings First,
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namely, of Egypt, Ethiopia, and Libya, and then other seuen, and shall raigne three yeeres & a halfe,
namely, of Egypt, Ethiopia, and Libya, and then other seuen, and shall Reign three Years & a half,
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neither more nor lesse, and shall be honoured of the Iewes as their Christ and Messias, and shall be circumcised,
neither more nor less, and shall be honoured of the Iewes as their christ and Messias, and shall be circumcised,
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and shall abolish baptisme and the Masse, and shall set vp his own image in the temple,
and shall Abolah Baptism and the Mass, and shall Set up his own image in the temple,
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and cause the world to worship it, and he will deny Iesus to be Christ, and cause himself to be honoured as God, and so be called,
and cause the world to worship it, and he will deny Iesus to be christ, and cause himself to be honoured as God, and so be called,
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and that hee shall giue a marke and set it on mens foreheads, or on their right hands, the print of it shal be his name,
and that he shall give a mark and Set it on men's foreheads, or on their right hands, the print of it shall be his name,
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and the letters of his name shall make the number of 666. And that hee may mooue men to worship him the rather, he shall doe many myracles,
and the letters of his name shall make the number of 666. And that he may move men to worship him the rather, he shall do many Miracles,
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and especially shall faine himselfe to die and rise againe from the dead, and cause fire to come downe from heauen in the sight of men:
and especially shall feign himself to die and rise again from the dead, and cause fire to come down from heaven in the sighed of men:
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that Enoch and Elias shal come in their owne persons and prophesie against him, that Christ at the ende of three yeeres and a halfe, shall ouercome him & put him downe,
that Enoch and Elias shall come in their own Persons and prophesy against him, that christ At the end of three Years and a half, shall overcome him & put him down,
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and that at the end of fourtie dayes after shal be the generall iudgement.
and that At the end of fourtie days After shall be the general judgement.
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And before this Antichrist can come, they say that the gospel must be receiued publikely of all kingdomes and people in the world:
And before this Antichrist can come, they say that the gospel must be received publicly of all kingdoms and people in the world:
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& that the empire of Rome which now the Germanes hold, must cleane both in name and substance be abolished,
& that the empire of Room which now the Germane hold, must clean both in name and substance be abolished,
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for that is a great let vnto him: for while that standeth, he cannot come at Ierusalem.
for that is a great let unto him: for while that Stands, he cannot come At Ierusalem.
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This is the papists worshipfull Antichrist, a perilous beast that shall raigne but three yeeres and a halfe.
This is the Papists worshipful Antichrist, a perilous beast that shall Reign but three Years and a half.
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By this notion of Antichrist deepely printed in their heads, their minds are turned away from seeing the Pope to bee the very beastly Antichrist as hee is.
By this notion of Antichrist deeply printed in their Heads, their minds Are turned away from seeing the Pope to be the very beastly Antichrist as he is.
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They nourish the beast in their owne bosom, and let him sucke of their breasts,
They nourish the beast in their own bosom, and let him suck of their breasts,
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or rather sucke themselues poison out of that Whores breasts, while they imagine that hee shall come, they know not when, to Ierusalem in another shape.
or rather suck themselves poison out of that Whores breasts, while they imagine that he shall come, they know not when, to Ierusalem in Another shape.
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What should make them thinke that Antichrist is one singular person? The first beast, they and all men confesse, is the state and succession of the empire of Rome, as it was heathen, & persecuted the Gospell openly:
What should make them think that Antichrist is one singular person? The First beast, they and all men confess, is the state and succession of the empire of Room, as it was heathen, & persecuted the Gospel openly:
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that was not one person, but many persons, one after another, holding vp the same estate.
that was not one person, but many Persons, one After Another, holding up the same estate.
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The second beast reuiueth the image of the first, in the same citie:
The second beast reviveth the image of the First, in the same City:
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therefore the second is not one person, but a succession of many, which renew, as it were, the olde honour and state of Rome. This doth the order of Popes succeeding one another.
Therefore the second is not one person, but a succession of many, which renew, as it were, the old honour and state of Room. This does the order of Popes succeeding one Another.
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And although (as Bellarmine answereth) one beast in Daniel is set for one man,
And although (as Bellarmine Answers) one beast in daniel is Set for one man,
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as the Leopard for Alexander magnus, yet there also the Lion representeth the Assyrians, and the Beare the Persians empire:
as the Leopard for Alexander magnus, yet there also the lion Representeth the Assyrians, and the Bear the Persians empire:
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so heere in the Apocalypse, as the first beast is set for the heathen empire,
so Here in the Apocalypse, as the First beast is Set for the heathen empire,
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so the second beast is set for the Antichristian papacie of Rome. Augustine thinketh that this beast must not be vnderstood for one man, but for one city.
so the second beast is Set for the Antichristian papacy of Room. Augustine Thinketh that this beast must not be understood for one man, but for one City.
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Quae sit porro ista bestia, &c. What this beast is, it is not repugnant to right faith, that the very wicked citie be vnderstood, Quae sit porro ista Beast, etc. What this beast is, it is not repugnant to right faith, that the very wicked City be understood,
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as the people of vnbeleeuers, contrarie to the beleeuing people and citie of God. The beast then, by Augustines opinion, is a citie, a multitude, not one singular person.as the people of unbelievers, contrary to the believing people and City of God. The beast then, by Augustine's opinion, is a City, a multitude, not one singular person.
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If we shall marke that which Paul saith concerning the beginning and end of Antichrist, the mysterie of iniquitie alreadie worketh, and that the Lord shall abolish him with the brightnesse of his comming:
If we shall mark that which Paul Says Concerning the beginning and end of Antichrist, the mystery of iniquity already works, and that the Lord shall Abolah him with the brightness of his coming:
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and that which Iohn saith, Ye haue heard that Antichrist should come, and now alreadie he is in the world, wee shall see that the Antichrist can not be one man, the foundation of whose kingdome was laid so long before,
and that which John Says, You have herd that Antichrist should come, and now already he is in the world, we shall see that the Antichrist can not be one man, the Foundation of whose Kingdom was laid so long before,
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and the end whereof shall not come till the end of all:
and the end whereof shall not come till the end of all:
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for is it not absurd, that there should be so ancient a preparation for so late and so short a reigne of one man? This also is most euident, that those things which must be done of Antichrist, can not be performed of one man, no not in his whole life, much lesse in three yeeres and a halfe.
for is it not absurd, that there should be so ancient a preparation for so late and so short a Reign of one man? This also is most evident, that those things which must be done of Antichrist, can not be performed of one man, no not in his Whole life, much less in three Years and a half.
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He must restore the glorie of the Romane empire, he must doe all that the other beast did before him, he must worke many signes and miracles, he must cause the former beast to be worshipped, he must send foorth lying spirits to seduce them that dwell on the earth, he must kill them that worship not the image of the beast, and receiue not his marke:
He must restore the glory of the Roman empire, he must do all that the other beast did before him, he must work many Signs and Miracles, he must cause the former beast to be worshipped, he must send forth lying spirits to seduce them that dwell on the earth, he must kill them that worship not the image of the beast, and receive not his mark:
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nay those things that they grant Antichrist shall do, can not be done in that space.
nay those things that they grant Antichrist shall do, can not be done in that Molle.
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He must winne Ierusalem, and build the Temple, and ouercome all the world, & propound himselfe to be worshipped thorow the world,
He must win Ierusalem, and built the Temple, and overcome all the world, & propound himself to be worshipped thorough the world,
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and take away baptisme in all the world, and doe many other things.
and take away Baptism in all the world, and do many other things.
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Can these things be done in three yeeres and a halfe? or while he doth these things, shall he not be their Antichrist? But they say Paul calleth him the man of sinne, and Iohn, the Antichrist, adding the Greeke article.
Can these things be done in three Years and a half? or while he does these things, shall he not be their Antichrist? But they say Paul calls him the man of sin, and John, the Antichrist, adding the Greek article.
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That is done for difference, and not for singularitie of person.
That is done for difference, and not for singularity of person.
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No maruell if a common name of the man of the Antichrist signifie many, seeing a proper name shall signifie a multitude.
No marvel if a Common name of the man of the Antichrist signify many, seeing a proper name shall signify a multitude.
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Israel first a proper name of Iacob, and yet signifieth all Gods people: Sion the proper name of a hill, and yet signifieth all the church of God.Israel First a proper name of Iacob, and yet signifies all God's people: Sion the proper name of a hill, and yet signifies all the Church of God.
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The beast is the man of sinne, and the Antichrist, because of all Antichrists (for there are many,
The beast is the man of sin, and the Antichrist, Because of all Antichrists (for there Are many,
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euen so many as there are heresies against Christ ) he is the greatest, and cruellest,
even so many as there Are heresies against christ) he is the greatest, and Cruellest,
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and mightiest Antichrist, and the man of sinne, because of all sinfull men he is cause, by his power & lawes, of greatest & most sinne committed in Gods church.
and Mightiest Antichrist, and the man of sin, Because of all sinful men he is cause, by his power & laws, of greatest & most sin committed in God's Church.
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Last of all (they say) that as Christ is one person, so Antichrist, his chiefe enemie, must be one person:
Last of all (they say) that as christ is one person, so Antichrist, his chief enemy, must be one person:
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as he that sitteth on the horse, that is Christ, is one person, so the beast, that is captaine of those against him, must be one person. The comparison holdeth not:
as he that Sitteth on the horse, that is christ, is one person, so the beast, that is captain of those against him, must be one person. The comparison holds not:
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first, because Christ abideth for euer, therefore on that side there is one person captaine:
First, Because christ Abideth for ever, Therefore on that side there is one person captain:
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but on the other side, to fight against him, for the short continuance of the persons,
but on the other side, to fight against him, for the short Continuance of the Persons,
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& the long continuance of the fight, there must be many persons, in succession, captaines. Secondly, because the fight is not against Christ in his person, but in his doctrine,
& the long Continuance of the fight, there must be many Persons, in succession, Captains. Secondly, Because the fight is not against christ in his person, but in his Doctrine,
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and in his members, both which are continued by succession, and so are the captaines and the warre against them.
and in his members, both which Are continued by succession, and so Are the Captains and the war against them.
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I need not fight so long with a shadow, to destroy this opinion of theirs, that the beast and the Antichrist spoken of in scripture, is not one singular person,
I need not fight so long with a shadow, to destroy this opinion of theirs, that the beast and the Antichrist spoken of in scripture, is not one singular person,
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but a line and succession of many that holde and mainteine a gouernement that destroyeth the faith and benefites of Iesus Christ. Thus we see how vaine one especiall ground of their fained Antichrist is,
but a line and succession of many that hold and maintain a government that Destroyeth the faith and benefits of Iesus christ. Thus we see how vain one especial ground of their feigned Antichrist is,
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namely, that he must be one singular person.
namely, that he must be one singular person.
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Another ground of their error is, that this beast and Antichrist must be an open enemie of Christ, both in deede and word, in trueth and in shewe.
another ground of their error is, that this beast and Antichrist must be an open enemy of christ, both in deed and word, in truth and in show.
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for they say he must deny Iesus to be Christ in plaine termes, and in like maner deny that he is come:
for they say he must deny Iesus to be christ in plain terms, and in like manner deny that he is come:
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that he must take away the sacraments of Christ, and substitute others himselfe:
that he must take away the Sacraments of christ, and substitute Others himself:
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that he must make himselfe Christ, and so be receaued of the Iewes, and that he must by all meanes be without the Church.
that he must make himself christ, and so be received of the Iewes, and that he must by all means be without the Church.
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The Pope (they say) is not such a one.
The Pope (they say) is not such a one.
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He acknowledgeth Christ to be come, and himselfe his substitute and seruant, and by our owne confession is after a sort in the Church.
He acknowledgeth christ to be come, and himself his substitute and servant, and by our own Confessi is After a sort in the Church.
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But we holde, and the trueth is, that this beast and Antichrist, is a secrete enemie cloked with the name of a friend:
But we hold, and the truth is, that this beast and Antichrist, is a secret enemy cloaked with the name of a friend:
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an asse that hath put on a Lions skinne, and that in this enemie especially;
an Ass that hath put on a Lions skin, and that in this enemy especially;
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Satan changeth himselfe into an Angell of light. If Antichrist should come like an open professed enemie, all Christians would easily detest him, the elect should neuer be in daunger by him:Satan changes himself into an Angel of Light. If Antichrist should come like an open professed enemy, all Christians would Easily detest him, the elect should never be in danger by him:
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but hee shall come so cunningly, that hee shall seduce, if it were possible, euen the elect.
but he shall come so cunningly, that he shall seduce, if it were possible, even the elect.
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And the name of a mysterie, Reuel. 17. declareth that his working is secrete. and the same hath Paul, the mysterie of iniquitie already worketh.
And the name of a mystery, Revel. 17. Declareth that his working is secret. and the same hath Paul, the mystery of iniquity already works.
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Wherefore if the kingdome and rule of the beast and Antichrist be a mysterie, then is hee a secret and not an open professed enemie.
Wherefore if the Kingdom and Rule of the beast and Antichrist be a mystery, then is he a secret and not an open professed enemy.
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And whether doe these names of seducing, of comming with all deceiueablenesse of vnrighteousnesse, and of strong delusion to beleeue lies, (all which are spoken of Antichrist ) agree rather to a counterfet or an open enemie? The enemie that Christ would haue his people take heed of in the last time, is especially the counterfet friend.
And whither do these names of seducing, of coming with all deceiueablenesse of unrighteousness, and of strong delusion to believe lies, (all which Are spoken of Antichrist) agree rather to a counterfeit or an open enemy? The enemy that christ would have his people take heed of in the last time, is especially the counterfeit friend.
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They shall say, Loe, here is Christ, or there is Christ, there shall arise false Christs and false prophets. They shall say, Lo, Here is christ, or there is christ, there shall arise false Christ and false Prophets.
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And to the Iewes he saith, If another shall come in my name, him will yee receiue.
And to the Iewes he Says, If Another shall come in my name, him will ye receive.
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Vpon these words they ground that opinion of theirs, that the Iewes shall receiue Antichrist when he commeth, which shall denie the first and true Christ, and set himselfe to be their Christ. But that saying of our Sauiour was fulfilled after his ascension, in diuers that came vnto thē as deliuerers, whom they followed to their destruction.
Upon these words they ground that opinion of theirs, that the Iewes shall receive Antichrist when he comes, which shall deny the First and true christ, and Set himself to be their christ. But that saying of our Saviour was fulfilled After his Ascension, in diverse that Come unto them as deliverers, whom they followed to their destruction.
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But as for the Iewes towards the end of the world, whē the Papists say their Antichrist shall bee, the Iewes before that shall be conuerted vnto Iesus Christ, as Paul sheweth Rom. 11. and the popish imagined Antichrist, of all others, can neuer be receiued of the Iewes: for they looke for a Christ to come of the tribe of Iuda and not of the tribe of Dan: and they so detest an image, that they can neuer acknowledge him their Christ, that contrary to their law shall set vp an image to be worshipped.
But as for the Iewes towards the end of the world, when the Papists say their Antichrist shall be, the Iewes before that shall be converted unto Iesus christ, as Paul shows Rom. 11. and the popish imagined Antichrist, of all Others, can never be received of the Iewes: for they look for a christ to come of the tribe of Iuda and not of the tribe of Dan: and they so detest an image, that they can never acknowledge him their christ, that contrary to their law shall Set up an image to be worshipped.
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But as I sayd, Antichrist shall put vpon him the vizard and face of a friend,
But as I said, Antichrist shall put upon him the vizard and face of a friend,
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and shall haue the heart and works of an enemy: for as he is and hath ioined to him as his assistant the false prophet,
and shall have the heart and works of an enemy: for as he is and hath joined to him as his assistant the false Prophet,
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so likewise he will tread in the path of false prophets. Beware of false prophets (saith our Sauiour) for they come in sheepes clothing,
so likewise he will tread in the path of false Prophets. Beware of false Prophets (Says our Saviour) for they come in Sheep clothing,
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but inwardly they are rauening wolues. but inwardly they Are ravening wolves.
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If that be true that some do say, that in Ezechiel and Reuel. 20. Gog is set for Antichrist and Magog for the Turke, which both should succeed and deuide the Romane empire,
If that be true that Some do say, that in Ezechiel and Revel. 20. Gog is Set for Antichrist and Magog for the Turk, which both should succeed and divide the Roman empire,
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then not only this is manifest, that Antichrist is a secret enemie, but that hee should haue the West part of the Empire, and the Turke the East:
then not only this is manifest, that Antichrist is a secret enemy, but that he should have the West part of the Empire, and the Turk the East:
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and that wee neede not feare the Turke in these quarters of the world, nor fauour the Spaniards (as some doe seeme to wish in that behalfe) because they thinke they be a wall betweene the Turke and Christendome. But God hath set the bounds.
and that we need not Fear the Turk in these quarters of the world, nor favour the Spanish (as Some do seem to wish in that behalf) Because they think they be a wall between the Turk and Christendom. But God hath Set the bounds.
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To the Turke, that is, to Magog and Mesek, which is Arabia, where Mahomets tombe is, the East is alotted.
To the Turk, that is, to Magog and Meshech, which is Arabia, where Mahomets tomb is, the East is allotted.
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To Gog, that is, the Pope, and Tubal with him, which some say is Italie, and others say is Spaine, to this Gog the West part of the empire, which hath hitherto reteined the name of Christian religion, is assigned.
To Gog, that is, the Pope, and Tubal with him, which Some say is Italy, and Others say is Spain, to this Gog the West part of the empire, which hath hitherto retained the name of Christian Religion, is assigned.
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All the world deserued to be in bondage vnder enemies of the trueth:
All the world deserved to be in bondage under enemies of the truth:
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but the East is vnder the bodily bondage of the Turke, and the West vnder the spirituall seruitude of the Pope.
but the East is under the bodily bondage of the Turk, and the West under the spiritual servitude of the Pope.
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Now Magog which is set for the Turke, signifieth vncouered, open, and manifest: but Gog set for the Pope, signifieth couered, secret, and hidden:
Now Magog which is Set for the Turk, signifies uncovered, open, and manifest: but Gog Set for the Pope, signifies covered, secret, and hidden:
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wherefore as the one is an open enemie, so the other is secret, and therfore more dangerous.
Wherefore as the one is an open enemy, so the other is secret, and Therefore more dangerous.
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If by Gog and Magog be meant these two, then the names do shew the difference:
If by Gog and Magog be meant these two, then the names do show the difference:
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but I know some take those names otherwise: and some confesse they know not what they meane.
but I know Some take those names otherwise: and Some confess they know not what they mean.
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But if that Gog do not declare Antichrist to be a secret enemie, yet by this it shall most easily appeare,
But if that Gog do not declare Antichrist to be a secret enemy, yet by this it shall most Easily appear,
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for that Paul saith of him, he shal sit in the Temple of God, that is to say, he shall rule and gouerne in the church of God,
for that Paul Says of him, he shall fit in the Temple of God, that is to say, he shall Rule and govern in the Church of God,
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as he himselfe will call it, and as it hath commonly beene reputed:
as he himself will call it, and as it hath commonly been reputed:
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wherefore if he shall gouerne in the church of Christ, he must shew himselfe to be a friend to Christ and to the church,
Wherefore if he shall govern in the Church of christ, he must show himself to be a friend to christ and to the Church,
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or els he can by no meanes deceiue the church of Christ.
or Else he can by no means deceive the Church of christ.
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To the woman, Reuel. 17. there is giuen a cup of golde, which is vnderstood to be the shew of religion,
To the woman, Revel. 17. there is given a cup of gold, which is understood to be the show of Religion,
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and yet it is full of abominations.
and yet it is full of abominations.
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But what need we moe proofes to shew that this beast is a fained and a counterfet friend? Iohn saith, The beast hath two hornes like the lambe,
But what need we more proofs to show that this beast is a feigned and a counterfeit friend? John Says, The beast hath two horns like the lamb,
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and yet speaketh like the dragon: and yet speaks like the dragon:
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he shall make a shew of Christian religion, shall haue spirituall and temporall gouernment, and shall faine himselfe to be like Christ, but his lawes and doctrine shalbe the doctrine of deuils.
he shall make a show of Christian Religion, shall have spiritual and temporal government, and shall feign himself to be like christ, but his laws and Doctrine shall the Doctrine of Devils.
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All these things prooue that Antichrist, which is this beast, is a secret enemy, making shew & countenance of a friend.
All these things prove that Antichrist, which is this beast, is a secret enemy, making show & countenance of a friend.
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If I shoulde say no more, by this that I haue spoken it may sufficiently be gathered, that this beast, this Antichrist, is the Pope of Rome. For who is there in the Church of Christ, of long continuance and great authoritie, that seemeth more a friend to Christ, and is in trueth so sore an enemie to all that truely beleeue in Christ, as is the Pope? But if wee search further, we shall see that whatsoeuer the Scripture speaketh of this Enemy, agreeth fitly to the Pope,
If I should say no more, by this that I have spoken it may sufficiently be gathered, that this beast, this Antichrist, is the Pope of Room. For who is there in the Church of christ, of long Continuance and great Authority, that seems more a friend to christ, and is in truth so soar an enemy to all that truly believe in christ, as is the Pope? But if we search further, we shall see that whatsoever the Scripture speaks of this Enemy, agreeth fitly to the Pope,
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and to none other, neither to him, who they imagine shall come of the tribe of Dan, nor to the Turke, which is by all meanes out of the church.
and to none other, neither to him, who they imagine shall come of the tribe of Dan, nor to the Turk, which is by all means out of the Church.
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This title of eternall ignominie and shame, falleth vpon no estate in the world, but only on the popedome. All things agree to it.
This title of Eternal ignominy and shame, falls upon no estate in the world, but only on the popedom. All things agree to it.
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The forerunner of Antichrist was the fall of the Romane empire, and destruction of Rome in the West:
The forerunner of Antichrist was the fallen of the Roman empire, and destruction of Room in the West:
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that is it (in the opinion of many ancient fathers) which Paul meaneth, when he sayth, Ye know what withholdeth that he might be reueiled in his time.
that is it (in the opinion of many ancient Father's) which Paul means, when he say, You know what withholdeth that he might be revealed in his time.
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And againe, Onely he which now withholdeth, shall let till he be taken out of the way.
And again, Only he which now withholdeth, shall let till he be taken out of the Way.
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The seat of the empire abiding at Rome, withheld the Pope from his reigne & dominion there.
The seat of the empire abiding At Room, withheld the Pope from his Reign & dominion there.
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But how was that remooued, that the Pope might come into it emptie? First by Constantinus magnus departing thence,
But how was that removed, that the Pope might come into it empty? First by Constantinus magnus departing thence,
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& making the seat of his empire at Constantinople. Secōdly, because it was not yet empty enough, Alaricus king of Goths taketh it anno 414. Gensericus Vandalus takes it & spoiles it againe an. 459. And last of all, Totilas taketh it thrise, ouerthroweth the walles,
& making the seat of his empire At Constantinople. Secōdly, Because it was not yet empty enough, Alaric King of Gothis Takes it Anno 414. Gensericus Vandalus Takes it & spoils it again an. 459. And last of all, Totilas Takes it thrice, Overthroweth the walls,
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and setteth Rome on fire, and letteth it burne 40 dayes, an. 549. Thus was NONLATINALPHABET made NONLATINALPHABET:
and sets Room on fire, and lets it burn 40 days, nias. 549. Thus was made:
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Rome was made emptie of the emperour, that the Pope might step into it. This is the head that S. Iohn saw wounded to death.Room was made empty of the emperor, that the Pope might step into it. This is the head that S. John saw wounded to death.
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Here the heathen Romans that had killed wt the sword, were killed by the sword. Although this be so, yet the Papists contend, that this is not yet fulfilled.
Here the heathen Romans that had killed with the sword, were killed by the sword. Although this be so, yet the Papists contend, that this is not yet fulfilled.
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The Romane empire (say they) is not yet displaced. These be notable cūning men:
The Roman empire (say they) is not yet displaced. These be notable cunning men:
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that which was done 1000 yeres since, is not yet done with them. By this we may iudge of their religion.
that which was done 1000 Years since, is not yet done with them. By this we may judge of their Religion.
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For as the Romane empire remaineth yet, so the true Christian religion remaineth wt thē vnto this time, & no otherwise:
For as the Roman empire remains yet, so the true Christian Religion remains with them unto this time, & no otherwise:
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but that empire remaineth onely in name and not in truth: so doth the religion.
but that empire remains only in name and not in truth: so does the Religion.
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For is that the emperour of Rome, whom the Pope by a law hath bound not to dwell in Rome, nor in all Italie, at any time? Is he emperour of Rome that hath no tribute, no homage,
For is that the emperor of Room, whom the Pope by a law hath bound not to dwell in Room, nor in all Italy, At any time? Is he emperor of Room that hath no tribute, no homage,
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nor lands of the empire, and vnlesse he haue somewhat to liue by of his owne, shall be nothing inriched by the empire? But (saith Bellarmine ) he is emperour of Rome, although he haue not Rome. How can he be emperour of it, that hath it neither in possession,
nor Lands of the empire, and unless he have somewhat to live by of his own, shall be nothing enriched by the empire? But (Says Bellarmine) he is emperor of Room, although he have not Room. How can he be emperor of it, that hath it neither in possession,
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nor by right of title? if he haue right to it, then the Pope is an vsurper, that keepes him from it:
nor by right of title? if he have right to it, then the Pope is an usurper, that keeps him from it:
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for there is no officer in Rome, but the Popes deputy by his appointment.
for there is no officer in Room, but the Popes deputy by his appointment.
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Wherefore the first note of Antichrist agreeth to the Pope, which is, that Rome should be made a ruine before he shuld come to build vpon it:
Wherefore the First note of Antichrist agreeth to the Pope, which is, that Room should be made a ruin before he should come to built upon it:
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for that was fulfilled fiue hundred and fiftie yeeres after Christ, and sixe hundred yeeres were expired before the papacie did shew it selfe in his antichristian colours.
for that was fulfilled fiue hundred and fiftie Years After christ, and sixe hundred Years were expired before the papacy did show it self in his Antichristian colours.
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The second note of the beast agreeth also to the Pope: for Iohn saith:
The second note of the beast agreeth also to the Pope: for John Says:
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He commeth out of the earth, & hath two hornes like the lambe, and speaketh like the dragon. He comes out of the earth, & hath two horns like the lamb, and speaks like the dragon.
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Antichrist should in shew make himselfe like Christ, and performe the works of the deuill. He will write himselfe Seruus seruorum: and in some sence, so he is:Antichrist should in show make himself like christ, and perform the works of the Devil. He will write himself Seruus seruorum: and in Some sense, so he is:
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for he serueth the lust of those that are seruants and slaues, to inrich them and bring them to honour.
for he serveth the lust of those that Are Servants and slaves, to enrich them and bring them to honour.
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He hath not the hornes of the lambe, but like them: for he challengeth to himselfe power in temporall and in spirituall matters:
He hath not the horns of the lamb, but like them: for he Challengeth to himself power in temporal and in spiritual matters:
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he maketh himselfe not onely a priest, but a king also: he will rule in heauen and in earth.
he makes himself not only a priest, but a King also: he will Rule in heaven and in earth.
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If these be not the two hornes of the lambe, what are they? howsoeuer it is, he will be like the lambe, especially in the hornes.
If these be not the two horns of the lamb, what Are they? howsoever it is, he will be like the lamb, especially in the horns.
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He would resemble Christ in his power, but not in his holinesse.
He would resemble christ in his power, but not in his holiness.
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And to expresse his power, he delighteth much with the number of two, for he hath on his head a miter which hath two toppes, two sharpe points, one before,
And to express his power, he delights much with the number of two, for he hath on his head a miter which hath two tops, two sharp points, one before,
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and another behinde: two keyes also hee hath set a crosse.
and Another behind: two keys also he hath Set a cross.
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And in the yeere 1300, Boniface the eight, in the first Iubile, the first day went in his bishops robes, the second day in the habite of the emperour, hauing two swords borne before him,
And in the year 1300, Boniface the eight, in the First Jubilee, the First day went in his Bishops robes, the second day in the habit of the emperor, having two swords born before him,
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& this being proclamed, Ecce duo gladij hîc. How can he declare more plainely, that he beareth two hornes like the lambe? whose title in the world commeth so neere the title of Christ? for he will be called Christs vicar.
& this being proclaimed, Ecce duo gladij hîc. How can he declare more plainly, that he bears two horns like the lamb? whose title in the world comes so near the title of christ? for he will be called Christ vicar.
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Of the two hornes, he had the spirituall iurisdiction first, and then the temporall:
Of the two horns, he had the spiritual jurisdiction First, and then the temporal:
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for first he ruled ouer bishops and ministers only, and in processe of time he ruled ouer kings and emperours:
for First he ruled over Bishops and Ministers only, and in process of time he ruled over Kings and Emperors:
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but although he haue hornes like the lambe, yet his speech is like the dragons. The crying of the dragon is fierce and terrible:
but although he have horns like the lamb, yet his speech is like the dragons. The crying of the dragon is fierce and terrible:
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and the spirituall dragon, the deuill, speaketh contrary to God.
and the spiritual dragon, the Devil, speaks contrary to God.
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For the religion of the Pope, is in name Christs religion, but in truth contrary to it.
For the Religion of the Pope, is in name Christ Religion, but in truth contrary to it.
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Christ saith to the people, Search the Scriptures: the Pope saith they shall not reade them. christ Says to the people, Search the Scriptures: the Pope Says they shall not read them.
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Christ saith, Thou shalt serue God onely: the Pope saith, Thou shalt serue saints. Christ saith, Thou shalt not make nor worship images: christ Says, Thou shalt serve God only: the Pope Says, Thou shalt serve Saints. christ Says, Thou shalt not make nor worship Images:
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the Pope saith, thou shalt do both:
the Pope Says, thou shalt do both:
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and in many points besides ( Hesshusius reckoneth vp sixe hundred) the Pope speaketh contrarie to Christ, and altogether like the dragon. The Papists say this note can not agree to the Pope.
and in many points beside (Hesshusius Reckoneth up sixe hundred) the Pope speaks contrary to christ, and altogether like the dragon. The Papists say this note can not agree to the Pope.
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Why? not because he hath not two hornes like the lambe, nor because he speaketh not like the dragon:
Why? not Because he hath not two horns like the lamb, nor Because he speaks not like the dragon:
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but because it is said here of the beast, that he cōmeth out of the earth:
but Because it is said Here of the beast, that he comes out of the earth:
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for they thinke their Pope hath not a base, but a noble beginning. In deede their first bishops were from heauen, and went to heauen:
for they think their Pope hath not a base, but a noble beginning. In deed their First Bishops were from heaven, and went to heaven:
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but they that tooke the hornes like the lambe, and presumed to challenge spirituall & temporall iurisdiction ouer all the church, were from the earth: for this was an earthly deuise:
but they that took the horns like the lamb, and presumed to challenge spiritual & temporal jurisdiction over all the Church, were from the earth: for this was an earthly devise:
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& what persons in the world come to so high authoritie from so base beginnings, as the Popes of later times? bastards, and friers, & magicians:
& what Persons in the world come to so high Authority from so base beginnings, as the Popes of later times? bastards, and Friars, & magicians:
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are not these base? are not these from the earth? To this description of Iohn, agreeth that of Paul: for as Iohn saith, he should speake like the dragon, so Paul saith, he shall be an aduersarie: and as here it is said, he should haue two hornes like the lambe, so there it is said, that he should sit in the Temple of God as God, shewing himselfe that he is God:
Are not these base? Are not these from the earth? To this description of John, agreeth that of Paul: for as John Says, he should speak like the dragon, so Paul Says, he shall be an adversary: and as Here it is said, he should have two horns like the lamb, so there it is said, that he should fit in the Temple of God as God, showing himself that he is God:
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for he taketh the office & name of God vpon him. The third marke is proper also to the Pope.
for he Takes the office & name of God upon him. The third mark is proper also to the Pope.
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For thus Iohn speaketh of him. He did all that the first beast could doe before him, and caused the earth,
For thus John speaks of him. He did all that the First beast could do before him, and caused the earth,
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and them that dwell therein, to worship the first beast, whose deadly wound was healed. The first beast was olde Rome, and the state of the empire:and them that dwell therein, to worship the First beast, whose deadly wound was healed. The First beast was old Room, and the state of the empire:
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therefore when this second beast had gotten hornes like the lambe, that is spirituall and temporall iurisdiction, hee pusheth so long with these hornes, that hee maketh the Romane name to flourish,
Therefore when this second beast had got horns like the lamb, that is spiritual and temporal jurisdiction, he pusheth so long with these horns, that he makes the Roman name to flourish,
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as much or more then it did before: which was a thing much to be woondered at thorow the world.
as much or more then it did before: which was a thing much to be wondered At thorough the world.
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Who knoweth not that Rome hath bene these later hundred yeeres in more estimation then any citie in the world besides,
Who Knoweth not that Room hath be these later hundred Years in more estimation then any City in the world beside,
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or then it selfe had beene in former times? and how came it to that wealth & honor,
or then it self had been in former times? and how Come it to that wealth & honour,
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but onely by the two horned beast? Nothing els had it to commend it now in comparison,
but only by the two horned beast? Nothing Else had it to commend it now in comparison,
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but the false title of the seat of Christs vicar.
but the false title of the seat of Christ vicar.
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And heerein standeth all the indeuour of Antichrist, not that Christ may be worshipped, but that the first beast may be had in honour.
And herein Stands all the endeavour of Antichrist, not that christ may be worshipped, but that the First beast may be had in honour.
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For the name, and religion, and credit of Rome he fighteth.
For the name, and Religion, and credit of Room he fights.
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The Pope is as it were, the first beast: for in him the ancient state seemeth to be restored.
The Pope is as it were, the First beast: for in him the ancient state seems to be restored.
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The fourth note of the second beast is as fit as any of the rest for the pope. For Iohn sayth:
The fourth note of the second beast is as fit as any of the rest for the pope. For John say:
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He did great woonders, so that he made fire to come downe from heauen on the earth in the sight of men: He did great wonders, so that he made fire to come down from heaven on the earth in the sighed of men:
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and deceiued them that dwell on the earth, by the signes which were permitted to him to doe in the sight of the beast. and deceived them that dwell on the earth, by the Signs which were permitted to him to do in the sighed of the beast.
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To this agreeth that which Paul saith of Antichrist, whose comming is by the working of Satan, with all power and signes, and lying woonders.
To this agreeth that which Paul Says of Antichrist, whose coming is by the working of Satan, with all power and Signs, and lying wonders.
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And our Sauiour saith, There shall arise false Christs, and false prophets, and shall shew great signes and woonders,
And our Saviour Says, There shall arise false Christ, and false Prophets, and shall show great Signs and wonders,
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so that if it were possible, they should deceiue the very elect. so that if it were possible, they should deceive the very elect.
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Signes and miracles are so common with the papistes, as they haue not beene among any since the Apostles times.
Signs and Miracles Are so Common with the Papists, as they have not been among any since the Apostles times.
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They haue miracles to commend euery thing to the world, miracles to confirme purgatory, and praying for the dead,
They have Miracles to commend every thing to the world, Miracles to confirm purgatory, and praying for the dead,
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and the masse, and the force of reliques, and whatsoeuer superstition there is besides in poperie.
and the mass, and the force of Relics, and whatsoever Superstition there is beside in popery.
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But their miracles are lying signes & miracles, both because many of them are but done in shew and not in trueth,
But their Miracles Are lying Signs & Miracles, both Because many of them Are but done in show and not in truth,
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and many are fained, and all tend to confirme and establish lies.
and many Are feigned, and all tend to confirm and establish lies.
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The trueth needeth no new miracles, it persuadeth & confirmeth it selfe in the heart of him that hath it.
The truth needs no new Miracles, it Persuadeth & confirmeth it self in the heart of him that hath it.
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Iohn nameth one especiall miracle, The calling of fire downe from heauen in the sight of men. John names one especial miracle, The calling of fire down from heaven in the sighed of men.
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Some imagine that as Elias did it to consume the fifties that came to take him,
some imagine that as Elias did it to consume the fifties that Come to take him,
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so the Pope at some time or other should do:
so the Pope At Some time or other should do:
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or as he did to commend his sacrifice against the sacrifice of the priests of Baal, so the pope should cause the like for the confirmation of his masse and other idolatrie.
or as he did to commend his sacrifice against the sacrifice of the Priests of Baal, so the pope should cause the like for the confirmation of his mass and other idolatry.
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It is time for him now to doe it, if euer he will doe it, for he is neere taking, and his masse almost euery where is out of credit.
It is time for him now to do it, if ever he will do it, for he is near taking, and his mass almost every where is out of credit.
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There be that refer it to Pope Hildebrand, which by the art of Magike danced in fire, raised vp round about him, without hurt, thereby to winne the more authority to himselfe.
There be that refer it to Pope Hildebrand, which by the art of Magic danced in fire, raised up round about him, without hurt, thereby to win the more Authority to himself.
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Others rather take this of the fire to be spoken allegorically:
Others rather take this of the fire to be spoken allegorically:
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for what is excommunication, but as it were an heauenly fire, by which he hath reuenged himselfe on many emperours and kings,
for what is excommunication, but as it were an heavenly fire, by which he hath revenged himself on many Emperors and Kings,
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and whereby he goeth about still to consume his enemies? This fire he flingeth about him like a madde man.
and whereby he Goes about still to consume his enemies? This fire he flingeth about him like a mad man.
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He hath cast it against our most gracious Queene, and this whole land: but it is quenched in the sea.
He hath cast it against our most gracious Queen, and this Whole land: but it is quenched in the sea.
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I hope it will not set any on fire here, as it hath done.
I hope it will not Set any on fire Here, as it hath done.
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Fox taketh this fire fetcht from heauen, to be the Scriptures interpreted in a wrong sence.Fox Takes this fire fetched from heaven, to be the Scriptures interpreted in a wrong sense.
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Christ sayth he came to cast fire on the earth, and that his desire was it should be kindled: speaking of his word. christ say he Come to cast fire on the earth, and that his desire was it should be kindled: speaking of his word.
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This fire the Pope fetcheth out of heauen:
This fire the Pope Fetches out of heaven:
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for he wringeth and wresteth it out of his naturall place, and applieth it to prooue his authoritie and all superstition which he hath brought into the world:
for he wringeth and wresteth it out of his natural place, and Applieth it to prove his Authority and all Superstition which he hath brought into the world:
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This is my body, and Thou art Peter, and vpon this rocke will I build my church: This is my body, and Thou art Peter, and upon this rock will I built my Church:
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and many such bright shining starres hee hath pluckt from heauen downe to the earth.
and many such bright shining Stars he hath plucked from heaven down to the earth.
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The Pope therefore is that new kinde of Alchymist that is sayd to fetch fire from heauen.
The Pope Therefore is that new kind of Alchemist that is said to fetch fire from heaven.
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The fift marke poynteth out the Pope also.
The fift mark pointeth out the Pope also.
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For partly by his two hornes, and partly by fire from heauen, and by the meanes of his lying signes and miracles, he is growne to such credit and power, that at his commandement they that dwell on the earth are content to make the image of the beast, which had the wound of a sword and did liue,
For partly by his two horns, and partly by fire from heaven, and by the means of his lying Signs and Miracles, he is grown to such credit and power, that At his Commandment they that dwell on the earth Are content to make the image of the beast, which had the wound of a sword and did live,
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and also he did giue a spirit to the image of the beast, so that the image of the beast did speake. and also he did give a Spirit to the image of the beast, so that the image of the beast did speak.
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This making of an image, and the causing of it to speake, hath diuerse interpretations.
This making of an image, and the causing of it to speak, hath diverse interpretations.
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The Papists expound the head wounded and reuiued to be, Antichrist himselfe, fayning himselfe to die and to rise againe:
The Papists expound the head wounded and revived to be, Antichrist himself, feigning himself to die and to rise again:
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and that of the image speaking, they vnderstand of an image which Antichrist shoulde make to represent himselfe, which shoulde giue answeres to those that sought vnto it.
and that of the image speaking, they understand of an image which Antichrist should make to represent himself, which should give answers to those that sought unto it.
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These are vaine deuises and shifts to put it from the Pope.
These Are vain devises and shifts to put it from the Pope.
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But the head wounded and healed, is the state of the empire fallen and raysed againe in the Pope:
But the head wounded and healed, is the state of the empire fallen and raised again in the Pope:
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for Rome was wounded with a sword, and reuiued in the Papacie.
for Room was wounded with a sword, and revived in the Papacy.
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The image made by the people, and caused to speake by the Pope, some haue thought to bee the emperour, which in deede is but the Popes creature, whome he hath put downe and set vp, commanded to speake or holde his peace at his pleasure.
The image made by the people, and caused to speak by the Pope, Some have Thought to be the emperor, which in deed is but the Popes creature, whom he hath put down and Set up, commanded to speak or hold his peace At his pleasure.
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But it seemeth rather to be the authoritie of his Legates and Cardinalles, and their Courtes and Consistories in all kingdomes:
But it seems rather to be the Authority of his Legates and Cardinals, and their Courts and Consistories in all kingdoms:
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for all people were persuaded to entertaine them, and the Pope did, as it were, breathe life into them,
for all people were persuaded to entertain them, and the Pope did, as it were, breathe life into them,
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and they spake by the spirite of his Canon lawe or absolute pleasure. The sixt marke is agreeable in like maner.
and they spoke by the Spirit of his Canon law or absolute pleasure. The sixt mark is agreeable in like manner.
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He caused that as many as would not worship the image of the beast, should be killed. He caused that as many as would not worship the image of the beast, should be killed.
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The reiecting of the Popish Legates, and courts, and lawes, the refusing of the Spanish inquisition, is death.
The rejecting of the Popish Legates, and Courts, and laws, the refusing of the Spanish inquisition, is death.
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For hence proceede all the warres and rebellions among all people that professe the name of Christ. It perteineth also to their bloodshedding and cruelty, that he saith:
For hence proceed all the wars and rebellions among all people that profess the name of christ. It pertaineth also to their bloodshedding and cruelty, that he Says:
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None could be suffred to buy or sell, except he receiued the beasts marke. For there was no place nor being for any, except he did sweare subiection.None could be suffered to buy or fell, except he received the beasts mark. For there was no place nor being for any, except he did swear subjection.
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And when the patience of Gods people is cōmended for induring such things as they lay vpon them, it is a token of their bloody cruelty.
And when the patience of God's people is commended for enduring such things as they lay upon them, it is a token of their bloody cruelty.
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Here is the patience of saints: here are they that keepe the commandements of God, & the faith of Iesus. Here is the patience of Saints: Here Are they that keep the Commandments of God, & the faith of Iesus.
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And in the iustifying of their punishment, which daily now falleth vpon them, the cause is giuen:
And in the justifying of their punishment, which daily now falls upon them, the cause is given:
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for they shed the blood of the saints and prophets, and therefore hast thou giuen them blood to drinke, for they are worthie. for they shed the blood of the Saints and Prophets, and Therefore hast thou given them blood to drink, for they Are worthy.
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Her attire and ornaments also doe witnesse this thirst and shedding of blood that hath bene, & is in them.
Her attire and Ornament also do witness this thirst and shedding of blood that hath be, & is in them.
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I saw a woman sit vpon a scarlet coloured beast: and the woman was arrayed in purple and scarlet. I saw a woman fit upon a scarlet coloured beast: and the woman was arrayed in purple and scarlet.
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What colour so fit for a bloody beast? and what kinde of people either vsed or esteemed it so much as they? To these things agreeth that which our Sauiour saieth, hauing relation to the latter times.
What colour so fit for a bloody beast? and what kind of people either used or esteemed it so much as they? To these things agreeth that which our Saviour Saith, having Relation to the latter times.
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The time will come when they that kill you shall thinke they doe God good seruice. The time will come when they that kill you shall think they do God good service.
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But to remooue this note from themselues, the Papists say, that the killing which they haue exercised, is not answerable to those speaches:
But to remove this note from themselves, the Papists say, that the killing which they have exercised, is not answerable to those Speeches:
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for they say the latter beast must kill mo of Gods scruants then the first beast, and with more crueltie.
for they say the latter beast must kill more of God's scruants then the First beast, and with more cruelty.
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I finde not yet where it is so sayd, but that is true in them although they denie it.
I find not yet where it is so said, but that is true in them although they deny it.
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For who can reckon vp the number, that iudicially for the cause of poperie haue bin put to death in England, Scotland France, Spaine, and all the countries of Christendome within these two or three hundred yeres? And as for inuēting of torments,
For who can reckon up the number, that judicially for the cause of popery have been put to death in England, Scotland France, Spain, and all the countries of Christendom within these two or three hundred Years? And as for inventing of torments,
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if burning by fire be not cruell inough, yet they haue deuised more exquisite torments in their Spanish Inquisition, & vsed much more crueltie thē euer the Heathen did.
if burning by fire be not cruel enough, yet they have devised more exquisite torments in their Spanish Inquisition, & used much more cruelty them ever the Heathen did.
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And one thing they haue committed whereby they haue shed infinite mens blood, which ye heathen did not against the Christians. They make warre vpon vs only for religion,
And one thing they have committed whereby they have shed infinite men's blood, which the heathen did not against the Christians. They make war upon us only for Religion,
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& in those wars in France and Germanie & the low countries, & in all places where by inuasion or rebellion they can prevaile, haue made infinit slaughters.
& in those wars in France and Germany & the low countries, & in all places where by invasion or rebellion they can prevail, have made infinite slaughters.
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Wherfore numbers slaine by them exceed the number slayne by Paganes. But there is not so precisely any thing spoken of the number.
Wherefore numbers slain by them exceed the number slain by Pagans. But there is not so precisely any thing spoken of the number.
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They kill all, and would doe, that will not be subiect to them. This they haue practised, and this they doe practise:
They kill all, and would do, that will not be Subject to them. This they have practised, and this they do practise:
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this is the drift of their warres and Counsels, and indeuours, and this is the marke of the beast.
this is the drift of their wars and Counsels, and endeavours, and this is the mark of the beast.
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I sawe the woman (sayth Iohn) druncken with the blood of Saintes, and with the blood of the Martyrs of Iesus.
I saw the woman (say John) drunken with the blood of Saints, and with the blood of the Martyrs of Iesus.
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Although we kill many in these warres, yet the whole is to be imputed vnto them:
Although we kill many in these wars, yet the Whole is to be imputed unto them:
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for they are the cause of the slaughter, not onely of others, but also of themselues.
for they Are the cause of the slaughter, not only of Others, but also of themselves.
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The seuenth note is, that the beast made all both small and great, rich and poore, free and bond, to receaue a marke in their right hand,
The Seventh note is, that the beast made all both small and great, rich and poor, free and bound, to receive a mark in their right hand,
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or in their foreheads, and that no man might buy or sell, but he that had the marke,
or in their foreheads, and that no man might buy or fell, but he that had the mark,
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or the name of the beast, or the number of his name. Here is wisedome: let him that hath wit, count the number of the beast:
or the name of the beast, or the number of his name. Here is Wisdom: let him that hath wit, count the number of the beast:
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for it is the number of a man, and his number is 666. There is no Religion that euer was, that hath so many markes and characters,for it is the number of a man, and his number is 666. There is no Religion that ever was, that hath so many marks and characters,
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and so gloryeth in them, as the Popish Religion.
and so Glorieth in them, as the Popish Religion.
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And all that are vnder them, are signed with some token or other, as their sheepe.
And all that Are under them, Are signed with Some token or other, as their sheep.
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Their little infants, with their oyle, and creame, and other matters.
Their little Infants, with their oil, and cream, and other matters.
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Their Emperors and kings, and all men that take degrees in schooles, with their corporal othe,
Their Emperor's and Kings, and all men that take Degrees in Schools, with their corporal other,
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for their fidelitie to that See. Their Byshops & whole Cleargie, with their shauen crownes, & oyle, and othes.
for their Fidis to that See. Their Bishops & Whole Clergy, with their shaven crowns, & oil, and Oaths.
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All the people by open professing of thēselues to be of the Latine and Romish Church, for to this end tend al their characters.
All the people by open professing of themselves to be of the Latin and Romish Church, for to this end tend all their characters.
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This they would haue all come vnto, and they obteined it, that they should professe themselues to be of the Latine & Romish Religion.
This they would have all come unto, and they obtained it, that they should profess themselves to be of the Latin & Romish Religion.
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Therefore Maister Foxe taketh this name to bee Romanus. Which both in the Greeke, and also in the Hebrewe letters maketh 666. He trieth it in both tongues:
Therefore Master Fox Takes this name to be Romanus. Which both in the Greek, and also in the Hebrew letters makes 666. He trieth it in both tongues:
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because he thinketh the Reuelation was made to Iohn in the Hebrewe, as being his mother tongue,
Because he Thinketh the Revelation was made to John in the Hebrew, as being his mother tongue,
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and therefore in the Hebrewe name the number should be answerable:
and Therefore in the Hebrew name the number should be answerable:
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and because he wrote it in Greeke, it should agree in that tongue also, which it doth in Romanus. For both the letters in Hebrewe,
and Because he wrote it in Greek, it should agree in that tongue also, which it does in Romanus. For both the letters in Hebrew,
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and the letters in Greeke make that number. Irenaens coniectured NONLATINALPHABET to be the name: and many learned men do rest in that, and it fitly agreeth.
and the letters in Greek make that number. Irenaens conjectured to be the name: and many learned men do rest in that, and it fitly agreeth.
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For all things with thē were in Latine: the scripture, their publike seruice, their priuate prayers, their lawes, all were Latine.
For all things with them were in Latin: the scripture, their public service, their private Prayers, their laws, all were Latin.
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But this deuise of the letters in a name to make vp the number, seemeth to be Magical, and Cabalistical, & not vsed in the scriptures (as some learned mens opinion is,) and therefore they thinke the number should shew the time when he should bee brought foorth into the world.
But this devise of the letters in a name to make up the number, seems to be Magical, and Cabalistical, & not used in the Scriptures (as Some learned men's opinion is,) and Therefore they think the number should show the time when he should be brought forth into the world.
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And about that time they account that the Pope obtained his title of vniuersall bishop by a Councell:
And about that time they account that the Pope obtained his title of universal bishop by a Council:
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hee had it giuen him by the emperour Phocas about 60. yeeres before.
he had it given him by the emperor Phocas about 60. Years before.
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So that which way soeuer it bee taken, it falleth out right, and agreeth still to them.
So that which Way soever it be taken, it falls out right, and agreeth still to them.
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And herein standeth the note of Gods people to withstand and reiect this marke and character,
And herein Stands the note of God's people to withstand and reject this mark and character,
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and by no meanes to be counted of that religion, for they are threatened that do receiue it:
and by no means to be counted of that Religion, for they Are threatened that do receive it:
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If any man worship the beast and his image, and receiue his marke in his forehead or in his hand, the same shall drinke of the wine of the wrath of God, If any man worship the beast and his image, and receive his mark in his forehead or in his hand, the same shall drink of the wine of the wrath of God,
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yea of the pure wine which is powred into the cup of his wrath, and he shall be tormented in fire and brimstone before the holy Angels,
yea of the pure wine which is poured into the cup of his wrath, and he shall be tormented in fire and brimstone before the holy Angels,
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and before the Lambe, and the smoke of their torment shall ascend euermore, and they shall haue no rest day nor night, which worship the beast and his image,
and before the Lamb, and the smoke of their torment shall ascend evermore, and they shall have no rest day nor night, which worship the beast and his image,
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and whosoeuer receiueth the print of his name. But if any withstand it and get the victorie, they are highly commended. Thus Iohn speaketh of them:and whosoever receiveth the print of his name. But if any withstand it and get the victory, they Are highly commended. Thus John speaks of them:
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And I sawe as it were a glassie sea, mingled with fire, and them that had gotten victorie of the beast and of his image, And I saw as it were a glassy sea, mingled with fire, and them that had got victory of the beast and of his image,
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and of his marke, standing at the glassie sea, hauing the harpes of God, and they did sing the song of Moses the seruaunt of God,
and of his mark, standing At the glassy sea, having the harps of God, and they did sing the song of Moses the servant of God,
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and the song of the Lambe. and the song of the Lamb.
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Afterward hee sheweth how there fell a noysome and grieuous sore vpon the men which had the marke of the beast,
Afterwards he shows how there fell a noisome and grievous soar upon the men which had the mark of the beast,
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and vpon them which worshipped his image.
and upon them which worshipped his image.
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This sore of many is thought to bee the French disease, which began among them in the warre at Naples betweene the French and Spaniard, in the yeere 1494. it came by the companie of harlots in the campe,
This soar of many is Thought to be the French disease, which began among them in the war At Naples between the French and Spaniard, in the year 1494. it Come by the company of harlots in the camp,
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and from thence was spred to most countreys.
and from thence was spread to most Countries'.
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Other writers expound it of the plague, which in the time of poperie flourishing, was more fierce and more generall in all these quarters then almost at any time before or since:
Other writers expound it of the plague, which in the time of popery flourishing, was more fierce and more general in all these quarters then almost At any time before or since:
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all chronicles are full of examples.
all chronicles Are full of Examples.
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Thus much of the receiuing the character and marke of the beast, which is the seuenth note.
Thus much of thee receiving the character and mark of the beast, which is the Seventh note.
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It were long to describe the other notes of this beast, for there are yet many things whereby it may bee knowen.
It were long to describe the other notes of this beast, for there Are yet many things whereby it may be known.
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The seuenteenth chapter hath a full description of it.
The Seventeenth chapter hath a full description of it.
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That chapter hath much that pertaineth to Rome vnder the Emperours, and much also belonging to it,
That chapter hath much that pertaineth to Room under the emperors, and much also belonging to it,
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as it is gouerned by the Pope. Nay, both are as it were knit together, for that they are so like:
as it is governed by the Pope. Nay, both Are as it were knit together, for that they Are so like:
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for this that is nowe, is but the olde reuiued, and therefore he that knoweth one, knoweth both.
for this that is now, is but the old revived, and Therefore he that Knoweth one, Knoweth both.
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The first and especiall marke is their whorish and idolatrous Religion. For hee calleth her the whore that sitteth vpon many waters:
The First and especial mark is their whorish and idolatrous Religion. For he calls her the whore that Sitteth upon many waters:
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the gouernement ouer many people that maintaineth idolatrie, which is spirituall fornication in the sight of God. Then he sayth:
the government over many people that maintaineth idolatry, which is spiritual fornication in the sighed of God. Then he say:
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With her haue committed fornication the kings of the earth, and the inhabitants of the earth are druncken with the wine of her fornication. With her have committed fornication the Kings of the earth, and the inhabitants of the earth Are drunken with the wine of her fornication.
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For what Idole did the Romans set vp, which kings and people did not by and by embrace? And they receaued them so gladly,
For what Idol did the Roman Set up, which Kings and people did not by and by embrace? And they received them so gladly,
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and maintained all their will worship, their Saintes, their Images, their Reliques, their Masses, their ceremonies in such sorte,
and maintained all their will worship, their Saints, their Images, their Relics, their Masses, their ceremonies in such sort,
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as if they were druncke with the loue of them. Yet touching their Religion, he saith, that this woman was full of names of blasphemie.
as if they were drunk with the love of them. Yet touching their Religion, he Says, that this woman was full of names of blasphemy.
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Blasphemie is that which hurts the name of God.
Blasphemy is that which hurts the name of God.
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They were full then of blasphemies, that hurt the name of God, and the name of his people.
They were full then of Blasphemies, that hurt the name of God, and the name of his people.
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Himselfe to be called the vicar of Christ vpon earth, the head of the Church, the vniuersall bishop, is a blasphemie against Christ, and against all other Bishops and Pastours.
Himself to be called the vicar of christ upon earth, the head of the Church, the universal bishop, is a blasphemy against christ, and against all other Bishops and Pastors.
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To saye that Saintes are intercessors and mediators for vs, is blasphemie against the Saintes,
To say that Saints Are intercessors and mediators for us, is blasphemy against the Saints,
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and Christ. To affirme that Christ by his death put away originall sinne onely, and satisfied for the fault of other sinnes,
and christ. To affirm that christ by his death put away original sin only, and satisfied for the fault of other Sins,
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and not for the punishment, is blasphemie against Christes passion.
and not for the punishment, is blasphemy against Christ's passion.
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So is that which they affirme of the Masse, that it is a sacrifice for the quicke and the dead.
So is that which they affirm of the Mass, that it is a sacrifice for the quick and the dead.
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These and infinite thinges more in that Religion, are vile and horrible blasphemies. Iohn is not yet satisfied with speaking thus much onely of their idolatrie:
These and infinite things more in that Religion, Are vile and horrible Blasphemies. John is not yet satisfied with speaking thus much only of their idolatry:
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but hee saith afterwarde, that she had a cup of gould in her hand, full of abominations and filthines of her fornications.
but he Says afterward, that she had a cup of gold in her hand, full of abominations and filthiness of her fornications.
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Shee had a goulden cup, not onely for her riches and wealth, but also for a shewe of Christian religion and holynes.
She had a golden cup, not only for her riches and wealth, but also for a show of Christian Religion and holiness.
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But this golden cup was full of poyson, ful of abomination and filthie fornication. For what number,
But this golden cup was full of poison, full of abomination and filthy fornication. For what number,
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or measure, or end was there of their Idoles? not onely euery citie as in Iuda, but euery house, euery corner, euery man had his Idole.
or measure, or end was there of their Idols? not only every City as in Iuda, but every house, every corner, every man had his Idol.
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Neither that alone, but there was for euery action, for euery occupation, for euery disease, a seuerall Idole.
Neither that alone, but there was for every actium, for every occupation, for every disease, a several Idol.
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Last of all, for the fertilitie of her idolatrie, Saint Iohn calleth her the mother of whoredomes and abominations of the earth.
Last of all, for the fertility of her idolatry, Saint John calls her the mother of whoredoms and abominations of the earth.
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For where was the shoppe where these Idoles were deuised? Whence were they authorized but onely from Rome? These things that Iohn writeth of the idolatrie of the beast, will not agree to the Antichrist that the Papists imagine:
For where was the shop where these Idols were devised? Whence were they authorized but only from Room? These things that John Writeth of the idolatry of the beast, will not agree to the Antichrist that the Papists imagine:
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for they say he shall abolish all other images, and make his owne image onely be worshipped:
for they say he shall Abolah all other Images, and make his own image only be worshipped:
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for the beast is the mother of all abominations and fornications of the earth:
for the beast is the mother of all abominations and fornications of the earth:
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neither will it so well agree to auncient Rome, for that receiued rather Idoles from other people,
neither will it so well agree to ancient Room, for that received rather Idols from other people,
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and worshipped the gods of all other nations which they conquered.
and worshipped the God's of all other Nations which they conquered.
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But this beast sendeth out her Idoles and Saintes and pettie gods, and commendeth them to the worshippers, promising great things if they doe it.
But this beast sends out her Idols and Saints and Petty God's, and commends them to the worshippers, promising great things if they do it.
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Another marke followeth, that she hath in her forehead a name written:
another mark follows, that she hath in her forehead a name written:
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A mysterie. This verie name in letters was written on the Popes Myter, which hee did weare vpon his head,A mystery. This very name in letters was written on the Popes Mitre, which he did wear upon his head,
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and so they vsed it for a season.
and so they used it for a season.
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Their Myters were branded with this marke, Mysterium. But they after tooke it out, and now they vse not to beare that name in their foreheads.
Their Mitres were branded with this mark, Mysterium. But they After took it out, and now they use not to bear that name in their foreheads.
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But in the forehead of the whore, that is, of their whorish Religion, it is written still:
But in the forehead of the whore, that is, of their whorish Religion, it is written still:
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but none saue Gods elect can reade it. For the poyson and infection of their Religion is secrete:
but none save God's elect can read it. For the poison and infection of their Religion is secret:
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It hath a goodly shewe, it beguileth many.
It hath a goodly show, it beguileth many.
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For they keepe the names of Scripture, and Christian religion, but they haue turned them into another meaning,
For they keep the names of Scripture, and Christian Religion, but they have turned them into Another meaning,
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yea they commend the basest and vilest ceremonie that they vse, as a great mysterie. Wherefore albeit the name mysterium be taken out of the Popes miter, yet it remaineth still in the forehead of his religion.
yea they commend the Basest and Vilest ceremony that they use, as a great mystery. Wherefore albeit the name mysterium be taken out of the Popes miter, yet it remains still in the forehead of his Religion.
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Iohn commeth yet neerer, and pointeth out the very place vnto vs:John comes yet nearer, and pointeth out the very place unto us:
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for he calleth it great Babylon. for as Babylon had the Monarchie, and oppressed and caried captiue Gods people:
for he calls it great Babylon. for as Babylon had the Monarchy, and oppressed and carried captive God's people:
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so likewise did both the olde and the newe Rome: the first and the latter beast,
so likewise did both the old and the new Room: the First and the latter beast,
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and so he calleth it, when he speaketh of the fall thereof. It is fallen, it is fallen, Babylon the great citie.
and so he calls it, when he speaks of the fallen thereof. It is fallen, it is fallen, Babylon the great City.
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And in many other thinges was Rome like to Babylon, as in the building, but especially in the Monarchie and oppression of the Saintes.
And in many other things was Rome like to Babylon, as in the building, but especially in the Monarchy and oppression of the Saints.
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All this the Papistes will graunt of olde Rome, but not of newe Rome. But if the first beast be olde Rome, and the latter reuiueth the first,
All this the Papists will grant of old Room, but not of new Room. But if the First beast be old Room, and the latter reviveth the First,
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then the first being Rome, the second must needes also be Rome: and therefore while he pointeth out one, he pointeth out both.
then the First being Room, the second must needs also be Room: and Therefore while he pointeth out one, he pointeth out both.
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Some Papistes haue imagined that Antichrist should make his seate at Babylon in the East,
some Papists have imagined that Antichrist should make his seat At Babylon in the East,
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or there be borne, and so the name to be taken here in his proper signification.
or there be born, and so the name to be taken Here in his proper signification.
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But why then doeth he call it a mysterie? There is in her forehead a name written, a mysterie, great Babylon.
But why then doth he call it a mystery? There is in her forehead a name written, a mystery, great Babylon.
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It is Babylon in a mysterie, and not in the proper signification of the name.
It is Babylon in a mystery, and not in the proper signification of the name.
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To point out Rome by the dominion which it had by the Empire, and should haue by the popedome, he sayeth further:
To point out Room by the dominion which it had by the Empire, and should have by the popedom, he Saith further:
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The waters which thou sawest where the whore sitteth, are people, and multitudes, and nations, and tongues: The waters which thou Sawest where the whore Sitteth, Are people, and Multitudes, and Nations, and tongues:
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and afterwarde more plainely, The woman which thou sawest, is the great citie, which reigneth ouer the kings of the earth.
and afterward more plainly, The woman which thou Sawest, is the great City, which Reigneth over the Kings of the earth.
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Two or three notes yet he addeth to describe the citie, and gouernment, and authoritie thereof. One when he sayth:
Two or three notes yet he adds to describe the City, and government, and Authority thereof. One when he say:
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The beast that thou hast seene, was, and is not. And againe: The beast that was, and is not, and yet is. The beast that thou hast seen, was, and is not. And again: The beast that was, and is not, and yet is.
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The Monarchie was there vnder Augustus, Tiberius, and some that followed, most flourishing, but now in Iohns time is not, and yet is.
The Monarchy was there under Augustus, Tiberius, and Some that followed, most flourishing, but now in Iohns time is not, and yet is.
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for vnder Domitian it did not flourish, and therefore was not in comparison of that it had bene, and yet was then: for it had great power.
for under Domitian it did not flourish, and Therefore was not in comparison of that it had be, and yet was then: for it had great power.
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But after this, it should ascende out of the bottomlesse pit, euen out of hell, by the subtiltie of the deuill,
But After this, it should ascend out of the bottomless pit, even out of hell, by the subtlety of the Devil,
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after it was quite ouerthrowne by the Goths. for it was reuiued and quickned in the Pope,
After it was quite overthrown by the Gothis. for it was revived and quickened in the Pope,
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and Rome had as much authoritie by the papacie, and as much riches as euer it had by the Monarchie.
and Room had as much Authority by the papacy, and as much riches as ever it had by the Monarchy.
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The other note is, when he saith:
The other note is, when he Says:
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I will shew thee the mysterie of the woman, and of the beast that beareth her, which hath seuen heades, and ten hornes. I will show thee the mystery of the woman, and of the beast that bears her, which hath seuen Heads, and ten horns.
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But of the ten hornes, because they are set for ten kings, I will speake afterward,
But of the ten horns, Because they Are Set for ten Kings, I will speak afterwards,
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when I shall speake of the kings that ioyne with the beast, in the fight against him that rideth on the horse.
when I shall speak of the Kings that join with the beast, in the fight against him that rides on the horse.
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Therefore of the seuen heades thus he saith. Here is the minde that hath wisedome. The seuen heades are seuen mountaines, whereon the woman sitteth, they are also seuen Kings.
Therefore of the seuen Heads thus he Says. Here is the mind that hath Wisdom. The seuen Heads Are seuen Mountains, whereon the woman Sitteth, they Are also seuen Kings.
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First of the mountaines, then of the Kings. The woman sitteth vpon seuen hils, and the woman is a citie.
First of the Mountains, then of the Kings. The woman Sitteth upon seuen hills, and the woman is a City.
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Rome then on seuen hils, and the latter beast reuiueth the first.Room then on seuen hills, and the latter beast reviveth the First.
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No matter if this Rome stande not vpon all seuen, nay if it stande vpon none of them,
No matter if this Room stand not upon all seuen, nay if it stand upon none of them,
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so that it stande for that Rome that stoode vpon them, hath that name and dignitie,
so that it stand for that Room that stood upon them, hath that name and dignity,
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and answereth to it in idolatrous religion, and cruell persecution of the Saints. Then was Rome well knowen to stande on seuen hils. No other citie did so:
and Answers to it in idolatrous Religion, and cruel persecution of the Saints. Then was Rome well known to stand on seuen hills. No other City did so:
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no other citie bearing rule ouer Kinges doeth so. It was called Septicollis, of the seuen chiefe hils, whereon it stoode.
no other City bearing Rule over Kings doth so. It was called Septuagint, of the seuen chief hills, whereon it stood.
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Virgil hath relation to them, when hee sayeth: Septem quae vna sibi muro circumdedit arces: Meaning by towres the hilles on which that stoode. And Propertius sayeth:Virgil hath Relation to them, when he Saith: September Quae Una sibi muro circumdedit arces: Meaning by towers the hills on which that stood. And Propertius Saith:
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Septem vrbs alta nigis toto quae praesidet orbi. September Urbs Alta nigis toto Quae praesidet Orbi.
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Romulus sette it on foure hilles, which were called Palatinus, Capitolinus, Auentinus, and Exquilinus. Afterward Seruius Tullus added three, which were Caelius, Viminalis, and Quirinalis. From this time was it called Septicollis, although when it was further inlarged, it comprehēded mo hils.Romulus Set it on foure hills, which were called Palatinus, Capitoline, Aventine, and Exquilinus. Afterwards Servius Tullus added three, which were Caelius, Viminalis, and Quirinal. From this time was it called Septuagint, although when it was further enlarged, it comprehended more hills.
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And the second beast with his kingdome and dominion, is most fitly described by the citie:
And the second beast with his Kingdom and dominion, is most fitly described by the City:
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for they challenge all their priuiledges by the citie.
for they challenge all their privileges by the City.
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Because Peter (they say) was Bishoppe there, thence, euen from the place, they deriue all their authoritie.
Because Peter (they say) was Bishop there, thence, even from the place, they derive all their Authority.
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There they delight to dwell, although other cities are more pleasant and commodious. There the Cardinals must meete, when they choose the Pope:
There they delight to dwell, although other cities Are more pleasant and commodious. There the Cardinals must meet, when they choose the Pope:
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there all the counsels and conspiracies are made against Gods Church.
there all the Counsels and conspiracies Are made against God's Church.
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Bellarmine maketh so great account of the citie, that if the Pope should be driuen thence,Bellarmine makes so great account of the City, that if the Pope should be driven thence,
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or it be destroied, yet wheresoeuer he were, he should still haue the honour and dignitie and title of the Pope of Rome. Thus here by the seuen hils, the very place is noted.
or it be destroyed, yet wheresoever he were, he should still have the honour and dignity and title of the Pope of Room. Thus Here by the seuen hills, the very place is noted.
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As in this Chapter Rome is most expresly described: so of learned men, in the sixteenth it is thought almost to be named.
As in this Chapter Room is most expressly described: so of learned men, in the sixteenth it is Thought almost to be nam.
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They gather themselues together in a place called in Hebrewe Armageddon. Foxe and others, take it to be an allusion to Megiddo, and Har megiddo the riuer and hill so called, where Sisera with his armie was ouerthrowne, which should signifie the like euent to the battels of the beast.
They gather themselves together in a place called in Hebrew Armageddon. Fox and Others, take it to be an allusion to Megiddo, and Harry megiddo the river and hill so called, where Sisera with his army was overthrown, which should signify the like event to the battles of the beast.
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But for as much as it may be read, & so in some bookes was in two wordes, each of two syllables, arma geddon, and Sigonius saith, he sawe it written Geddon harma: and the letter N. is not in the name of the place where Sisera was ouercome,
But for as much as it may be read, & so in Some books was in two words, each of two syllables, arma Geddon, and Sigonius Says, he saw it written Geddon Harma: and the Letter N. is not in the name of the place where Sisera was overcome,
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therefore it is thought that some other thing then the allusion to Megiddo, must be found in the letters,
Therefore it is Thought that Some other thing then the allusion to Megiddo, must be found in the letters,
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& the signification of the word.
& the signification of the word.
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If Iohn had meant the place Megiddo, he neede not haue said it is named so in Hebrewe,
If John had meant the place Megiddo, he need not have said it is nam so in Hebrew,
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for the name only would haue referred vs to that place, although he had left out the mention of the language.
for the name only would have referred us to that place, although he had left out the mention of the language.
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The signification of Geddon harma agreeeth well to the Rome that nowe is:
The signification of Geddon Harma agreeth well to the Room that now is:
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for it signifieth excidium excelsae, the ruine of the high citie, & it alludeth to that of Sibylla, NONLATINALPHABET, Rome a ruine.
for it signifies excidium excelsae, the ruin of the high City, & it alludeth to that of Sibylla,, Room a ruin.
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This should be the place and shop of all conspiracies against Christ, and his Gospell.
This should be the place and shop of all conspiracies against christ, and his Gospel.
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Harma signifieth the high citie that hath dominion ouer the rest, and differeth in sounde very little from Haroma, and short in Hebrew it might so be written, Harma. In the place where this ancient great citie was cut downe by the Goths, there the other was erected or hard by, in steede of it,Harma signifies the high City that hath dominion over the rest, and differeth in sound very little from Haroma, and short in Hebrew it might so be written, Harma. In the place where this ancient great City was Cut down by the Gothis, there the other was erected or hard by, in steed of it,
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and thence come all mischiefes to Christes Church. There are the battels conspired and made. What could be said plainer to describe the citie, then that of the seuen hils,
and thence come all mischiefs to Christ's Church. There Are the battles conspired and made. What could be said plainer to describe the City, then that of the seuen hills,
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or this of Harma, so neere in sounde to Rome, and in sence the high and mightie citie?
or this of Harma, so near in sound to Room, and in sense the high and mighty City?
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Nowe as concerning the kings, there are two orders of them pertaining to the citie:
Now as Concerning the Kings, there Are two order of them pertaining to the City:
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first seuen, and then ten. Seuen heads are also seuen kings, and ten hornes be ten kings.
First seuen, and then ten. Seuen Heads Are also seuen Kings, and ten horns be ten Kings.
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But the ten kings are kings assisting, and with power helping the beast at the first,
But the ten Kings Are Kings assisting, and with power helping the beast At the First,
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and after as willing and ready to pul downe the beast as they were to set him vp.
and After as willing and ready to pull down the beast as they were to Set him up.
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But of those assisting kings afterward.
But of those assisting Kings afterwards.
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The 7. kings are the states of Rome in it selfe, succeeding one another from the beginning to the end, in ye gouernment of it, which is manifest, because he saith thus.
The 7. Kings Are the states of Room in it self, succeeding one Another from the beginning to the end, in the government of it, which is manifest, Because he Says thus.
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The 7. hils are also 7. kings, fiue are fallen, and one is, and another is not yet come, The 7. hills Are also 7. Kings, fiue Are fallen, and one is, and Another is not yet come,
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and when he commeth, he must continue a short space, and the beast that was,
and when he comes, he must continue a short Molle, and the beast that was,
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and is not, is euen the eight, and is one of the seuen, and shall goe into destruction. and is not, is even the eight, and is one of the seuen, and shall go into destruction.
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They that expound this of Galba, Otho, Vitellius, Vespasian, and Titus, fiue past, & Domitian present,
They that expound this of Galba, Otho, Vitellius, Vespasian, and Titus, fiue past, & Domitian present,
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& Cocceius Nerua the seuēth, & the eight Traian a Spaniard, say nothing to the purpose.
& Cocceius Nerua the seuēth, & the eight Trajan a Spaniard, say nothing to the purpose.
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For besides that Iohns prophesie could not be shut vp in so short a compasse,
For beside that Iohns prophesy could not be shut up in so short a compass,
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& not onely 5. but moe Emperors were past, no man can tell howe Traian should be the eight,
& not only 5. but more Emperor's were passed, no man can tell how Trajan should be the eight,
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and yet one of the seuen that were before.
and yet one of the seuen that were before.
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And to vnderstande it of the seuen Electors of the Empire, is much further from the matter,
And to understand it of the seuen Electors of the Empire, is much further from the matter,
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for none of them were then, much lesse fiue past alreadie.
for none of them were then, much less fiue passed already.
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The seuen kings therefore, are the seuen states of gouernment in Rome, from the building of it, whereof fiue were past before S. Iohns time:
The seuen Kings Therefore, Are the seuen states of government in Room, from the building of it, whereof fiue were passed before S. Iohns time:
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for first they were gouerned by Kings, secondly by Consuls, thirdly by Decemuiros, fourthly by Triumuiros, and fifthly by Dictators: all which were past,
for First they were governed by Kings, secondly by Consuls, Thirdly by Decemuiros, fourthly by Triumuiros, and fifthly by Dictators: all which were passed,
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and in effect were kings, although not in name.
and in Effect were Kings, although not in name.
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The sixt were the Emperors that reigned in Iohns tyme, and after, till Rome was destroyed.
The sixt were the Emperor's that reigned in Iohns time, and After, till Room was destroyed.
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The seuenth is thought to bee the popedome, which hath succeeded the Emperours: and he is also the eight, for hee sustaineth two gouernments, one temporall, another spirituall,
The Seventh is Thought to be the popedom, which hath succeeded the emperors: and he is also the eight, for he sustaineth two governments, one temporal, Another spiritual,
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and his spirituall gouernment is one of the seuen, for it is also externall, and in pompe like that of the Emperours.
and his spiritual government is one of the seuen, for it is also external, and in pomp like that of the emperors.
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Wherefore they would make him the seuenth, and the eight too, and his spirituall dominion which is the eight, is also temporall,
Wherefore they would make him the Seventh, and the eight too, and his spiritual dominion which is the eight, is also temporal,
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and so one of the seuen, because it is exercised after a temporall maner.
and so one of the seuen, Because it is exercised After a temporal manner.
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But this diuiding and applying of the popedome vnto two or three states, is not agreeable, especially when the seuenth which they make his temporall gouernment, should last but a short time,
But this dividing and applying of the popedom unto two or three states, is not agreeable, especially when the Seventh which they make his temporal government, should last but a short time,
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and yet it hath lasted longer then any of the other gouernments.
and yet it hath lasted longer then any of the other governments.
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Therefore we may say that the gouernment of the Gothes, or rather the Exarchi of Rauenna, (for they helde Rome a season) was the seuenth,
Therefore we may say that the government of the Goths, or rather the Exarchy of Ravenna, (for they held Room a season) was the Seventh,
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and that lasted but a short time, & then came the popedome which is like one of the seuen,
and that lasted but a short time, & then Come the popedom which is like one of the seuen,
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for he is a priestly king or emperour. To make Pontifex Maximus in Rome one of the seuen, that is not so fit,
for he is a priestly King or emperor. To make Pontifex Maximus in Room one of the seuen, that is not so fit,
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because the Pontifex as Pontifex neuer had entire and soueraigne gouernment of all: and he succeeded not the other gouernments, but was a companion to them all.
Because the Pontifex as Pontifex never had entire and sovereign government of all: and he succeeded not the other governments, but was a Companion to them all.
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Neither did Tribuni rule as chiefe Magistrats, but were intercessors for the people, with the chiefe Magistrate.
Neither did Tribuni Rule as chief Magistrates, but were intercessors for the people, with the chief Magistrate.
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Thus hath Iohn euidently described Rome vnto vs, with the double persecuting state thereof.
Thus hath John evidently described Room unto us, with the double persecuting state thereof.
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There is no citie can be shewed to haue altered the kind of gouernment so oft:
There is no City can be showed to have altered the kind of government so oft:
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and if others may be found to haue done it, yet the other marks together with this, agree to none but this.
and if Others may be found to have done it, yet the other marks together with this, agree to none but this.
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Besides these thinges in the Reuelation, there remaineth somwhat in Paul, pertaining to the description of this beast, which sheweth his intollerable pride.
Beside these things in the Revelation, there remains somewhat in Paul, pertaining to the description of this beast, which shows his intolerable pride.
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Paul saith of Antichrist, he exalteth himselfe against all that is called God, or that is worshipped, Paul Says of Antichrist, he Exalteth himself against all that is called God, or that is worshipped,
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so that he doeth sit as God in the Temple of God, shewing himselfe that he is God. so that he doth fit as God in the Temple of God, showing himself that he is God.
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This the Papistes deny to agree to the Pope:
This the Papists deny to agree to the Pope:
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and therefore thinke he is not that proud beast, for (say they) he calleth him selfe seruum seruorum Dei, & acknowledgeth himself the vicar of Christ, so farre is he from making himselfe Christ and God in the temple of God,
and Therefore think he is not that proud beast, for (say they) he calls him self seruum seruorum Dei, & acknowledgeth himself the vicar of christ, so Far is he from making himself christ and God in the temple of God,
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and he praieth to God & Christ, and kneeleth at his altars humbly.
and he Prayeth to God & christ, and kneeleth At his Altars humbly.
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But he must be measured, not by his hypocriticall actions, nor by his wordes in his hypocrisie,
But he must be measured, not by his hypocritical actions, nor by his words in his hypocrisy,
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but by the nature and kinde of his gouernment.
but by the nature and kind of his government.
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Fox saith, that he exalteth himselfe aboue all that is called God, or is augustum in earth,Fox Says, that he Exalteth himself above all that is called God, or is Augustum in earth,
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when he lifteth himselfe aboue Emperors and kings, for they are not gods, but are called gods,
when he lifts himself above Emperor's and Kings, for they Are not God's, but Are called God's,
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and they are Augusti, they are NONLATINALPHABET in earth, they of all men should haue honour and worship giuen to them.
and they Are August, they Are in earth, they of all men should have honour and worship given to them.
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But the Emperors and kings he hath so debased, that he hath made them thinke it some honor for them to kisse his foote.
But the Emperor's and Kings he hath so debased, that he hath made them think it Some honour for them to kiss his foot.
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The Pope hath caused the Emperour to holde his stirope:
The Pope hath caused the Emperor to hold his stirrup:
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hee hath put his feete in the Emperours necke, he hath fed a Prince like a dogge vnder his table,
he hath put his feet in the emperors neck, he hath fed a Prince like a dog under his table,
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and he hath turned the imperiall crowne from the heade with his foote: hee hath made the Emperour attend at his gate bare footed.
and he hath turned the imperial crown from the head with his foot: he hath made the Emperor attend At his gate bore footed.
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In this behalfe they haue done that also which pertaineth onely to God, for they will giue and take away kingdomes at their pleasure.
In this behalf they have done that also which pertaineth only to God, for they will give and take away kingdoms At their pleasure.
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Thus in one sence they haue exalted themselues aboue all that is called God, or that is worshipped, and shewed themselues as God.
Thus in one sense they have exalted themselves above all that is called God, or that is worshipped, and showed themselves as God.
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And they haue shewed themselues as God many other waies, in respect of the conscience, either in holding it gilty,
And they have showed themselves as God many other ways, in respect of the conscience, either in holding it guilty,
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or in acquiting it, for that pertaineth onely to God.
or in acquitting it, for that pertaineth only to God.
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But they would bind it by their lawes, & interpretatiō of scriptures, & thundring of excommunications against the innocent,
But they would bind it by their laws, & Interpretation of Scriptures, & thundering of excommunications against the innocent,
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& loose it by forgiuing sinnes, & granting pardons & dispensations in all kind of things.
& lose it by forgiving Sins, & granting Pardons & dispensations in all kind of things.
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Thus haue they shewed themselues as God in the Temple of God in respect of mens consciences.
Thus have they showed themselves as God in the Temple of God in respect of men's Consciences.
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And in respect of heauē, & hel, & purgatory, he hath pretēded to rule as God in al these places:
And in respect of heaven, & hell, & purgatory, he hath pretended to Rule as God in all these places:
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for he will make saints in heauen, whome he wil, and hold in purgatorie, or let out whome he list:
for he will make Saints in heaven, whom he will, and hold in purgatory, or let out whom he list:
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and for this last, it is no marueile, for it is of his owne making.
and for this last, it is no marvel, for it is of his own making.
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Last of all in his lawes, and by his flatterers hee hath beene called God in plaine termes, and he hath suffered it.
Last of all in his laws, and by his Flatterers he hath been called God in plain terms, and he hath suffered it.
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There it is written, Dominus Deus noster Papa: our Lord God the Pope: and againe, Tues omnia, & super omnia, Thou art all, and aboue all.
There it is written, Dominus Deus Noster Papa: our Lord God the Pope: and again, Tues omnia, & super omnia, Thou art all, and above all.
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Howe can any creature shewe him selfe as God in Gods temple more presumptuously then by these meanes,
Howe can any creature show him self as God in God's temple more presumptuously then by these means,
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or more directly? for otherwise in flat termes to proclaime himselfe as God to be honoured with diuine honour, it is too grosse,
or more directly? for otherwise in flat terms to proclaim himself as God to be honoured with divine honour, it is too gross,
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and it is not such a craftie mysterie, as should deceaue a meane man, much lesse bring into danger Gods elect. To these things agree the words of Daniel, which many take as spoken of purpose of Antichrist, or at least they are applied to him by the Fathers.
and it is not such a crafty mystery, as should deceive a mean man, much less bring into danger God's elect. To these things agree the words of daniel, which many take as spoken of purpose of Antichrist, or At least they Are applied to him by the Father's.
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The king shal do what him list, he shal exalt himselfe, and magnifie himself against all that is called God, The King shall do what him list, he shall exalt himself, and magnify himself against all that is called God,
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and shall speake marueilous things against the God of gods, and shall prosper till the wrath be accomplished:
and shall speak marvelous things against the God of God's, and shall prosper till the wrath be accomplished:
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for the determination is made, neither shall he regarde the God of his Fathers, nor care for any God,
for the determination is made, neither shall he regard the God of his Father's, nor care for any God,
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for he shall magnifie himselfe aboue all.
for he shall magnify himself above all.
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Peter and Iude speake of their pride in lifting themselues aboue Magistrates, saying, that they should despise gouernment,Peter and Iude speak of their pride in lifting themselves above Magistrates, saying, that they should despise government,
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and speake euill of them that are in authoritie. These are the markes of this beast:
and speak evil of them that Are in Authority. These Are the marks of this beast:
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other might be added out of Daniel, Paul, & Peter, as that they shal worship God with gold and siluer,
other might be added out of daniel, Paul, & Peter, as that they shall worship God with gold and silver,
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for all their religion stoode in outward worldly ostentation: that they should forbid mariage and meates, as they make great holines in single life,
for all their Religion stood in outward worldly ostentation: that they should forbid marriage and Meats, as they make great holiness in single life,
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& accoūt mariage vncleane, and the eating of flesh at certaine times, they vtterly condemne as vnholie.
& account marriage unclean, and the eating of Flesh At certain times, they utterly condemn as unholy.
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That likewise they should be rich and mighty, and should make merchandise of all things, yea of mens soules:
That likewise they should be rich and mighty, and should make merchandise of all things, yea of men's Souls:
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for they as in way of religion solde wood, stones, incense, oile, and all things,
for they as in Way of Religion sold wood, stones, incense, oil, and all things,
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if they had dedicated them once to some holie vse, they were costly merchandise, although otherwise the vilest things that might be.
if they had dedicated them once to Some holy use, they were costly merchandise, although otherwise the Vilest things that might be.
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All these markes agree most fitly to the Romish Antichrist, & to none other.
All these marks agree most fitly to the Romish Antichrist, & to none other.
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The Pope therefore is the beast, which being aided by the kings of ye earth, fighteth against Iesus Christ.
The Pope Therefore is the beast, which being aided by the Kings of the earth, fights against Iesus christ.
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As for the marks which the Papistes make of Antichrist, they touch him not, they come not neere him.
As for the marks which the Papists make of Antichrist, they touch him not, they come not near him.
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They imagine he should be of the tribe of Dan, because that tribe is not reckoned among the tribes, of which many are marked to be saued. A weake foundation:
They imagine he should be of the tribe of Dan, Because that tribe is not reckoned among the tribes, of which many Are marked to be saved. A weak Foundation:
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the tribe is there omitted, therfore Antichrist shal come of that tribe. Thus they ground their religion of that which the Scripture hath not said.
the tribe is there omitted, Therefore Antichrist shall come of that tribe. Thus they ground their Religion of that which the Scripture hath not said.
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And as for Enoch and Elias to come and preach against him in their owne persons, which they say they haue not done against the Pope,
And as for Enoch and Elias to come and preach against him in their own Persons, which they say they have not done against the Pope,
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and therefore he is not that beast, that is a thing imagined as the other:
and Therefore he is not that beast, that is a thing imagined as the other:
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for no Scripture hath saide, that they two shoulde come, but they ground it on this that Christ sayth:
for no Scripture hath said, that they two should come, but they ground it on this that christ say:
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Elias should come, and restore all things, which was fulfilled at his first comming, and that two witnesses are promised to be sent against Antichrist, which are vnderstood by many to be Iohn Husse, and Hierom of Prage, both burned at the Councel of Constance, or as others expound it of a sufficient number, to cōuince the errors of Antichrist: for the scripture maketh 2. witnesses a sufficient trial.Elias should come, and restore all things, which was fulfilled At his First coming, and that two Witnesses Are promised to be sent against Antichrist, which Are understood by many to be John Husse, and Hieronymus of Prage, both burned At the Council of Constance, or as Others expound it of a sufficient number, to convince the errors of Antichrist: for the scripture makes 2. Witnesses a sufficient trial.
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And this age hath sent out many witnesses against him.
And this age hath sent out many Witnesses against him.
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That also which they say is not yet fulfilled, & yet must be before the comming of Antichrist, is false:
That also which they say is not yet fulfilled, & yet must be before the coming of Antichrist, is false:
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which is, that the gospell must first be publikely preached, & receaued in all kingdomes of the world:
which is, that the gospel must First be publicly preached, & received in all kingdoms of the world:
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but it is not any where saide, that this should be before the comming of Antichrist. Christ sayth, that the Gospell should be preached through the worlde, before the ende should come.
but it is not any where said, that this should be before the coming of Antichrist. christ say, that the Gospel should be preached through the world, before the end should come.
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And it is one thing for the Gospell to be preached, and another thing to bee receaued.
And it is one thing for the Gospel to be preached, and Another thing to be received.
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It hath bene preached, that is, by some meanes made knowne to all nations, but it hath not bene publikely receaued of al nations by common cōsent.
It hath be preached, that is, by Some means made known to all Nations, but it hath not be publicly received of all Nations by Common consent.
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Another thing that cōmeth neere this, is that which S. Paul saith, that there must be an apostasie first.
another thing that comes near this, is that which S. Paul Says, that there must be an apostasy First.
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A falling away frō the faith, & not frō the Empire of Rome is meant by it.
A falling away from the faith, & not from the Empire of Room is meant by it.
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For Paul saith, vsing that word to Timothie, NONLATINALPHABET, some shal fal from the faith, & the word is not vsed otherwise in scripture.
For Paul Says, using that word to Timothy,, Some shall fall from the faith, & the word is not used otherwise in scripture.
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And the Apostle seemeth so to expounde it afterward himselfe, when he saieth, because men receaued not the loue of the truth, that they might be saued:
And the Apostle seems so to expound it afterwards himself, when he Saith, Because men received not the love of the truth, that they might be saved:
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for if they receaued not the loue of the truth, it seemed they had the truth,
for if they received not the love of the truth, it seemed they had the truth,
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but loued it not, & therefore were thus punished.
but loved it not, & Therefore were thus punished.
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Wherefore there must be a falling away from the faith, & from the loue of the trueth,
Wherefore there must be a falling away from the faith, & from the love of the truth,
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and strong delusion to beleeue lies, where Antichrist is. These thinges came to passe in poperie.
and strong delusion to believe lies, where Antichrist is. These things Come to pass in popery.
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So much therfore as is said concerning the gospel to be receaued or forsakē, before or in the kingdom of Antichrist, is fulfilled in thē.
So much Therefore as is said Concerning the gospel to be received or forsaken, before or in the Kingdom of Antichrist, is fulfilled in them.
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Yet they say the Pope is free from one especial & notable marke of the beast. What is that? Iohn saith, he that denieth that Iesus is Christ, the same is Antichrist.
Yet they say the Pope is free from one especial & notable mark of the beast. What is that? John Says, he that Denieth that Iesus is christ, the same is Antichrist.
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And againe, euery spirit which confesseth not that Iesus is come in the flesh, is not of God,
And again, every Spirit which Confesses not that Iesus is come in the Flesh, is not of God,
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but this is the spirite of Antichrist. And Peter agreeably saith, they shal deny the Lorde that bought them. And Iude in like maner:but this is the Spirit of Antichrist. And Peter agreeably Says, they shall deny the Lord that bought them. And Iude in like manner:
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they deny God the only Lord, & our Lord Iesus Christ. they deny God the only Lord, & our Lord Iesus christ.
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And somwhat like it by way of affirmation, is that of Daniel, he shall honour the God whom his fathers knew not.
And somewhat like it by Way of affirmation, is that of daniel, he shall honour the God whom his Father's knew not.
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This marke (they say) of denying Christ, the Popes haue not. If they haue not this marke also, thē they haue none of the rest.
This mark (they say) of denying christ, the Popes have not. If they have not this mark also, them they have none of the rest.
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Large bookes are writtē of this, to shew how they deny Christ. They deny him to be the king ouer his Church,
Large books Are written of this, to show how they deny christ. They deny him to be the King over his Church,
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for the Pope maketh himselfe the king. But saith Bellarmine, he acknowledgeth himself Christes deputie. But it is certaine, that Christ neuer cōmanded any such deputie, nor vicar:
for the Pope makes himself the King. But Says Bellarmine, he acknowledgeth himself Christ's deputy. But it is certain, that christ never commanded any such deputy, nor vicar:
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& if he wil be Christs deputie against the pleasure & wil of Christ, or if he were deputed,
& if he will be Christ deputy against the pleasure & will of christ, or if he were deputed,
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yet rule otherwise then Christ would haue him, & only according to his own affection & humor, doth he not thrust Christ out of his kingdome? As though one might not cal himselfe a deputie,
yet Rule otherwise then christ would have him, & only according to his own affection & humour, does he not thrust christ out of his Kingdom? As though one might not call himself a deputy,
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& yet draw all to himselfe, so doth the Pope, howbeit, Christ neuer ordained such a deputie.
& yet draw all to himself, so does the Pope, howbeit, christ never ordained such a deputy.
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Therefore while he will be as Christ, and for Christ, he is made against him,
Therefore while he will be as christ, and for christ, he is made against him,
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and is Antichrist. Furthermore, he doeth not suffer Christ to be the onely and sufficient Prophet to his Church, which hath reuealed fully the will of the father to it:
and is Antichrist. Furthermore, he doth not suffer christ to be the only and sufficient Prophet to his Church, which hath revealed Fully the will of the father to it:
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for partly he shutteth vp his Testament, and will not haue the people reade it,
for partly he shutteth up his Testament, and will not have the people read it,
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and partly hee ordayneth other lawes, as necessarie to saluation, as the lawes of Christ by his decrees,
and partly he ordaineth other laws, as necessary to salvation, as the laws of christ by his decrees,
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& partly he interpreteth the wordes of Christ, not according to Christs meaning, but according to his owne fancie, to establish his owne earthly kingdome.
& partly he interpreteth the words of christ, not according to Christ meaning, but according to his own fancy, to establish his own earthly Kingdom.
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Last of all, hee denieth to Christ also his priesthood: for neyther doth he admitte the sacrifice of Christ by himselfe, in his owne person vpon the Crosse,
Last of all, he Denieth to christ also his priesthood: for neither does he admit the sacrifice of christ by himself, in his own person upon the Cross,
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as sufficient for saluation, but he ordaineth another sacrifice of the Masse, and satisfactorie works of penance,
as sufficient for salvation, but he ordaineth Another sacrifice of the Mass, and satisfactory works of penance,
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& mens merites to redeeme their owne sinnes.
& men's merits to Redeem their own Sins.
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Neither doeth he permit Christ to be the only intercessor & maker of request to the father for his people,
Neither doth he permit christ to be the only intercessor & maker of request to the father for his people,
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but hee ioyneth with him, or substituteth vnder him the Virgine Marie, and a great number of saintes of his owne creation.
but he Joineth with him, or substituteth under him the Virgae marry, and a great number of Saints of his own creation.
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Thus he denieth Iesus to be Christ, & sheweth himself to be an enemie vnto him,
Thus he Denieth Iesus to be christ, & shows himself to be an enemy unto him,
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& the very Antichrist. Wherfore al the notes & markes of the beast fal vpon him.
& the very Antichrist. Wherefore all the notes & marks of the beast fall upon him.
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This is the beast that Iohn speaketh of, which doeth associate to himselfe the kings of the earth,
This is the beast that John speaks of, which doth associate to himself the Kings of the earth,
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& their armies, & maketh warre against Christ & his army. & their armies, & makes war against christ & his army.
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This is now our enemie, he & his kings fight against vs. It is good for vs to thinke of him as he is,
This is now our enemy, he & his Kings fight against us It is good for us to think of him as he is,
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and as he is called in Scripture.
and as he is called in Scripture.
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Let vs not thinke of him, as of an holie Father, Christes Vicar, a sacred person, the pillar of Christes religion, the highest Byshop, a god in earth,
Let us not think of him, as of an holy Father, Christ's Vicar, a sacred person, the pillar of Christ's Religion, the highest Bishop, a god in earth,
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as the Papistes and his owne seruants and flatterers (so manie as haue not receiued the loue of the trueth, such, whose names are not written in the booke of life) doe esteeme him.
as the Papists and his own Servants and Flatterers (so many as have not received the love of the truth, such, whose names Are not written in the book of life) do esteem him.
c-acp dt njp2 cc po31 d n2 cc n2 (av d c-acp vhb xx vvn dt n1 pp-f dt n1, d, rg-crq n2 vbr xx vvn p-acp dt n1 pp-f n1) vdb vvi pno31.
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But let vs thinke of him as of the great whore, the mother of all fornication in the earth, for his idolatrie:
But let us think of him as of the great whore, the mother of all fornication in the earth, for his idolatry:
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as of Babylon for his persecuting Empire: as of an Apostata for his falling from the true faith:
as of Babylon for his persecuting Empire: as of an Apostata for his falling from the true faith:
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as of Antichrist and the enemie of Christ, for denying the sufficiencie of Christs Sacrifice and intercession,
as of Antichrist and the enemy of christ, for denying the sufficiency of Christ Sacrifice and Intercession,
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for expelling Christ out of his throne of gouernement, and stepping into it himselfe:
for expelling christ out of his throne of government, and stepping into it himself:
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for displacing Christs word and corrupting it, and putting his owne word in the roome thereof.
for displacing Christ word and corrupting it, and putting his own word in the room thereof.
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Let vs account him as the beast, that hath not one shape, but the properties of manie beastes, and therefore a monstrous beast.
Let us account him as the beast, that hath not one shape, but the properties of many beasts, and Therefore a monstrous beast.
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Proude lyke the Lyon, cruell lyke the Beare, filthie like the Swine, full of poyson through his blasphemies like the Dragon,
Proud like the lion, cruel like the Bear, filthy like the Swine, full of poison through his Blasphemies like the Dragon,
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and yet in shewe of hornes like the Lambe. This is the leader and captaine of all our enemies,
and yet in show of horns like the Lamb. This is the leader and captain of all our enemies,
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if we yeelde to them, wee yeelde to the beast, and the beast will make vs beastes like himselfe.
if we yield to them, we yield to the beast, and the beast will make us beasts like himself.
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Wee must beare the beastes marke.
we must bear the beasts mark.
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God defend vs from him, and represse his furie, and confounde his enterprises, and ouerthrowe his kingdome. Thus much of the beast.
God defend us from him, and repress his fury, and confound his enterprises, and overthrown his Kingdom. Thus much of the beast.
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The beast fighteth not alone against Christ and his people: for thē he were not much to be feared:
The beast fights not alone against christ and his people: for them he were not much to be feared:
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but he hath first kings, and then his owne & their armies to assist him. First wil I speake of ye kings, & thē of their armies.
but he hath First Kings, and then his own & their armies to assist him. First will I speak of you Kings, & them of their armies.
cc-acp pns31 vhz ord n2, cc av po31 d cc po32 n2 pc-acp vvi pno31. ord vmb pns11 vvb pp-f pn22 n2, cc pno32 pp-f po32 n2.
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Kings were prophesied to be subiect to him.
Kings were prophesied to be Subject to him.
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The Angel saith to Iohn. The ten horns which thou sawest, are tenkings, which yet haue not receaued a kingdome,
The Angel Says to John. The ten horns which thou Sawest, Are tenkings, which yet have not received a Kingdom,
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but shall receaue power as kings at one houre with the beast. These haue one minde, and shal giue their power and authoritie to the beast.
but shall receive power as Kings At one hour with the beast. These have one mind, and shall give their power and Authority to the beast.
cc-acp vmb vvi n1 p-acp n2 p-acp crd n1 p-acp dt n1. np1 vhb crd n1, cc vmb vvi po32 n1 cc n1 p-acp dt n1.
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These shal fight with the Lambe, and the Lambe shal ouercome thē. For he is Lord of Lords, & king of kings:
These shall fight with the Lamb, and the Lamb shall overcome them. For he is Lord of lords, & King of Kings:
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& they that are on his side, called, & chosen, & faithful. Againe he saith:& they that Are on his side, called, & chosen, & faithful. Again he Says:
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The ten hornes which thou sawest vpon the beast, are they that shal hate the whore, The ten horns which thou Sawest upon the beast, Are they that shall hate the whore,
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& shal make her desolate & naked, & shall eate her flesh, and burne her with fire.
& shall make her desolate & naked, & shall eat her Flesh, and burn her with fire.
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For God hath put in their hearts to fulfil his wil, & to doe with one consent,
For God hath put in their hearts to fulfil his will, & to do with one consent,
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for to giue their kingdom vnto the beast, vntill the words of God be fufilled. for to give their Kingdom unto the beast, until the words of God be fulfilled.
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Thus kings shal subiect thēselues to the beast, shal giue their authoritie to him, shal fight for him so long as God hath appointed.
Thus Kings shall Subject themselves to the beast, shall give their Authority to him, shall fight for him so long as God hath appointed.
av n2 vmb vvi px32 p-acp dt n1, vmb vvi po32 n1 p-acp pno31, vmb vvi p-acp pno31 av av-j c-acp np1 vhz vvn.
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The loue of these kings to Rome, & their obedience is expressed, which they shewed to it in time of the prosperitie thereof in this maner:
The love of these Kings to Room, & their Obedience is expressed, which they showed to it in time of the Prosperity thereof in this manner:
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With her haue cōmitted fornication the kings of the earth. And in the time of the decay of it in this sort.With her have committed fornication the Kings of the earth. And in the time of the decay of it in this sort.
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The kings of the earth shall bewaile her, and lament for her, which haue cōmitted fornication, The Kings of the earth shall bewail her, and lament for her, which have committed fornication,
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& liued in pleasure with her, when they shall see the smoke of her burning. & lived in pleasure with her, when they shall see the smoke of her burning.
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What other state hath there bin, or is in the world, vnto which kings haue willingly subiected themselues,
What other state hath there been, or is in the world, unto which Kings have willingly subjected themselves,
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and yet remaine kings, but this? If any be vnder the great Turke, the name of kings,
and yet remain Kings, but this? If any be under the great Turk, the name of Kings,
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and authoritie ceaseth by and by: He onely will be king.
and Authority ceases by and by: He only will be King.
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But in Poperie, the kings submit thēselues, & become seruants, & tributarie, & yet remaine kings,
But in Popery, the Kings submit themselves, & become Servants, & tributary, & yet remain Kings,
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& take pleasure in this subiection, and striue against al others that will not be slaues & bondmen as wel as thēselues.
& take pleasure in this subjection, and strive against all Others that will not be slaves & bondmen as well as themselves.
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These kings had the same occasion & time of beginning their kingdomes that ye beast had.
These Kings had the same occasion & time of beginning their kingdoms that you beast had.
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For the dissipation of ye West Empire, gaue ye first occasion at one time to both.
For the dissipation of the West Empire, gave you First occasion At one time to both.
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For after ye great fight betweene the Hunni vnder Attila, on ye one side being 500000 men,
For After the great fight between the Hunni under Attila, on you one side being 500000 men,
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& al the power that ye other natiōs, Romans, Goths, Frenchmen, Britons, & Germans could make on ye other side,
& all the power that you other Nations, Romans, Gothis, Frenchmen, Britons, & Germanes could make on you other side,
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after this battel fought in campis Catalaunicis in France, ye countries were gouerned not by one Emperor ouer all,
After this battle fought in Camps Catalaunicis in France, you countries were governed not by one Emperor over all,
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but by their owne seueral gouernors.
but by their own several Governors.
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Then the French began in France, the Hunni in Hungarie, the Saxons in England, the Goths in Spaine, and so in euery countrie, either strangers,
Then the French began in France, the Hunni in Hungary, the Saxons in England, the Gothis in Spain, and so in every country, either Strangers,
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or the olde inhabitantes tooke the gouernement to themselues. To finde that they were iust ten, and neither more nor lesse, it is hard:
or the old inhabitants took the government to themselves. To find that they were just ten, and neither more nor less, it is hard:
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but ten may be set for a perfect and full number, rising of all the Vnities.
but ten may be Set for a perfect and full number, rising of all the Unities.
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The occasion of the rising of the Popedome, & of these kingdomes, was one and the same, and at once began:
The occasion of the rising of the Popedom, & of these kingdoms, was one and the same, and At once began:
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albeit the Popedome shewed not it selfe in his great pride and high name of Oecumenicall Byshop, till Phocas the Emperor of Constantinople, in the yeare sixe hundreth and sixe.
albeit the Popedom showed not it self in his great pride and high name of Ecumenical Bishop, till Phocas the Emperor of Constantinople, in the year sixe Hundredth and sixe.
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Then Rome was great with childe of this beast, yea, and brought him forth, and gaue him the name.
Then Room was great with child of this beast, yea, and brought him forth, and gave him the name.
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But hee did growe vp afterward in great haste, till he became the mightiest in the West partes of the worlde.
But he did grow up afterwards in great haste, till he became the Mightiest in the West parts of the world.
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But his growing was by the suppressing of the Empire, and by sucking of strength from the Emperor, and from these kings.
But his growing was by the suppressing of the Empire, and by sucking of strength from the Emperor, and from these Kings.
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The first milke that hee did sucke, was that title gotten of Phocas, that hee might be called and taken to bee the Oecumenicall and generall high Byshop of all the world.
The First milk that he did suck, was that title got of Phocas, that he might be called and taken to be the Ecumenical and general high Bishop of all the world.
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Before that time, the other Patriarkes were equall with him: but by this title, hee was set ouer them and all other Byshops.
Before that time, the other Patriarchs were equal with him: but by this title, he was Set over them and all other Bishops.
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Then hee obtained more milke of the Emperour, although hee had much a doe to get it,
Then he obtained more milk of the Emperor, although he had much a do to get it,
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namely, that the Emperour should not confirme him: but his election should bee ratified by the Romanes, and not by the Emperor.
namely, that the Emperor should not confirm him: but his election should be ratified by the Romans, and not by the Emperor.
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When hee had this, then hee was able to goe alone. After this, he obtaineth yet more plentifull nourishment, and beginneth to swallowe downe stronge meate.
When he had this, then he was able to go alone. After this, he obtaineth yet more plentiful nourishment, and begins to swallow down strong meat.
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Hee obtaineth by much striuing, the inuestiture and placing of all Byshops in Italie, and the Emperors dominions,
He obtaineth by much striving, the investiture and placing of all Bishops in Italy, and the Emperor's Dominions,
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and at length in all the West besides.
and At length in all the West beside.
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By this, the beast was growen so strong, that he would nowe take vpon him to feede or famish his father and feeder.
By this, the beast was grown so strong, that he would now take upon him to feed or famish his father and feeder.
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For he would make the Emperour, or else hee should be no Emperour: hee would excommunicate him, and depose him at his pleasure.
For he would make the Emperor, or Else he should be no Emperor: he would excommunicate him, and depose him At his pleasure.
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And hauing wrastled and ouercome him, it was an easie matter for him to ouercome the other kings.
And having wrestled and overcome him, it was an easy matter for him to overcome the other Kings.
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594
Nay the Emperors and kings did willingly giue the beast those thinges, which made him strong, and themselues weake.
Nay the Emperor's and Kings did willingly give the beast those things, which made him strong, and themselves weak.
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For they sware obedience to him, and that they would not diminish his dignitie, nor commodities, or dominions.
For they sware Obedience to him, and that they would not diminish his dignity, nor commodities, or Dominions.
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Edelwulphus king of the West Saxons here in England, was the first that made his land tributarie to the Pope, in the yeare eight hundred fortie and sixe.Edelwulphus King of the West Saxons Here in England, was the First that made his land tributary to the Pope, in the year eight hundred fortie and sixe.
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597
And as this land receaued the yoke first, so first it cast it off vnder king Henrie the eight.
And as this land received the yoke First, so First it cast it off under King Henry the eight.
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598
By occasion that the Emperours in the East destroied images, and for want of might could not holde vp the state of Rome against the Longobards in Italy, the Pope excommunicated the Emperours of the East one after another,
By occasion that the emperors in the East destroyed Images, and for want of might could not hold up the state of Room against the Longobards in Italy, the Pope excommunicated the emperors of the East one After Another,
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and called Carolus magnus the king of Fraunce into Italy for his aide, and there made the people proclaime him Emperour,
and called Carolus magnus the King of France into Italy for his aid, and there made the people proclaim him Emperor,
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and he himselfe anointed him, in the yeere 801. Thus Charles being an Emperour of the Popes owne making, conferred vpon the Pope a great part of Italy, and to requite him, made him riche.
and he himself anointed him, in the year 801. Thus Charles being an Emperor of the Popes own making, conferred upon the Pope a great part of Italy, and to requite him, made him rich.
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After that part of England, other kingdomes by sundrie occasions came vnder the Pope.
After that part of England, other kingdoms by sundry occasions Come under the Pope.
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The Sclauonians would vse their owne tongue in their publike seruice of God, but they were content to doe it by the Popes permission,
The Slavonians would use their own tongue in their public service of God, but they were content to do it by the Popes permission,
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and so declared themselues subiect to him, an. 861. When Miesko king of Poland embraced the faith of Christ, & appointed bishops in his kingdome, Ioannes 13. sendeth one Giles the Tusculan bishop & Cardinal, to consecrate his bishops after the maner of Rome, & so maketh Poland subiect to himselfe,
and so declared themselves Subject to him, nias. 861. When Miesko King of Poland embraced the faith of christ, & appointed Bishops in his Kingdom, Ioannes 13. sends one Giles the Tusculan bishop & Cardinal, to consecrate his Bishops After the manner of Room, & so makes Poland Subject to himself,
cc av vvn px32 j-jn p-acp pno31, zz. crd c-crq np1 n1 pp-f np1 vvd dt n1 pp-f np1, cc j-vvn n2 p-acp po31 n1, np1 crd vvz crd np1 dt jp n1 cc n1, pc-acp vvi po31 n2 p-acp dt n1 pp-f vvi, cc av vvz np1 j-jn p-acp px31,
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as soone as it was christened, in the yeere 965. To Benedictus the 8. Stephanus king of Hungarie sendeth ambassadours for his crowne,
as soon as it was christened, in the year 965. To Benedictus the 8. Stephanus King of Hungary sends Ambassadors for his crown,
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and confirmation of the kingdome of Hungarie, & the Churches builded by him. He then brought his kingdom to the obedience of the Pope:
and confirmation of the Kingdom of Hungary, & the Churches built by him. He then brought his Kingdom to the Obedience of the Pope:
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& Stephen himselfe at euery time the Pope was mentioned, bowing his heade, did bende his knee, that by his example he might perswade also his people to the obseruance of the Pope.
& Stephen himself At every time the Pope was mentioned, bowing his head, did bend his knee, that by his Exampl he might persuade also his people to the observance of the Pope.
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Robert duke of Apulia & Calabria in Italy, bindeth himselfe by oth & his hand writing to Pope Nicholas the 2. to send him aid whensoeuer he should neede,Robert duke of Apulia & Calabria in Italy, binds himself by oath & his hand writing to Pope Nicholas the 2. to send him aid whensoever he should need,
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because the Pope absolued him, for deposing his brothers sonne, the right heire from the dukedom.
Because the Pope absolved him, for deposing his Brother's son, the right heir from the dukedom.
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A litle before Stephen the 9. brought the bishop of Millaine, which before that time had alwaies bene free, to the obedience of the See of Rome. These increases came to the popedom about the yeere 1057 A little after this, Hildebrand called Gregorie the 7. (that is reported to haue poisoned sixe Popes one after another, to make a way for himselfe to the popedom,
A little before Stephen the 9. brought the bishop of Milan, which before that time had always be free, to the Obedience of the See of Room. These increases Come to the popedom about the year 1057 A little After this, Hildebrand called Gregory the 7. (that is reported to have poisoned sixe Popes one After Another, to make a Way for himself to the popedom,
dt j p-acp np1 dt crd vvd dt n1 pp-f np1, r-crq p-acp d n1 vhd av vbn j, p-acp dt n1 pp-f dt vvb pp-f vvi. d vvz vvd pc-acp dt n1 p-acp dt n1 crd p-acp j p-acp d, np1 vvn np1 dt crd (cst vbz vvn pc-acp vhi vvn crd n2 crd p-acp n-jn, pc-acp vvi dt n1 p-acp px31 p-acp dt n1,
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and was a most infamous coniurer & Magitian) excōmunicateth & spoileth of his empire Henry 4. & setteth vp first Rodulphus his seruant,
and was a most infamous conjurer & Magician) excommunicateth & spoileth of his empire Henry 4. & sets up First Rudolph his servant,
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and afterward Henrie 5. his owne sonne against him. He sent a crowne to Rodulph, with this posie, Petra dedit Petro, Petrus diadema Rodolpho.
and afterwards Henry 5. his own son against him. He sent a crown to Rudolph, with this posy, Petra dedit Peter, Peter Diadema Rodolpho.
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But Rodulph hauing lost his right hand, & dying, cursed them that perswaded him to this.
But Rudolph having lost his right hand, & dying, cursed them that persuaded him to this.
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The crime layed to the Emperour, was simonie, as the Pope called the bestowing of Byshoprickes and other ecclesiasticall liuings by the Emperour.
The crime laid to the Emperor, was simony, as the Pope called the bestowing of Bishoprics and other ecclesiastical livings by the Emperor.
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These thinges fell out about the yeare one thousand threescore and ten.
These things fell out about the year one thousand threescore and ten.
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Henrie the fift stroue so long with Gelasius the second, and Calixtus the second, for the bestowing of Byshoprickes, till at length hee was constrained by the thunder-bolt of excommunication,
Henry the fift strove so long with Gelasius the second, and Calixtus the second, for the bestowing of Bishoprics, till At length he was constrained by the thunderbolt of excommunication,
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and by feare of depriuation through treasons and conspiracies, by his letters to graunt it to the Pope for euer:
and by Fear of deprivation through treasons and conspiracies, by his letters to grant it to the Pope for ever:
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and the letters of the graunt in token of the Emperour being ouercome, were hanged vp in the Laterane Church at Rome, for a monument of the victorie.
and the letters of the grant in token of the Emperor being overcome, were hanged up in the Lateran Church At Room, for a monument of the victory.
cc dt n2 pp-f dt n1 p-acp n1 pp-f dt n1 vbg vvn, vbdr vvn a-acp p-acp dt np1 n1 p-acp vvb, p-acp dt n1 pp-f dt n1.
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Through this victorie, Calixtus the second, (as seemeth) waxed bould: for thus hee decreed.
Through this victory, Calixtus the second, (as seems) waxed bold: for thus he decreed.
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A Romana Ecclesia non licere dissentire, quia vt filius venit facere voluntatē Patris, ita oportet Christianos facere volūtatem Matris Romanae Ecclesiae. A Roman Ecclesia non licere dissentire, quia vt filius venit facere voluntatē Patris, ita oportet Christians facere volūtatem Matris Romanae Ecclesiae.
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It should not be lawfull to dissent from the Church of Rome, because as the sonne came to doe the will of the father:
It should not be lawful to dissent from the Church of Rome, Because as the son Come to do the will of the father:
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so must all Christians doe the will of their mother the Church of Rome. Sicilie was a long time tributarie to the Pope,
so must all Christians do the will of their mother the Church of Room. Sicily was a long time tributary to the Pope,
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and none almost should hold it but at his pleasure.
and none almost should hold it but At his pleasure.
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In the yeare 1130. Innocentius the second maketh warre against Rogerius duke of Sicily for it,
In the year 1130. Innocentius the second makes war against Roger duke of Sicily for it,
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but it was like to haue cost the pope well, for he himselfe was taken in the warre:
but it was like to have cost the pope well, for he himself was taken in the war:
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yet the pope got by the helpe of Lotharius, the dukedome of Calabria from him,
yet the pope god by the help of Lotharius, the dukedom of Calabria from him,
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and gaue it for a reward to Rainold captaine of Lotharius armie, that helped him againe to his popedome.
and gave it for a reward to Rainold captain of Lotharius army, that helped him again to his popedom.
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Norweigh in the time of Eugenius receiued the faith of Christ, and then became subiect to the pope in the yeere 1148. Liuonia had no sooner receiued the Christian faith about the yeere 1158: but pope Alexander seizeth vpon it, and by asking a bishop of him, they are brought in bondage to him.Norweigh in the time of Eugenius received the faith of christ, and then became Subject to the pope in the year 1148. Livonia had no sooner received the Christian faith about the year 1158: but pope Alexander seizes upon it, and by asking a bishop of him, they Are brought in bondage to him.
vvb p-acp dt n1 pp-f np1 vvd dt n1 pp-f np1, cc av vvd n-jn p-acp dt n1 p-acp dt n1 crd np1 vhd av-dx av-c vvn dt njp n1 p-acp dt n1 crd: cc-acp n1 np1 vvz p-acp pn31, cc p-acp vvg dt n1 pp-f pno31, pns32 vbr vvn p-acp n1 p-acp pno31.
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It were long to tell how Frederike the first was handled of pope Adrian the fourth, and Alexander the third.
It were long to tell how Frederick the First was handled of pope Adrian the fourth, and Alexander the third.
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The quarell at first of Adrian against him, was because he required homage of his bishops,
The quarrel At First of Adrian against him, was Because he required homage of his Bishops,
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and excluded his legate out of Germanie, if he came when he was not sent for.
and excluded his legate out of Germany, if he Come when he was not sent for.
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Adrian for these things cursed him, and suborned one to faine himselfe a iester, and finding oportunitie to kill him:Adrian for these things cursed him, and suborned one to feign himself a jester, and finding opportunity to kill him:
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but the emperour escaped, by leaping out at a window.
but the emperor escaped, by leaping out At a window.
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Then he procured one to poison him by an infected ring, and that he escaped also.
Then he procured one to poison him by an infected ring, and that he escaped also.
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Alexander the third pursued him, for that he fauored Victor chosen against him:Alexander the third pursued him, for that he favoured Victor chosen against him:
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therefore he cursed him, made his chiefe captaine forsake him in fight traiterously, and so was the emperour made to flee secretly away.
Therefore he cursed him, made his chief captain forsake him in fight traitorously, and so was the emperor made to flee secretly away.
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And at length, when at Venice the emperours sonne fighting rashly against his fathers commandement,
And At length, when At Venice the Emperors son fighting rashly against his Father's Commandment,
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before his comming, was taken of the pope, by the helpe of the Venetians: hee, to redeeme his sonne, was constreined to come to Ʋenice to submit himselfe to the pope.
before his coming, was taken of the pope, by the help of the Venetians: he, to Redeem his son, was constrained to come to Ʋenice to submit himself to the pope.
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At the staires in S. Marks church in Venice, the emperour lying on the ground, the pope putteth his foot on his necke, vttring this verse of the psalme, Vpon the aspe & cockatrice shalt thou walke, thou shalt tread vpon the lion and dragon.
At the stairs in S. Marks Church in Venice, the emperor lying on the ground, the pope putteth his foot on his neck, uttering this verse of the psalm, Upon the asp & cockatrice shalt thou walk, thou shalt tread upon the Lion and dragon.
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This was the insolency of that beast. Peter king of Arragon in Spaine, maketh his kingdome and all that belonged to him, tributary to the pope, in the yere 1202, vt sic salutem animae mereretur, (saith Vincentius) that he might thus merit the saluation of his soule.
This was the insolency of that beast. Peter King of Aragon in Spain, makes his Kingdom and all that belonged to him, tributary to the pope, in the year 1202, vt sic salutem Spirits mereretur, (Says Vincentius) that he might thus merit the salvation of his soul.
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King Iohn of England, hauing deteined six yeres the reuenues of the church, at length is compelled to flee to the mercy of the pope Innocentius the third,
King John of England, having detained six Years the revenues of the Church, At length is compelled to flee to the mercy of the pope Innocentius the third,
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and maketh England and Ireland tributary to the church of Rome, & granteth the Peter pence, & promiseth to pay yerely an hundred marks of gold for both Ilands.
and makes England and Ireland tributary to the Church of Room, & grants the Peter pence, & promises to pay yearly an hundred marks of gold for both Lands.
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Innocentius the fourth sent certaine monks, legats to the Tartarian emperour, with his letters, exhorting them to the faith of Christ, and his obedience.Innocentius the fourth sent certain Monks, Legates to the Tartarian emperor, with his letters, exhorting them to the faith of christ, and his Obedience.
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He thought that vpon the sight of his holinesse letters the Tartarian empire would yeeld it selfe vnto him.
He Thought that upon the sighed of his holiness letters the Tartarian empire would yield it self unto him.
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Maudauus king of Lituania, being turned to Christian religion, falleth into the popes net in the yere 1255. The emperours had too much experience,Maudauus King of Lithuania, being turned to Christian Religion, falls into the Popes net in the year 1255. The Emperors had too much experience,
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& great feare of the euill that this beast might do vnto thē.
& great Fear of the evil that this beast might do unto them.
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Henry the first would not receiue his crowne of the pope, nor go into Italie for it.Henry the First would not receive his crown of the pope, nor go into Italy for it.
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He said it was sufficient for him, that he was left emperour by his ancestors, & so saluted by his nobles.
He said it was sufficient for him, that he was left emperor by his Ancestors, & so saluted by his Nobles.
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When Frederike the first was going to Rome with his army, the Romans sent messengers to him, that they would not receiue him,
When Frederick the First was going to Room with his army, the Romans sent messengers to him, that they would not receive him,
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except he came in maner of triumph.
except he Come in manner of triumph.
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Thus they mocked the emperour, meaning, if he came so, to waste him by his expences.
Thus they mocked the emperor, meaning, if he Come so, to waste him by his expenses.
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But he perceiuing it, answered, that he came to get mony out of Italie, and not to leaue his owne there.
But he perceiving it, answered, that he Come to get money out of Italy, and not to leave his own there.
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Rodolph ye emperor put off the fetching of his crowne frō Rome, saying that the emperors entring into Italy was pleasant & stately,Rudolph you emperor put off the fetching of his crown from Room, saying that the Emperor's entering into Italy was pleasant & stately,
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but his going out was alwayes miserable and dolefull.
but his going out was always miserable and doleful.
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Boniface the eight that ordeined the first Iubile, & kept it an. 1330, had great contention with Philip king of France. In the presumption of his heart,Boniface the eight that ordained the First Jubilee, & kept it an. 1330, had great contention with Philip King of France. In the presumption of his heart,
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and to declare that he is this beast and Antichrist exalting himselfe, he writ vnto the king as foloweth.
and to declare that he is this beast and Antichrist exalting himself, he writ unto the King as Followeth.
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Se esse dominū omnium tam temporalium quà m spiritualium per orbem terrarum, &c. That he is lord of all,Se esse dominū omnium tam Temporalium quà m Spiritual per orbem terrarum, etc. That he is lord of all,
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as well temporall as spirituall thinges through out the world, & that consequently the kingdome of France ought to be receiued of him, which because he had not done, he had deserued to be depriued:
as well temporal as spiritual things through out the world, & that consequently the Kingdom of France ought to be received of him, which Because he had not done, he had deserved to be deprived:
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but the king despised his legates, and burnt his letters in an open fire, and stopt the wayes of his kingdome, that none might passe to Rome. But the pope preuailed against him:
but the King despised his Legates, and burned his letters in an open fire, and stopped the ways of his Kingdom, that none might pass to Room. But the pope prevailed against him:
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for he excommunicated him, gaue his kingdome to Albert the emperour, caused him to be taken by his owne housholde seruants,
for he excommunicated him, gave his Kingdom to Albert the emperor, caused him to be taken by his own household Servants,
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and layd all his treasures open to the spoile.
and laid all his treasures open to the spoil.
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Iohn the two & twentieth excommunicated Ludowike the emperour, because he tooke vpon him the name of the emperour without his consent.John the two & twentieth excommunicated Ludowic/ludowick the emperor, Because he took upon him the name of the emperor without his consent.
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Benedictus the twelft confirmed that excommunication against the emperour, and vsed the empire as his owne, placing officers in it himselfe.Benedictus the twelft confirmed that excommunication against the emperor, and used the empire as his own, placing Officers in it himself.
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Clemens the sixt absolued those that did fauour Lewes, but vpon these conditions, that they should sweare fidelitie to the pope,Clemens the sixt absolved those that did favour Lewes, but upon these conditions, that they should swear Fidis to the pope,
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and acknowledge none to be emperour, but such as was confirmed by him.
and acknowledge none to be emperor, but such as was confirmed by him.
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Sigismund the emperour, when three popes did striue together, shewed himselfe so much a seruant to that seat, that he trauelled into France, and sailed into England, and passed into Italie, and came to the councell of Constance, and sung the Gospell,Sigismund the emperor, when three Popes did strive together, showed himself so much a servant to that seat, that he traveled into France, and sailed into England, and passed into Italy, and Come to the council of Constance, and sung the Gospel,
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like a deacon, in great humilitie before the pope: the Gospell which he did sing, was Exijt edictum à Caesare Augusto.
like a deacon, in great humility before the pope: the Gospel which he did sing, was Exijt Edictum à Caesar Augusto.
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All this he did, trauelling from one king to another, to make these beasts agreed: so glad he was to please.
All this he did, travelling from one King to Another, to make these beasts agreed: so glad he was to please.
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And the greatest care of Frederike the third was, that neutrality being remooued out of Germanie, he might submit himselfe & his people to the bishop of Rome, in the yeere 1440. In this age wherein we liue, Cosmus Medices was made by the pope great duke of Ferraria, that he might trouble the world, in the yeere 1570.
And the greatest care of Frederick the third was, that neutrality being removed out of Germany, he might submit himself & his people to the bishop of Room, in the year 1440. In this age wherein we live, Cosmas Medices was made by the pope great duke of Ferraria, that he might trouble the world, in the year 1570.
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Thus kings haue willingly serued him in times past, and some haue bene brought vnto it whether they would or no,
Thus Kings have willingly served him in times past, and Some have be brought unto it whither they would or no,
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& yet at length all content to doe it.
& yet At length all content to do it.
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In this age he hath yet some that fauour him, and labour to holde him vp,
In this age he hath yet Some that favour him, and labour to hold him up,
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& fight for him with all their power:
& fight for him with all their power:
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the king of Spaine, and those that depend vpon him, the duke of Sauoy, the duke of Parma, and the states of Italie: and some fauourers he hath in France. The beast is now much weaker then he was,
the King of Spain, and those that depend upon him, the duke of Savoy, the duke of Parma, and the states of Italy: and Some favourers he hath in France. The beast is now much Weaker then he was,
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and it is maruell that there are any found in this land, or els where, that make so great account of his fauour.
and it is marvel that there Are any found in this land, or Else where, that make so great account of his favour.
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I haue shewed vnto you, how this beast hath had kings his assistants, and as it were, his seruants:
I have showed unto you, how this beast hath had Kings his assistants, and as it were, his Servants:
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which neuer came to passe in any gouernment in the world, that kings not subdued by armes,
which never Come to pass in any government in the world, that Kings not subdued by arms,
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but scarsely threatened by words, so many, and so willingly, should submit themselues to one,
but scarcely threatened by words, so many, and so willingly, should submit themselves to one,
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& be content to holde their crownes of him, and in all things to be at his commandement.
& be content to hold their crowns of him, and in all things to be At his Commandment.
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They receiued his decrees, they forsooke their kingdomes, they waged warre against one another, they resigned a great part of their subiects, they suffered their land to be tributarie, they would attempt to winne the Holy land,
They received his decrees, they forsook their kingdoms, they waged war against one Another, they resigned a great part of their Subjects, they suffered their land to be tributary, they would attempt to win the Holy land,
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as they called it, with hazzard of their liues, and intolerable paines, and exceeding great expences, and all at his commandement.
as they called it, with hazard of their lives, and intolerable pains, and exceeding great expenses, and all At his Commandment.
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When was there any power in the world that coulde worke this, & bring them thus to obedience? The emperors of Rome had kings vnder them, which remained kings:
When was there any power in the world that could work this, & bring them thus to Obedience? The Emperor's of Room had Kings under them, which remained Kings:
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but they were ouercome by battell, few voluntarily did yeelde thēselues.
but they were overcome by battle, few voluntarily did yield themselves.
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They fought oft for Spaine, for Afrike, for Greece, for Egypt, for France, for Britaine, & for euery part of Italie it selfe, before they could obteine it:
They fought oft for Spain, for Africa, for Greece, for Egypt, for France, for Britain, & for every part of Italy it self, before they could obtain it:
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but the pope had all the West part subiect to him, and scarse euer fought for any:
but the pope had all the West part Subject to him, and scarce ever fought for any:
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by the sword he subdued almost none of them vnto him:
by the sword he subdued almost none of them unto him:
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nay he neuer fought for any, except it were for some small dukedome or citie of Italie, which he counted Peters patrimonie.
nay he never fought for any, except it were for Some small dukedom or City of Italy, which he counted Peter's patrimony.
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Is not this plainely that which the Angel saith to Iohn: These haue one minde,
Is not this plainly that which the Angel Says to John: These have one mind,
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& shall giue their power to the beast? And againe, God hath put in their hearts, to fulfill his will,
& shall give their power to the beast? And again, God hath put in their hearts, to fulfil his will,
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and to doe with one consent, for to giue their kingdome to the beast, vntill the words of God be fulfilled. and to do with one consent, for to give their Kingdom to the beast, until the words of God be fulfilled.
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They shall giue it, they shall not be conquered & constreined by his power vnto it.
They shall give it, they shall not be conquered & constrained by his power unto it.
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Thus much of the kings that assist the beast. After the kings assisting the beast, there are placed also armies vnder him.
Thus much of the Kings that assist the beast. After the Kings assisting the beast, there Are placed also armies under him.
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Not one army, but many armies are leuied for his defence. They boast much of multitude and number.
Not one army, but many armies Are levied for his defence. They boast much of multitude and number.
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And the Holy ghost giueth vnto them the greatest number, as a sure marke of the beast. This cause standeth not by number, but by weight of voices.
And the Holy ghost gives unto them the greatest number, as a sure mark of the beast. This cause Stands not by number, but by weight of voices.
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If number should carie the matter of religion, the Turks should haue the truth of it on their side.
If number should carry the matter of Religion, the Turks should have the truth of it on their side.
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There is more dirt thē golde, moe stones then pearles, more chaffe then good corne, and so moe that holde on superstition then on trueth. Our Sauiour saith:
There is more dirt them gold, more stones then Pearls, more chaff then good corn, and so more that hold on Superstition then on truth. Our Saviour Says:
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Many are called, but few are chosen: Many Are called, but few Are chosen:
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and narrow is the way that leadeth to life, & few there be that find it:
and narrow is the Way that leads to life, & few there be that find it:
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but broad is the way that leadeth to destruction, & many there be that folow it. but broad is the Way that leads to destruction, & many there be that follow it.
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Let thē therfore boast of the greater number, yea & nūber not naked, but armed, furnished & instructed to fight. We grant it them.
Let them Therefore boast of the greater number, yea & number not naked, but armed, furnished & instructed to fight. We grant it them.
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It was theirs much more then it is, and yet is theirs more then (I hope) it will be heereafter.
It was theirs much more then it is, and yet is theirs more then (I hope) it will be hereafter.
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The holy ghost hath giuen them the multitude for a time.
The holy ghost hath given them the multitude for a time.
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A great number was signified to adhaere to the beast, when it is said, He caused the earth and them that dwell therein, to worship the first beast.
A great number was signified to adhaere to the beast, when it is said, He caused the earth and them that dwell therein, to worship the First beast.
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And againe, He deceiued them that dwell on the earth.
And again, He deceived them that dwell on the earth.
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And yet more, He caused that as manie as woulde not worship the image of the beast, should be killed.
And yet more, He caused that as many as would not worship the image of the beast, should be killed.
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And further, He made all, both small and great, rich and poore, free and bond, to receiue a marke in their right hand,
And further, He made all, both small and great, rich and poor, free and bound, to receive a mark in their right hand,
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or in their forehead, and that no man might buy nor sell, but he that had the marke,
or in their forehead, and that no man might buy nor fell, but he that had the mark,
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or the name of the beast, or the number of his name. or the name of the beast, or the number of his name.
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Thus in the thirteenth chapter, the greater number is shewed to appertaine vnto the beast. In the seuenteenth chapter it is called the great whore, the great citie:
Thus in the thirteenth chapter, the greater number is showed to appertain unto the beast. In the Seventeenth chapter it is called the great whore, the great City:
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and it is said moreouer, The waters which thou sawest where the whore sitteth, are people and multitudes, and nations and tongues.
and it is said moreover, The waters which thou Sawest where the whore Sitteth, Are people and Multitudes, and Nations and tongues.
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And to omit many other places, heere at last, it is said, I saw the beast and the kings of the earth,
And to omit many other places, Here At last, it is said, I saw the beast and the Kings of the earth,
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and their armies gathered together to fight. and their armies gathered together to fight.
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Should we then doubt, whether their side be the side of Antichrist, because their fauourers are many? Nay, thereby we are made the more certaine of it.
Should we then doubt, whither their side be the side of Antichrist, Because their favourers Are many? Nay, thereby we Are made the more certain of it.
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Another note they haue, by which they thinke to further their part, which is vnitie. It is a good token of Christes disciples, if they loue one another:
another note they have, by which they think to further their part, which is unity. It is a good token of Christ's Disciples, if they love one Another:
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but to consent, and to conspire together, is not proper to the good, but agreeth to the wicked also.
but to consent, and to conspire together, is not proper to the good, but agreeth to the wicked also.
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The heathen agreed all in their generall superstition, and no falling out greatly among them for it.
The heathen agreed all in their general Superstition, and no falling out greatly among them for it.
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716
The Turks haue but two parts or sects, and ech sect agreeth and holdeth strait together.
The Turks have but two parts or Sects, and each sect agreeth and holds strait together.
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All the Israelites agreed to make the Golden calfe:
All the Israelites agreed to make the Golden calf:
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the tenne tribes consented to the setting vp of the calues in Dan and Bethel. And what maruell then,
the tenne tribes consented to the setting up of the calves in Dan and Bethel. And what marvel then,
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if all the West parts of the world haue consented together to worship and maintaine the Romish beast? Iohn saith, the tenne kings haue one minde,
if all the West parts of the world have consented together to worship and maintain the Romish beast? John Says, the tenne Kings have one mind,
cs d dt n1 n2 pp-f dt n1 vhb vvn av p-acp n1 cc vvi dt np1 n1? np1 vvz, dt crd n2 vhb pi n1,
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and shall giue their power and authoritie to the beast. And heere it is said: Their armies were gathered together to fight. and shall give their power and Authority to the beast. And Here it is said: Their armies were gathered together to fight.
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They were not dispersed, and scattered, but gathered together in one purpose, and in one meaning, to fight against Christ and his armie.
They were not dispersed, and scattered, but gathered together in one purpose, and in one meaning, to fight against christ and his army.
pns32 vbdr xx vvn, cc vvn, cc-acp vvd av p-acp crd n1, cc p-acp crd n1, pc-acp vvi p-acp np1 cc po31 n1.
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722
The common sort of Papistes seeme to care for no point else in religion, but onelie this.
The Common sort of Papists seem to care for no point Else in Religion, but only this.
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The Spanish, and Italian, and French, and the ignorant English papists seeke scarse any further into the cause,
The Spanish, and Italian, and French, and the ignorant English Papists seek scarce any further into the cause,
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but onely stand vpon that head and branch, that the Holy ghost hath set downe, that is to fight against Christ and his armie.
but only stand upon that head and branch, that the Holy ghost hath Set down, that is to fight against christ and his army.
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725
As for all other pointes of religion, it is their greatest religion not to search into religion.
As for all other points of Religion, it is their greatest Religion not to search into Religion.
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Thus the Holy ghost in two wordes setteth downe much of that whereupon they stand, and which in our dayes we see fulfilled.
Thus the Holy ghost in two words sets down much of that whereupon they stand, and which in our days we see fulfilled.
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These are the generall notes of their armies gathered out of these words.
These Are the general notes of their armies gathered out of these words.
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In that there are armies named, we may well gather that they are of moe kindes then one.
In that there Are armies nam, we may well gather that they Are of more Kinds then one.
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They themselues diuide their whole multitude into the Spiritualtie and Laitie.
They themselves divide their Whole multitude into the Spiritualty and Laity.
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So by their owne diuision they haue two kindes of armies, one of great learned men, lawyers, diuines, and other professours of learning:
So by their own division they have two Kinds of armies, one of great learned men, Lawyers, Divines, and other professors of learning:
av p-acp po32 d n1 pns32 vhb crd n2 pp-f n2, crd pp-f j j n2, n2, n2-jn, cc j-jn n2 pp-f n1:
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and another of captaines and souldiers, and armed men, and generallie the rest of the people.
and Another of Captains and Soldiers, and armed men, and generally the rest of the people.
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Such an armie as the first is, especially of priestes, Gregorius Magnus assigneth vnto Antichrist. Rex superbiae propè est,
Such an army as the First is, especially of Priests, Gregorius Magnus assigneth unto Antichrist. Rex superbiae propè est,
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& quod dici quoque nefas est, sacerdotum ei praeparatur exercitus. & quod dici quoque nefas est, Sacerdotum ei praeparatur Exercitus.
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The king of pride is neere at hand, and that which is an heinous thing to speake,
The King of pride is near At hand, and that which is an heinous thing to speak,
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an armie of priests is prepared for him. And this he spake agreeable to this reuelation.
an army of Priests is prepared for him. And this he spoke agreeable to this Revelation.
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For Iohn sayth, I saw three vncleane spirites like frogges come out of the mouth of the dragon,
For John say, I saw three unclean spirits like frogs come out of the Mouth of the dragon,
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and out of the mouth of the beast, and out of the mouth of the false prophet. and out of the Mouth of the beast, and out of the Mouth of the false Prophet.
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For they are spirites of deuils, working miracles, to goe vnto the kinges of the earth,
For they Are spirits of Devils, working Miracles, to go unto the Kings of the earth,
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and of the whole world, to gather them to the battell of that great day of God almightie.
and of the Whole world, to gather them to the battle of that great day of God almighty.
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Yea, and their indeuour was not in vaine, for they did gather them together. In this chapter it is sayd:
Yea, and their endeavour was not in vain, for they did gather them together. In this chapter it is said:
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The beast was taken, and with him the false Prophet that wrought miracles before him, whereby hee deceiued them that receiued the beastes marke. The beast was taken, and with him the false Prophet that wrought Miracles before him, whereby he deceived them that received the beasts mark.
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These spirits, this false prophet, are set downe to note their first and most dangerous kinde of armie.
These spirits, this false Prophet, Are Set down to note their First and most dangerous kind of army.
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They call themselues the spiritualtie, and this scripture calleth them spirits: How could it come neerer? The other name of false prophets, is taken from the state of the Olde Testament:
They call themselves the spiritualty, and this scripture calls them spirits: How could it come nearer? The other name of false Prophets, is taken from the state of the Old Testament:
pns32 vvb px32 dt n1, cc d n1 vvz pno32 n2: q-crq vmd pn31 vvi av-jc? dt j-jn n1 pp-f j n2, vbz vvn p-acp dt n1 pp-f dt j n1:
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for as then false prophets alwayes opposed themselues against the true prophets, so now their priests and monkes,
for as then false Prophets always opposed themselves against the true Prophets, so now their Priests and Monks,
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and the rest of their religious rabble, against the true preachers of the Gospell.
and the rest of their religious rabble, against the true Preachers of the Gospel.
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But why doeth hee terme them the false prophet, and not false prophets, when it is euident that they are many? Is it for their consent in this matter of gainesaying? or is it not rather for that in euery age,
But why doth he term them the false Prophet, and not false Prophets, when it is evident that they Are many? Is it for their consent in this matter of gainsaying? or is it not rather for that in every age,
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and for ech profession of lawe and diuinitie, they haue one especially, vpon whose wit and learning they all depend:
and for each profession of law and divinity, they have one especially, upon whose wit and learning they all depend:
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for their law, Gratian: for their diuinitie, Lumbard: after him in one age, Aquinas, and against Luther, Eckius: in this time, Bellarmine: for so in ech age they seeme to sucke their learning,
for their law, Gratian: for their divinity, Lumbard: After him in one age, Aquinas, and against Luther, Eckius: in this time, Bellarmine: for so in each age they seem to suck their learning,
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and all their arguments, and quiddities from the breast, of some one aboue all the rest.
and all their Arguments, and quiddities from the breast, of Some one above all the rest.
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But for what cause soeuer it is termed in the singular number, false prophets pertaine to the state ecclesiasticall,
But for what cause soever it is termed in the singular number, false Prophets pertain to the state ecclesiastical,
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and they are the greatest doers in these warres. Nowe consider all the states in the world besides, and see where there is authoritie,
and they Are the greatest doers in these wars. Now Consider all the states in the world beside, and see where there is Authority,
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yea, or almost any dealing for warre matters, put in the hands of them to whome the matters of religion directlie are committed.
yea, or almost any dealing for war matters, put in the hands of them to whom the matters of Religion directly Are committed.
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Among all those that professe the Gospell in all kingdomes of Christendome, there is scarse any one in a kingdome admitted to councell about those thinges, much lesse doe they contriue warres,
Among all those that profess the Gospel in all kingdoms of Christendom, there is scarce any one in a Kingdom admitted to council about those things, much less doe they contrive wars,
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and stirre them vp, or almost intermeddle in them. Amongst the Turkes they haue not to deale in it:
and stir them up, or almost intermeddle in them. among the Turkes they have not to deal in it:
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their religious persons are not the procurers of their warres, by running from one prince to another.
their religious Persons Are not the Procurers of their wars, by running from one Prince to Another.
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756
They shake a speare, and vse some wordes in their owne temple, to stirre vp the people to fight against Christians: but otherwise they contriue not the warres.
They shake a spear, and use Some words in their own temple, to stir up the people to fight against Christians: but otherwise they contrive not the wars.
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In the Tartarian gouernment, the affaires of the warres are not in such mens hands.
In the Tartarian government, the affairs of the wars Are not in such men's hands.
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So that in this poynt the Papists onely are fully answerable to this prophesie, and the Turkes come next vnto them,
So that in this point the Papists only Are Fully answerable to this prophesy, and the Turkes come next unto them,
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but yet they are but babes to them in this exercise.
but yet they Are but babes to them in this exercise.
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Let the name of the false prophet be common to Mahomet and his priestes, with the Popish clergie,
Let the name of the false Prophet be Common to Mahomet and his Priests, with the Popish Clergy,
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but the three vncleane spirites like frogges, that came out of the mouth of the beast, can be no other but the Popish spiritualtie:
but the three unclean spirits like frogs, that Come out of the Mouth of the beast, can be no other but the Popish spiritualty:
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for the father, and the number, and the qualitie, and the comparison, and the worke, and effect agreeth to none other.
for the father, and the number, and the quality, and the comparison, and the work, and Effect agreeth to none other.
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The beast is said to be their father: for the pope did beget and nourish all that spiritualtie as it standeth, and is Popish:
The beast is said to be their father: for the pope did beget and nourish all that spiritualty as it Stands, and is Popish:
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for by his commandement they had their beginning, and still haue their being, and therefore it is sayd, that these spirites come out of his mouth.
for by his Commandment they had their beginning, and still have their being, and Therefore it is said, that these spirits come out of his Mouth.
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There was no order among them, of cardinalles, bishops, priests, of monks, and friers, but they were all in number and forme by his appoyntment and confirmation.
There was no order among them, of Cardinals, Bishops, Priests, of Monks, and Friars, but they were all in number and Form by his appointment and confirmation.
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They vsed no ceremonie but it was ordeined by him. Their priuileges and exemptions from the secular power were all granted by him.
They used no ceremony but it was ordained by him. Their privileges and exemptions from the secular power were all granted by him.
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Their liuing and maintenance was all held of him: and to him in token thereof the payed the first fruites of their liuinges.
Their living and maintenance was all held of him: and to him in token thereof the paid the First fruits of their livings.
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Hee inuested the bishops, and by his authoritie the bishop made all the rest: so they came out of the mouth of the beast. It were long;
He invested the Bishops, and by his Authority the bishop made all the rest: so they Come out of the Mouth of the beast. It were long;
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in particular, to prooue all these thinges. The qualitie of vncleannesse and filthinesse is praedominant in them:
in particular, to prove all these things. The quality of uncleanness and filthiness is predominant in them:
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for they are vncleane in their soules, as not being washed in the blood of Christ, nor with the pure water of Gods word.
for they Are unclean in their Souls, as not being washed in the blood of christ, nor with the pure water of God's word.
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And they are vncleane in their bodyes; for the most part of their monkes and friers tooke a pride in their slouenlinesse.
And they Are unclean in their bodies; for the most part of their Monks and Friars took a pride in their slovenliness.
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And they are vncleane in their actions, as being defiled with adulteries and Sodomiticall sinne, because they condemned marriage.
And they Are unclean in their actions, as being defiled with adulteries and Sodomitical sin, Because they condemned marriage.
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They are aptly also reduced to the number of three:
They Are aptly also reduced to the number of three:
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for their bishops and priestes, and such as haue the actions of all their religious matters, make one order:
for their Bishops and Priests, and such as have the actions of all their religious matters, make one order:
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and their friers and monkes, and scholasticall students, which are sequestred from action, and placed as it were in contemplation, make another order:
and their Friars and Monks, and scholastical Students, which Are sequestered from actium, and placed as it were in contemplation, make Another order:
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and their canonists and lawyers, with their other officers, make their third order. All these together make the beasts spirituall armie.
and their canonists and Lawyers, with their other Officers, make their third order. All these together make the beasts spiritual army.
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And these are fitly compared vnto frogges:
And these Are fitly compared unto frogs:
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for as frogges lie in the mudde, so these tumble in worldly things and humane speculations,
for as frogs lie in the mud, so these tumble in worldly things and humane speculations,
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and can not lift vp their mindes to that which is heauenly. And as frogges haue but one tune, so they sing onely obedience to the pope:
and can not lift up their minds to that which is heavenly. And as frogs have but one tune, so they sing only Obedience to the pope:
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and as frogges cry most fiercelie about the time of raine and tempest, so these when they come crying ouer the sea vnto vs, alwayes giue a most sure token that there is a tempest comming.
and as frogs cry most fiercely about the time of rain and tempest, so these when they come crying over the sea unto us, always give a most sure token that there is a tempest coming.
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These frogs delight not by any meanes with calmenesse and quietnesse, their delight is to haue the world & all kingdomes troubled.
These frogs delight not by any means with calmness and quietness, their delight is to have the world & all kingdoms troubled.
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Therefore their worke is this, to runne from one prince to another, from one noble man to another, from this gentleman to that gentleman, to persuade them to warre.
Therefore their work is this, to run from one Prince to Another, from one noble man to Another, from this gentleman to that gentleman, to persuade them to war.
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Thus is their spirituall armie described.
Thus is their spiritual army described.
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To set forth how they fight with scriptures and fathers wrested from their true meaning, with decrees of councels of their owne making, with promises of great successe and victorie, with lyes and slanders against princes and preachers,
To Set forth how they fight with Scriptures and Father's wrested from their true meaning, with decrees of Counsels of their own making, with promises of great success and victory, with lies and slanders against Princes and Preachers,
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and all professours of the Gospell, with conspiracies and treasons, and murthers, and poysoning of great persons, with contributions of money,
and all professors of the Gospel, with conspiracies and treasons, and murders, and poisoning of great Persons, with contributions of money,
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& all that they can make to the maintenance of these warres, with indulgences and pardons from all sinnes past & to come, with incantations, coniurations & inchantments,
& all that they can make to the maintenance of these wars, with Indulgences and Pardons from all Sins past & to come, with incantations, conjurations & enchantments,
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for they are the spirits of deuils: with promise of heauen it selfe to all that take sword in hand for them, it were infinite.
for they Are the spirits of Devils: with promise of heaven it self to all that take sword in hand for them, it were infinite.
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Our experience in this age teacheth vs enough, & too much (if it so pleased God) that we cannot be ignorant of their most deuillish and desperate maner of fighting.
Our experience in this age Teaches us enough, & too much (if it so pleased God) that we cannot be ignorant of their most devilish and desperate manner of fighting.
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Thus much of their spirituall armie, and of their fight. They haue also other armies of warlike souldiers and captaines.
Thus much of their spiritual army, and of their fight. They have also other armies of warlike Soldiers and Captains.
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The pope neuer yet attempted any matter so wicked against any prince, or for his owne estate,
The pope never yet attempted any matter so wicked against any Prince, or for his own estate,
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but he had kings and dukes, and noble men that woulde alwayes be readie at his commandement to fight in his quarell:
but he had Kings and Dukes, and noble men that would always be ready At his Commandment to fight in his quarrel:
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and if other things failed, yet Peters patrimonie in Italie is so great, and the summes that haue and do come in by first fruits,
and if other things failed, yet Peter's patrimony in Italy is so great, and the sums that have and do come in by First fruits,
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& other infinite taxes, both of his clergie and laitie, that it was easie for him to raise an armie at any time in this later age. One while Charles the French emperor fought for him, another while Henry the third emperour of Germanie. Sometime he hath them of Italie at his commandement,
& other infinite Taxes, both of his Clergy and laity, that it was easy for him to raise an army At any time in this later age. One while Charles the French emperor fought for him, Another while Henry the third emperor of Germany. Sometime he hath them of Italy At his Commandment,
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as in times past the dukes of Hetruria, of Florence, and almost any other. The king of Sicilie was euer as his seruant.
as in times passed the Dukes of Etruria, of Florence, and almost any other. The King of Sicily was ever as his servant.
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France hath fought for him against the emperour, and against England, & against the Italians, and against one pope for another Pope.France hath fought for him against the emperor, and against England, & against the Italians, and against one pope for Another Pope.
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England hath not wanted in this kinde of seruice for him.England hath not wanted in this kind of service for him.
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Our kings he hath set against France, and France against vs, and our nobles against our owne princes, both of old time, and of late.
Our Kings he hath Set against France, and France against us, and our Nobles against our own Princes, both of old time, and of late.
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And this thing still he doth attempt.
And this thing still he does attempt.
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God confound his enterprises in this behalfe, as hee hath done hitherto in her Maiesties reigne.
God confound his enterprises in this behalf, as he hath done hitherto in her Majesties Reign.
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Now he hath but fewe in comparison, that wil take armes at his deuotion.
Now he hath but few in comparison, that will take arms At his devotion.
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The Spaniard, not in any regard of his Religion, but in hope of a Monarchie vnder his title, hath stepped forth as his champion in this age, to fight his warres for him.
The Spaniard, not in any regard of his Religion, but in hope of a Monarchy under his title, hath stepped forth as his champion in this age, to fight his wars for him.
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By him the armies are renewed and supplied in the Lowe countries:
By him the armies Are renewed and supplied in the Low countries:
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by him the warres are holden vp in France: through his meanes, Geneua hath bin besieged:
by him the wars Are held up in France: through his means, Geneva hath been besieged:
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and he hath sent his inuincible nauie to subdue vs: but God bee thanked, that hath drowned it in the seas.
and he hath sent his invincible navy to subdue us: but God be thanked, that hath drowned it in the Seas.
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We may not thinke, that either the beast or his champion will so giue ouer.
We may not think, that either the beast or his champion will so give over.
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For it is against the nature of the enemies of Gods people to desist, although they see Gods hand neuer so manifestly against them.
For it is against the nature of the enemies of God's people to desist, although they see God's hand never so manifestly against them.
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Not ten plagues will keepe Pharao from pursuing the Israelits. Not the Angel destroying an hundred and fourescore thousand in one night, will feare the Babylonians, but they will come against Ierusalem. It is fatall to the beast to bid battell so long, till he procure his owne ruine,
Not ten plagues will keep Pharaoh from pursuing the Israelites. Not the Angel destroying an hundred and fourescore thousand in one night, will Fear the Babylonians, but they will come against Ierusalem. It is fatal to the beast to bid battle so long, till he procure his own ruin,
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and the fall of thē that would hold him vp. They will fight againe:
and the fallen of them that would hold him up. They will fight again:
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809
The frogs, these vncleane spirits, that come ouer to vs, are a most sure token that we must looke for a tempest. It will come most certainely:The frogs, these unclean spirits, that come over to us, Are a most sure token that we must look for a tempest. It will come most Certainly:
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but when it will fall we are not certaine.
but when it will fallen we Are not certain.
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God turne it vpon their owne heads when so euer it commeth, as he did that which is past.
God turn it upon their own Heads when so ever it comes, as he did that which is passed.
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I haue spoken longer then I thought I should, of the first part touching the beast and his kings, and their armies. We can not speake too much against thē, that neuer thinke they do ynough against vs. It is good for vs to haue our mindes armed against them,
I have spoken longer then I Thought I should, of the First part touching the beast and his Kings, and their armies. We can not speak too much against them, that never think they do enough against us It is good for us to have our minds armed against them,
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and to be perswaded, that they are not only enemies to vs, but vnto God, and Iesus Christ, and his gospel, and the saluation of his people.
and to be persuaded, that they Are not only enemies to us, but unto God, and Iesus christ, and his gospel, and the salvation of his people.
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God graunt to our Queenes maiestie, and all our nobilitie, and the whole people, his spirit,
God grant to our Queens majesty, and all our Nobilt, and the Whole people, his Spirit,
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and grace, against the poyson of their doctrine, and his mightie defence against all their manifest terrors and secret conspiracies.
and grace, against the poison of their Doctrine, and his mighty defence against all their manifest terrors and secret conspiracies.
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This the God of all might and comfort, graunt vnto vs through Iesus Christ our Lord and Sauiour:
This the God of all might and Comfort, grant unto us through Iesus christ our Lord and Saviour:
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To whome with the Father, and the holy ghost, three persons and one God, be all honour,
To whom with the Father, and the holy ghost, three Persons and one God, be all honour,
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818
and glory, world without ende Amen.
and glory, world without end Amen.
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The second Sermon vpon Apoc. cap. 19. verse 19. I Deuided this verse into two parts.
The second Sermon upon Apocalypse cap. 19. verse 19. I Divided this verse into two parts.
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The one is of those that doe oppugne: the other of those that doe defend. I haue spoken alreadie of them that giue the onset.
The one is of those that do oppugn: the other of those that do defend. I have spoken already of them that give the onset.
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They were the beast, the kings of the earth, and their armies.
They were the beast, the Kings of the earth, and their armies.
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I shewed that the beast is the Pope of Rome: the kings of the earth are they that yeelde obedience to him:
I showed that the beast is the Pope of Rome: the Kings of the earth Are they that yield Obedience to him:
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their armies are first the spiritual and learned sorte, that striue to maintaine the popedome by witte & learning:their armies Are First the spiritual and learned sort, that strive to maintain the popedom by wit & learning:
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and secondly, the warriers and other people, that by sword and force do fight for him.
and secondly, the warriors and other people, that by sword and force do fight for him.
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Now it remaineth, to speake of the parties ye are oppugned, and doe defend themselues. They fight against him that sitteth on the horse, & against his armie.
Now it remains, to speak of the parties you Are oppugned, and do defend themselves. They fight against him that Sitteth on the horse, & against his army.
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For armie, some translations reade souldiers: But it doth not so well aunswere to the Greeke.
For army, Some Translations read Soldiers: But it does not so well answer to the Greek.
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The word signifieth an armie pressed forth, and set in order to battel.
The word signifies an army pressed forth, and Set in order to battle.
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He that rideth on the horse, is vnderstoode to bee Christ. His armie are they that beleeue his gospel & obey it.He that rides on the horse, is understood to be christ. His army Are they that believe his gospel & obey it.
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829
These are assalted & oppugned by the beast & his armies. Two thinges must bee obserued in this onset made against Christ and his people by the enemies.
These Are assaulted & oppugned by the beast & his armies. Two things must be observed in this onset made against christ and his people by the enemies.
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830
First, that Christ and his people haue the right and lawfull possession of the Church and the trueth, of heauen, of earth,
First, that christ and his people have the right and lawful possession of the Church and the truth, of heaven, of earth,
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and of all things, and that they would thrust both Christ and his, out of this possession. Christ sayeth of himselfe:
and of all things, and that they would thrust both christ and his, out of this possession. christ Saith of himself:
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832
All power is giuen vnto me in heauen and in earth, and his people are made the heires of the world:All power is given unto me in heaven and in earth, and his people Are made the Heirs of the world:
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for to thē it is said, all things are yours: and againe: He that ouer commeth shall inherite all.
for to them it is said, all things Are yours: and again: He that over comes shall inherit all.
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834
The beast then, and his armies, labour to thrust Christ & his armie out of all:
The beast then, and his armies, labour to thrust christ & his army out of all:
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835
Which they could not doe, if Christ and his people had not the right and possession of all.
Which they could not do, if christ and his people had not the right and possession of all.
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And Christ hath suffered them to besiege him, and his people, and to thrust them into verie great straites for a season.
And christ hath suffered them to besiege him, and his people, and to thrust them into very great straits for a season.
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837
For they haue bene constrained to flie into the wildernes and there to ly hid.
For they have be constrained to fly into the Wilderness and there to lie hid.
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But now Christ will vp on the white horse and raise the siege, and bee shut vp so straite no longer.
But now christ will up on the white horse and raise the siege, and be shut up so strait no longer.
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That is, the first thing that followeth of this, that the beast is he that maketh the assault.
That is, the First thing that follows of this, that the beast is he that makes the assault.
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The second thing that followeth thereof is this:
The second thing that follows thereof is this:
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that the enemies euer seeke their owne destruction, or els it would not come vpon them.
that the enemies ever seek their own destruction, or Else it would not come upon them.
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It should seeme reason, that Christ and his people should set vpon the beast & his armies. For is it meete that they, holding that which belongeth vnto Christ frō him, should not be suffered to liue and to enioye it? But Christ dealeth not so:
It should seem reason, that christ and his people should Set upon the beast & his armies. For is it meet that they, holding that which belongeth unto christ from him, should not be suffered to live and to enjoy it? But christ deals not so:
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he suffereth thē quietly to withdrawe thēselues from him, and letteth their fury increase, till they go about to roote him and his people from among them.
he suffers them quietly to withdraw themselves from him, and lets their fury increase, till they go about to root him and his people from among them.
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He giueth them scope to shewe their malice.
He gives them scope to show their malice.
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Now when Gods people seeme strangeliest assaulted, and are in danger of greatest bondage, then is their deliuerance neere at hand.
Now when God's people seem strangeliest assaulted, and Are in danger of greatest bondage, then is their deliverance near At hand.
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A prouerbe was made of ye dealing of Pharao with the Israelities, Quando duplicantur lateres, tum venit Moses:
A proverb was made of you dealing of Pharaoh with the Israelites, Quando duplicantur lateres, tum venit Moses:
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847
When the brickes are dubled, thē Moses commeth.
When the bricks Are doubled, them Moses comes.
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When the enemies armies are greatest and best furnished, then are they most neere their ouerthrow.
When the enemies armies Are greatest and best furnished, then Are they most near their overthrow.
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It is a thing worthie to be marked, how Antichrist still giueth the onset, and all his attempts for the most part, haue turned to his losse.
It is a thing worthy to be marked, how Antichrist still gives the onset, and all his attempts for the most part, have turned to his loss.
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This much of the beast & his assaulting, and of Christ and his being assaulted, and defending thēselues.
This much of the beast & his assaulting, and of christ and his being assaulted, and defending themselves.
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It followeth to shew what it meaneth, that Christ is described here by riding vpon a horse. The horse that he sitteth vpon, is said to be a white horse. And that it is Christ yt rideth vpon him, there can be no doubt.
It follows to show what it means, that christ is described Here by riding upon a horse. The horse that he Sitteth upon, is said to be a white horse. And that it is christ that rides upon him, there can be no doubt.
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For the discriptiō that goeth before can agree to none other. Thus Iohn saith of him:
For the description that Goes before can agree to none other. Thus John Says of him:
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I sawe heauē open, and behold, a white horse, and he that sate vpon him was called faithful and true: I saw heaven open, and behold, a white horse, and he that sat upon him was called faithful and true:
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and he iudgeth and fighteth righteously, & his eyes were as a flame of fire,
and he Judgeth and fights righteously, & his eyes were as a flame of fire,
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& on his head were many crownes, & he had a name written that no man knew but himselfe,
& on his head were many crowns, & he had a name written that no man knew but himself,
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& he was clothed in a garment dipt in blood, and his name is called the word of God,
& he was clothed in a garment dipped in blood, and his name is called the word of God,
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and out of his mouth went asharpe sword, that with it he should smite the heathen.
and out of his Mouth went asharpe sword, that with it he should smite the heathen.
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858
For he shal rule them with a rod of yron:
For he shall Rule them with a rod of iron:
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for he it is that treadeth the winepresse of the fiercenes & wrath of almightie God. for he it is that treadeth the winepress of the fierceness & wrath of almighty God.
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All these thinges agree to Christ alone.
All these things agree to christ alone.
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861
He is faithfull and true in his promises, hee iudgeth & fighteth righteously, in punishing the wicked,
He is faithful and true in his promises, he Judgeth & fights righteously, in punishing the wicked,
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& defending his people, while they continue in obedience to him:
& defending his people, while they continue in Obedience to him:
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863
his eyes are as fire, he seeth & searcheth all things, yea the hearts of men.
his eyes Are as fire, he sees & Searches all things, yea the hearts of men.
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He reigneth ouer all, and hath obteined many crownes by many victories, and kings and princes subdued vnto him:
He Reigneth over all, and hath obtained many crowns by many victories, and Kings and Princes subdued unto him:
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his garment was dipt in blood to redeeme vs, and he hath dipt it againe, & doth now dayly in the slaughter of his enemies:
his garment was dipped in blood to Redeem us, and he hath dipped it again, & does now daily in the slaughter of his enemies:
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his name & essence is such as none knoweth but God, that is, himselfe.
his name & essence is such as none Knoweth but God, that is, himself.
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And hee is the word of God which was in the beginning: which is, God by whome all thinges were made.
And he is the word of God which was in the beginning: which is, God by whom all things were made.
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Out of his mouth commeth the sharpe sword of Gods iust decree, which cōdēneth the enemies:
Out of his Mouth comes the sharp sword of God's just Decree, which Condemneth the enemies:
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& last of all he executeth gods vengeance vpon thē, and as it were presseth them in the winepresse of his wrath.
& last of all he Executeth God's vengeance upon them, and as it were Presseth them in the winepress of his wrath.
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870
Christ therefore is vnderstood by him that sitteth on the horse. christ Therefore is understood by him that Sitteth on the horse.
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But why is Christ said to sit vpon a horse, & that a white horse? What meaneth this horse? It is well knowen to all men, that the horse is a warlike beast,
But why is christ said to fit upon a horse, & that a white horse? What means this horse? It is well known to all men, that the horse is a warlike beast,
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872
& as it were made for warre. He is strōg to carry, & bold to come vpō the face of the enemie:
& as it were made for war. He is strong to carry, & bold to come upon the face of the enemy:
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873
he is swift to make speede, & fit to be turned this way & that way.
he is swift to make speed, & fit to be turned this Way & that Way.
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So he was apointed to warre. But for priestly actions, and persons, he was not thought meete:
So he was appointed to war. But for priestly actions, and Persons, he was not Thought meet:
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Therefore the priests of Egypt might not ride vpon a horse. It was thought among them a thing prophane.
Therefore the Priests of Egypt might not ride upon a horse. It was Thought among them a thing profane.
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876
Neither might some of the heathen Romane Flamines so much as touch a horse.
Neither might Some of the heathen Roman Flamines so much as touch a horse.
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And euen now, it is thought an vnseemely thing for the Pope to bee seene to ride vpon a horse within the citie of Rome, except onely vpon one solemne day in the yeare,
And even now, it is Thought an unseemly thing for the Pope to be seen to ride upon a horse within the City of Room, except only upon one solemn day in the year,
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when he rideth to the Laterane, and all his prelates with him vpon white horses. For otherwise in Rome he is caryed vpon mens shoulders for the most part.
when he rides to the Lateran, and all his Prelates with him upon white Horses. For otherwise in Room he is carried upon men's shoulders for the most part.
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Once a yeere he would like Christ, ride vpon a white horse:
Once a year he would like christ, ride upon a white horse:
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yet hee neuer rideth on the horse whereon Christ rideth, he can not abide yt white horse.
yet he never rides on the horse whereon christ rides, he can not abide that white horse.
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What then is this white horse? Some are of opinion, that the white horse is set as a token of the last iudgement,
What then is this white horse? some Are of opinion, that the white horse is Set as a token of the last judgement,
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and that Christ is here described to come vpon a white horse to iudge the world.
and that christ is Here described to come upon a white horse to judge the world.
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In such a sense a white cloude is giuen to him wherein he shall come. But it may seeme rather, that this description pertaineth not to the last iudgemēt:
In such a sense a white cloud is given to him wherein he shall come. But it may seem rather, that this description pertaineth not to the last judgement:
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First, because in iudgement hee is said commonly to sit vpon a throne, as in the next chapter,
First, Because in judgement he is said commonly to fit upon a throne, as in the next chapter,
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and in Daniel. And Paul saith: We shal all appeare before the iudgement seate of Christ.
and in daniel. And Paul Says: We shall all appear before the judgement seat of christ.
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886
Now a throne, or a seate, and a horse, haue a cōtrary signification: For the one pertaineth to quietnes, the other to motion.
Now a throne, or a seat, and a horse, have a contrary signification: For the one pertaineth to quietness, the other to motion.
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This descriptiō setteth forth Christ, as mouing & going forward, and not as resting and ending all.
This description sets forth christ, as moving & going forward, and not as resting and ending all.
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Secondly, the space of time, that is betweene this viage wherein Christ thus rideth, and the iudgement, will not suffer this to be vnderstoode of the last iudgement.
Secondly, the Molle of time, that is between this voyage wherein christ thus rides, and the judgement, will not suffer this to be understood of the last judgement.
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For as some thinke, there shalbe after this battel & ouerthrowe of the Beast here mentioned, a thousand yeres,
For as Some think, there shall After this battle & overthrown of the Beast Here mentioned, a thousand Years,
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or a great long space before the iudgemēt, or the end of al. Because after this, Iohn reporteth that he did see Satan bound a thousand yeres,
or a great long Molle before the judgement, or the end of all Because After this, John Reporteth that he did see Satan bound a thousand Years,
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891
and then let loose for a season. and then let lose for a season.
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892
I speake not of the Chiliasts, which imagined a thousand yeeres of happie life here on earth, after the resurrection.
I speak not of the Chiliasts, which imagined a thousand Years of happy life Here on earth, After the resurrection.
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893
But Morelius thinketh there may be a thousand yeeres, or a long time before the last iudgemēt after this ouerthrowe of Antichrist, for this should not be his finall ouerthrowe,
But Morelius Thinketh there may be a thousand Years, or a long time before the last judgement After this overthrown of Antichrist, for this should not be his final overthrown,
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894
but that he should renewe his strength somewhat againe, and fight yet against the saintes of God, which Iohn seemeth to meane,
but that he should renew his strength somewhat again, and fight yet against the Saints of God, which John seems to mean,
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when he saith in the next Chapter, that Gog and Magog, whose number was as the sande of the sea, were gathered and compassed the beloued citie,
when he Says in the next Chapter, that Gog and Magog, whose number was as the sand of the sea, were gathered and compassed the Beloved City,
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896
& fire came downe from heauen to consume them. & fire Come down from heaven to consume them.
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These and other things, which I will nowe recite, make many thinke, that the white horse here spoken of, pertaineth not to the last iudgement.
These and other things, which I will now recite, make many think, that the white horse Here spoken of, pertaineth not to the last judgement.
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What then may this white horse be? It is the Gospell, that being published and made knowne to the world, carieth Christ abroad:
What then may this white horse be? It is the Gospel, that being published and made known to the world, Carrieth christ abroad:
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according to it hee ouercommeth the beast. This runneth swiftly, this carieth him from place to place, vpon this he rideth as vpon the winges of the winde.
according to it he Overcometh the beast. This Runneth swiftly, this Carrieth him from place to place, upon this he rides as upon the wings of the wind.
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For he is described here by those thinges which yet pertaine to the publishing of his name among men, to the furtherance of his knowledge,
For he is described Here by those things which yet pertain to the publishing of his name among men, to the furtherance of his knowledge,
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and vanquishing of his enemies, and enlarging of his Church vpon earth.
and vanquishing of his enemies, and enlarging of his Church upon earth.
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To this it appertaineth that he is said to be faithfull and true in his promises to his elect;
To this it appertaineth that he is said to be faithful and true in his promises to his elect;
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903
that hee iudgeth and fighteth righteously for his people, in a righteous cause, and while they embrace righteousnes, that he hath many crownes vpon his head, kings yeelding their crownes to him, which before they submitted to the Pope:that he Judgeth and fights righteously for his people, in a righteous cause, and while they embrace righteousness, that he hath many crowns upon his head, Kings yielding their crowns to him, which before they submitted to the Pope:
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that he is called the word of God, as yet reuealing his secrete counsell:
that he is called the word of God, as yet revealing his secret counsel:
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that his garment is dipt in blood, making daily great slaughters of his enemies, and that a sharpe sword commeth out of his mouth,
that his garment is dipped in blood, making daily great slaughters of his enemies, and that a sharp sword comes out of his Mouth,
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euen his iust decree against the wicked.
even his just Decree against the wicked.
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In the sixt Chapter, the white horse hath receaued the like interpretation of the most Interpreters. Thus Iohn sayeth:
In the sixt Chapter, the white horse hath received the like Interpretation of the most Interpreters. Thus John Saith:
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I behelde, and loe there was a white horse, and he that sate on him had a bowe, I beheld, and lo there was a white horse, and he that sat on him had a bow,
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and a crowne was giuen vnto him, and hee went foorth conquering, that hee might ouercome. and a crown was given unto him, and he went forth conquering, that he might overcome.
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There by the white horse is meant the Gospell: with the bowe hee shot the arrowes of his worde, his threatnings and grieuous iudgements, and wounded his enemies.
There by the white horse is meant the Gospel: with the bow he shot the arrows of his word, his threatenings and grievous Judgments, and wounded his enemies.
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He went in the first age after his ascension, conquering and conuerting the world to himselfe,
He went in the First age After his Ascension, conquering and converting the world to himself,
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and still had more and more to conquer, because hee neuer wanted enemies.
and still had more and more to conquer, Because he never wanted enemies.
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And nowe towards the ende hee mounteth on the white horse, and againe rideth gloriously in the sight of his people.
And now towards the end he mounts on the white horse, and again rides gloriously in the sighed of his people.
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This horse (that is, his Gospell) is saide to be white. First, because without all vaile or couer it sheweth foorth the full purpose of Gods good will vnto men,
This horse (that is, his Gospel) is said to be white. First, Because without all veil or cover it shows forth the full purpose of God's good will unto men,
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for by it wee see God as in a glasse, and are made to knowe his fauour most clearely.
for by it we see God as in a glass, and Are made to know his favour most clearly.
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Secondly, because it teacheth and bringeth to vs iustification and forgiuenes of sinnes, which being laid holde on by faith, maketh vs white in the sight of God.
Secondly, Because it Teaches and brings to us justification and forgiveness of Sins, which being laid hold on by faith, makes us white in the sighed of God.
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Thirdly, because it doth commend vnto vs an innocent & a pure life, all the staines and blacknes of sinne being washed foorth.
Thirdly, Because it does commend unto us an innocent & a pure life, all the stains and blackness of sin being washed forth.
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And last of all, because Christ by it sheweth himselfe victorious & triumphant: for a white horse was vsed in triumph.
And last of all, Because christ by it shows himself victorious & triumphant: for a white horse was used in triumph.
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Thus is Christ described, by riding vpon a white horse.
Thus is christ described, by riding upon a white horse.
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The beast and his kings, and their armies, fight against him while he is thus sitting on the white horse.The beast and his Kings, and their armies, fight against him while he is thus sitting on the white horse.
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They cannot fight against him as he is in heauen, they cannot reach to his person there.
They cannot fight against him as he is in heaven, they cannot reach to his person there.
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Neither shall they haue any minde to fight against him, as he sitteth or commeth to iudgement,
Neither shall they have any mind to fight against him, as he Sitteth or comes to judgement,
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but their fiercenes being then banished, they shall tremble at his presence.
but their fierceness being then banished, they shall tremble At his presence.
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But as he sitteth on the white horse, as hee is made knowen to the world in his Gospell, by which hee maketh vs white, forgiuing our sinnes,
But as he Sitteth on the white horse, as he is made known to the world in his Gospel, by which he makes us white, forgiving our Sins,
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and chaunging our liues, so the beast fighteth against him. It will bee too late to fight, when he commeth in iudgement:
and changing our lives, so the beast fights against him. It will be too late to fight, when he comes in judgement:
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Then the beast himselfe shall haue no courage to fight.
Then the beast himself shall have no courage to fight.
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But nowe the meanest souldier, the basest Seminarye that is vnder the beaste, euery busie schismatike will encounter him and his whole armie,
But now the Meanest soldier, the Basest Seminary that is under the beast, every busy schismatic will encounter him and his Whole army,
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while hee sitteth on the white horse.
while he Sitteth on the white horse.
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Therefore in these daies they are so sawcie with him and his horse, and all his armie.
Therefore in these days they Are so saucy with him and his horse, and all his army.
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Of this, that Christ onely is captaine and generall on the one side, it followeth that they which will be saued, must cleaue to him alone for their saluation.
Of this, that christ only is captain and general on the one side, it follows that they which will be saved, must cleave to him alone for their salvation.
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Euery thing that is against him, or seemeth to steppe into his place, must be remooued.
Every thing that is against him, or seems to step into his place, must be removed.
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The Popes supremacie, the sacrifice of the Masse, adoration of images, inuocation of saintes, confidence in workes, all these must be reiected,
The Popes supremacy, the sacrifice of the Mass, adoration of Images, invocation of Saints, confidence in works, all these must be rejected,
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and wee must cleaue onely to Christ for saluation.
and we must cleave only to christ for salvation.
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His people are known by hauing him to be their leader, and not by a Pope,
His people Are known by having him to be their leader, and not by a Pope,
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or a city, or any one earthly power ruling ouer them. Againe it is to be concluded, that seeing Christ commeth no way to his Church,
or a City, or any one earthly power ruling over them. Again it is to be concluded, that seeing christ comes no Way to his Church,
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but sitting vpon the white horse, and that horse is his Gospell, therefore all men that will receaue him and his benefites, must submit themselues to be taught by his word,
but sitting upon the white horse, and that horse is his Gospel, Therefore all men that will receive him and his benefits, must submit themselves to be taught by his word,
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and seeke to knowe his Gospell: he that receaueth not his word, can not receaue him.
and seek to know his Gospel: he that receiveth not his word, can not receive him.
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Now would it seeme meete to shew (seeing the Gospel is this white horse that Christ doeth sit on) whether hee commeth vnto vs vpon it being read,
Now would it seem meet to show (seeing the Gospel is this white horse that christ doth fit on) whither he comes unto us upon it being read,
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or being preached? and whether the learned and preaching ministers onely bee this white horse,
or being preached? and whither the learned and preaching Ministers only be this white horse,
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or also the vnlearned and readers may be accounted such as beare forth Christ vnto his people? I thinke Christ commeth by the one and by the other,
or also the unlearned and Readers may be accounted such as bear forth christ unto his people? I think christ comes by the one and by the other,
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and each of them doeth beare him foorth, albeit he doeth ride more gloriously & swiftly in the sound of learned preaching.
and each of them doth bear him forth, albeit he doth ride more gloriously & swiftly in the found of learned preaching.
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But of this point I shall speake somewhat in the next part.
But of this point I shall speak somewhat in the next part.
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Thus much shall suffice to haue spoken of him which sitteth on the horse, which is Iesus Christ our king and onely captaine.
Thus much shall suffice to have spoken of him which Sitteth on the horse, which is Iesus christ our King and only captain.
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The next and last generall head to be spoken of, is the armie of Christ. The beast and his armies fight against Christ and his armie.
The next and last general head to be spoken of, is the army of christ. The beast and his armies fight against christ and his army.
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The Church of Christ is called by many names, but here in the matter and time of warre, it is called an armie.
The Church of christ is called by many names, but Here in the matter and time of war, it is called an army.
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Likewise Salomon sayth of it, that it is terrible as an armie with banners.
Likewise Solomon say of it, that it is terrible as an army with banners.
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Paul vsing the same Metaphore, will haue vs put on the armour of light, and saieth, that the weapons of our warfare are not carnall,
Paul using the same Metaphor, will have us put on the armour of Light, and Saith, that the weapons of our warfare Are not carnal,
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but mightie through God to cast downe holdes, and willeth vs to put vpon vs the whole armour of God, that we may be able to stand against the assaults of the deuill: but mighty through God to cast down holds, and wills us to put upon us the Whole armour of God, that we may be able to stand against the assaults of the Devil:
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and of himselfe he witnesseth, that he had fought a good fight, and finished his course.
and of himself he Witnesseth, that he had fought a good fight, and finished his course.
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So that there is a warre, and armour, and weapons, and fighting, that belongeth to gods people,
So that there is a war, and armour, and weapons, and fighting, that belongeth to God's people,
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and they altogether make an armie. The Church of England is an excellent and noble band of this armie.
and they altogether make an army. The Church of England is an excellent and noble band of this army.
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Wee are Christs souldiers, we beare his colours, he rideth before vs, and among vs vpon the white horse, he is our captaine,
we Are Christ Soldiers, we bear his colours, he rides before us, and among us upon the white horse, he is our captain,
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and we are his armie. Two kinds of enemies we haue that labour to perswade thēselues,
and we Are his army. Two Kinds of enemies we have that labour to persuade themselves,
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& the world, that we are not Christs armie, the Papists, and the Barrowists. Against the Papists we haue maintained, that the sound teaching of the word of God,
& the world, that we Are not Christ army, the Papists, and the Barrowists. Against the Papists we have maintained, that the found teaching of the word of God,
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and the lawfull administration of his Sacraments, are the most sure ensignes, whereby his armie is knowen:
and the lawful administration of his Sacraments, Are the most sure ensigns, whereby his army is known:
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and that we haue these among vs, and they are effectuall in vs. When we allege that which Christ saith:
and that we have these among us, and they Are effectual in us When we allege that which christ Says:
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My sheepe heare my voyce, and a strangers voyce they will not heare: That which Esaie hath:My sheep hear my voice, and a Strangers voice they will not hear: That which Isaiah hath:
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To the lawe, and to the testimonie, if they answere not according to this, it is because there is no light in thē. To the law, and to the testimony, if they answer not according to this, it is Because there is no Light in them.
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When we allege these, and the like places:
When we allege these, and the like places:
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we obtaine, that the true and sound setting forth of the worde of God, is a most certaine signe and note of the Church. That which Paul hath:
we obtain, that the true and found setting forth of the word of God, is a most certain Signen and note of the Church. That which Paul hath:
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If any man preach another gospel, let him be accursed. That which Iohn saith: He that abideth not in the doctrine of Christ, hath not God: If any man preach Another gospel, let him be accursed. That which John Says: He that Abideth not in the Doctrine of christ, hath not God:
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and if any man bring not the doctrine of Christ, receaue him not: declareth, that a false doctrine of the gospel and Christ, destroyeth the Church:and if any man bring not the Doctrine of christ, receive him not: Declareth, that a false Doctrine of the gospel and christ, Destroyeth the Church:
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especially, if ye errour be in the foundation, which is our iustification by faith in Christ,
especially, if you error be in the Foundation, which is our justification by faith in christ,
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and all those things which doe necessarily depend vpon it. Therefore the Apostle saith: Other foundation can no man lay, then that which is layed, euen Iesus Christ:
and all those things which do necessarily depend upon it. Therefore the Apostle Says: Other Foundation can no man lay, then that which is laid, even Iesus christ:
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And againe, Ye are built vpon the foundation of the Apostles and Prophets, Iesus Christ himselfe being the chiefe corner stone.
And again, You Are built upon the Foundation of the Apostles and prophets, Iesus christ himself being the chief corner stone.
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966
For this cause, Paul doth so carefully and oft, stand vpon the clearing of this article of our iustification by faith in Christ, in so manie of his Epistles.
For this cause, Paul does so carefully and oft, stand upon the clearing of this article of our justification by faith in christ, in so many of his Epistles.
p-acp d n1, np1 vdz av av-j cc av, vvb p-acp dt n-vvg pp-f d n1 pp-f po12 n1 p-acp n1 p-acp np1, p-acp av d pp-f po31 n2.
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The true doctrine of the Gospel, is thus founde to be the note, yea, and seede of the Church.
The true Doctrine of the Gospel, is thus found to be the note, yea, and seed of the Church.
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That the right and lawfull administration of the Sacraments pertaineth to the description, and declaration of the Church, we may easisily confirme.
That the right and lawful administration of the Sacraments pertaineth to the description, and declaration of the Church, we may easisily confirm.
cst dt j-jn cc j n1 pp-f dt n2 vvz p-acp dt n1, cc n1 pp-f dt n1, pns12 vmb av-j vvi.
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Our Sauiour ioyneth the Sacraments to the worde: Goe teach all nations, baptizing them. The Apostle doeth the like, when hee sayeth:
Our Saviour Joineth the Sacraments to the word: Go teach all Nations, baptizing them. The Apostle doth the like, when he Saith:
po12 n1 vvz dt n2 p-acp dt n1: vvb vvi d n2, vvg pno32. dt n1 vdz dt j, c-crq pns31 vvz:
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Christ hath clensed his Church, by the washing of water through the worde. And of the other Sacrament, it is sayde: christ hath cleansed his Church, by the washing of water through the word. And of the other Sacrament, it is said:
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Doe this in remembraunce of mee. And, drinke yee all of this. And the first Church gathered together after Christes ascension, is thus described:Do this in remembrance of me. And, drink ye all of this. And the First Church gathered together After Christ's Ascension, is thus described:
vdb d p-acp n1 pp-f pno11. cc, vvb pn22 d pp-f d. cc dt ord n1 vvn av p-acp npg1 n1, vbz av vvn:
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They that gladly receaued his worde, were baptized, and the same day there were added to the Church about three thousand soules, They that gladly received his word, were baptised, and the same day there were added to the Church about three thousand Souls,
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and they continued in the Apostles doctrine and fellowship, and breaking of bread and praiers. and they continued in the Apostles Doctrine and fellowship, and breaking of bred and Prayers.
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These things by the benefite of God we haue, the trueth of the Gospell, and the whole new and olde Testament in all points of substance of doctrine truly taught,
These things by the benefit of God we have, the truth of the Gospel, and the Whole new and old Testament in all points of substance of Doctrine truly taught,
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and set footh in this lande: the sacraments also are rightly administred. Wherefore we haue the true notes of the Church.
and Set footh in this land: the Sacraments also Are rightly administered. Wherefore we have the true notes of the Church.
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976
These are the true notes of the Church, such notes as are also causes of it:
These Are the true notes of the Church, such notes as Are also Causes of it:
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for the word and sacraments doe beget and nourish faith, by which we are vnited to Christ as to the heade.
for the word and Sacraments do beget and nourish faith, by which we Are united to christ as to the head.
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Many other things agree to the Church, as good workes, mutuall loue, true repentance, shunning of idolatrie, a right inuocation of the name of God, and the like.
Many other things agree to the Church, as good works, mutual love, true Repentance, shunning of idolatry, a right invocation of the name of God, and the like.
av-d j-jn n2 vvb p-acp dt n1, c-acp j n2, j n1, j n1, vvg pp-f n1, dt j-jn n1 pp-f dt n1 pp-f np1, cc dt j.
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But these are partes and effects and ornaments of the former, and concurre together with them:
But these Are parts and effects and Ornament of the former, and concur together with them:
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for the word taught must be vnderstood to be fruitfull, and so the sacraments to worke in mens soules,
for the word taught must be understood to be fruitful, and so the Sacraments to work in men's Souls,
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and both to be of power, or els they are no longer tokens to vs that wee are of the Church of God.
and both to be of power, or Else they Are no longer tokens to us that we Are of the Church of God.
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These things thus vnderstood, are the true and sufficient markes, whereby he that hath spirituall eyes, may see the Church of God.
These things thus understood, Are the true and sufficient marks, whereby he that hath spiritual eyes, may see the Church of God.
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These, by the speciall working of Iesus Christ, we yet retaine in such sorte, as they bring foorth fruite in mens hearts and liues.
These, by the special working of Iesus christ, we yet retain in such sort, as they bring forth fruit in men's hearts and lives.
np1, p-acp dt j n-vvg pp-f np1 np1, pns12 av vvi p-acp d n1, c-acp pns32 vvb av n1 p-acp ng2 n2 cc n2.
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God grant they may continue with vs, and be more effectuall to worke amendment in all.
God grant they may continue with us, and be more effectual to work amendment in all.
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As for those marks, wherby the Papists would haue the Church to be discerned, they are deceitfull, they can not point it out.
As for those marks, whereby the Papists would have the Church to be discerned, they Are deceitful, they can not point it out.
p-acp p-acp d n2, c-crq dt njp2 vmd vhi dt n1 pc-acp vbi vvn, pns32 vbr j, pns32 vmb xx vvi pn31 av.
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986
Antiquitie hath erred, Vniuersalitie hath bin corrupted, Vnitie may be in falshood, Succession in place may be without succession in trueth:Antiquity hath erred, Universality hath been corrupted, Unity may be in falsehood, Succession in place may be without succession in truth:
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987
their other marks are of like nature.
their other marks Are of like nature.
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988
The worde and Sacraments rightly set forth and receaued, and bringing forth fruite, can neuer deceaue vs,
The word and Sacraments rightly Set forth and received, and bringing forth fruit, can never deceive us,
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but bring vs directly to the true Church of Iesus Christ. But what shal we say to them that make discipline a necessarie marke of the Church: because our Sauiour saith:
but bring us directly to the true Church of Iesus christ. But what shall we say to them that make discipline a necessary mark of the Church: Because our Saviour Says:
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Baptize them, teaching thē to obserue whatsoeuer I haue commaunded you? The obseruation that our Sauiour speaketh of, is not of some certaine forme of outward gouernement,Baptise them, teaching them to observe whatsoever I have commanded you? The observation that our Saviour speaks of, is not of Some certain Form of outward government,
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but generally of obedience to faith, to loue, and to the whole lawe and Gospell.
but generally of Obedience to faith, to love, and to the Whole law and Gospel.
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As for that discipline by Elders in euery parish, it will not be found in those wordes of Christ. The Church can not well stand without all ecclesiasticall gouernement.
As for that discipline by Elders in every parish, it will not be found in those words of christ. The Church can not well stand without all ecclesiastical government.
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Yet it seemeth it did so stand in the captiuitie of Babylon: but without that forme it may very well stand and florish,
Yet it seems it did so stand in the captivity of Babylon: but without that Form it may very well stand and flourish,
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and so hath done in this and former ages in many places.
and so hath done in this and former ages in many places.
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Wherefore the worde and sacraments remaine as the markes in generall, whereby the Church may be discerned.
Wherefore the word and Sacraments remain as the marks in general, whereby the Church may be discerned.
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996
But the Barrowists, and such of whome they haue learned their principles, descend into a more speciall and neere description of the Church.
But the Barrowists, and such of whom they have learned their principles, descend into a more special and near description of the Church.
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The worde and Sacramentes are not such notes with them, as can point out a Church.
The word and Sacraments Are not such notes with them, as can point out a Church.
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998
What then is the Church of Christ in their account? diuerse of them haue gone about to describe it,
What then is the Church of christ in their account? diverse of them have gone about to describe it,
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but one especially would seeme to doe it most fully: therefore he describeth it in these wordes at large.
but one especially would seem to do it most Fully: Therefore he Describeth it in these words At large.
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The true planted, and rightly established Church of Christ, is a companie of faithful people, separated from the heathen of the land, gathered in the name of Christ, whome they truely worship, The true planted, and rightly established Church of christ, is a company of faithful people, separated from the heathen of the land, gathered in the name of christ, whom they truly worship,
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and readily obey, as their onely king, priest, and prophet, ioyned together as members of one bodie, ordered and gouerned by such officers and lawes,
and readily obey, as their only King, priest, and Prophet, joined together as members of one body, ordered and governed by such Officers and laws,
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1002
as Christ in his last will and testament hath thereunto ordained, all, and each of them, standing in and for their Christian libertie, to practise whatsoeuer God hath commanded,
as christ in his last will and Testament hath thereunto ordained, all, and each of them, standing in and for their Christian liberty, to practise whatsoever God hath commanded,
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and is reuealed to them in his holy worde, executing the Lordes iudgementes against all transgression and disobedience, which ariseth amongst them,
and is revealed to them in his holy word, executing the lords Judgments against all Transgression and disobedience, which arises among them,
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and cutting it off accordingly, by the power which their Lord and king Christ Iesus hath committed vnto them. and cutting it off accordingly, by the power which their Lord and King christ Iesus hath committed unto them.
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This is the Church, this is the armie of Christ in their account: and such they will not acknowledge vs to be.
This is the Church, this is the army of christ in their account: and such they will not acknowledge us to be.
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Our parishes which they call perishes, they examine by all ye parts of this description,
Our Parishes which they call Perishes, they examine by all you parts of this description,
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and wil not allowe to any parish, any one of these thinges. Ten partes are found in it:
and will not allow to any parish, any one of these things. Ten parts Are found in it:
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1008
Let vs see how they examine our Churches by them. First they say, the Church consisteth of a faithfull people.
Let us see how they examine our Churches by them. First they say, the Church Consisteth of a faithful people.
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None are accounted of thē to bee of the Church, but such as are regenerate,
None Are accounted of them to be of the Church, but such as Are regenerate,
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& haue the spirit, and are indued with knowledge, and haue receaued the gift of a sauing faith.
& have the Spirit, and Are endued with knowledge, and have received the gift of a Saving faith.
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But it is certaine, that many are in the visible church, that haue not these things.
But it is certain, that many Are in the visible Church, that have not these things.
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For first the kingdome of God is like a net that gathereth together good & bad:
For First the Kingdom of God is like a net that gathereth together good & bad:
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the bad are not regenerate, neither haue these things by thē named.
the bad Are not regenerate, neither have these things by them nam.
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And as many followed Christ, when he walked vpō earth & were his disciples, which followed not for regeneration,
And as many followed christ, when he walked upon earth & were his Disciples, which followed not for regeneration,
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but for that he fed their bodies: so is it in ye Church now.
but for that he fed their bodies: so is it in you Church now.
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And what shal we say of the tares ye Christ cōmandeth to be suffered til the haruest,
And what shall we say of the tares you christ commands to be suffered till the harvest,
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least the wheate be plucked vp with thē? They are not only hypocrites which are like the good,lest the wheat be plucked up with them? They Are not only Hypocrites which Are like the good,
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for ye tares are not like ye wheate, but ye open wicked & mightie:
for you tares Are not like the wheat, but you open wicked & mighty:
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which, if the Church would goe about to roote out from among them, they would indanger the whole,
which, if the Church would go about to root out from among them, they would endanger the Whole,
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as by experience hath oft bin feene. When Paul saieth: All men haue not faith:
as by experience hath oft been feene. When Paul Saith: All men have not faith:
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he speaketh not onely of them that are without, but euen of them that are within the Church.
he speaks not only of them that Are without, but even of them that Are within the Church.
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And to the Corinthians hee sayth: Some haue not the knowledge of God, I speake this to your shame.
And to the Corinthians he say: some have not the knowledge of God, I speak this to your shame.
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Wherefore, euen in the Church of Corinth, (the people whereof are called faithfull and Saintes) there were some that had no knowledge of God.
Wherefore, even in the Church of Corinth, (the people whereof Are called faithful and Saints) there were Some that had no knowledge of God.
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1024
And why may not that befall the Churches of Christ, which befell the Israelites? Vnto vs was the Gospell preached, as vnto them:
And why may not that befall the Churches of christ, which befell the Israelites? Unto us was the Gospel preached, as unto them:
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but the worde that they heard, profited not them, because it was not mixed with faith in those that heard it.
but the word that they herd, profited not them, Because it was not mixed with faith in those that herd it.
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As wee are like them in hearing, so why may not some among vs be like them in not beleeuing? And yet as they were,
As we Are like them in hearing, so why may not Some among us be like them in not believing? And yet as they were,
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so may we be reckoned of the outwarde Church.
so may we be reckoned of the outward Church.
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They see that the Church in the time of the Prophets, had many, which were neither regenerate,
They see that the Church in the time of the prophets, had many, which were neither regenerate,
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nor faithfull, such as had neither the spirrte nor knowledge. But they would make vs differ from them, in a straiter couenant of separation.
nor faithful, such as had neither the spirrte nor knowledge. But they would make us differ from them, in a straiter Covenant of separation.
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For they say, the carnal propagation from Abraham, and outward circumcision, was inough to keepe them in the Church:
For they say, the carnal propagation from Abraham, and outward circumcision, was enough to keep them in the Church:
p-acp pns32 vvb, dt j n1 p-acp np1, cc j n1, vbds av-d pc-acp vvi pno32 p-acp dt n1:
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but nothing keepeth vs in it that is outward, not baptisme, nor any outwarde thing, but onely grace, and faith, and the spirite:
but nothing Keepeth us in it that is outward, not Baptism, nor any outward thing, but only grace, and faith, and the Spirit:
cc-acp pix vvz pno12 p-acp pn31 cst vbz j, xx n1, ccx d j n1, cc-acp av-j n1, cc n1, cc dt n1:
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If any man haue not these, and be not so esteemed, hee is not to bee accounted so much as of the visible Church.
If any man have not these, and be not so esteemed, he is not to be accounted so much as of the visible Church.
cs d n1 vhb xx d, cc vbb xx av vvn, pns31 vbz xx pc-acp vbi vvn av av-d c-acp pp-f dt j n1.
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And this they grounde of the practise of the Iewes, which as they saye, separated none from their Synagogues for sinne. But this is false.
And this they ground of the practice of the Iewes, which as they say, separated none from their Synagogues for sin. But this is false.
cc d pns32 n1 pp-f dt n1 pp-f dt np2, r-crq c-acp pns32 vvb, vvd pix p-acp po32 n2 p-acp n1. p-acp d vbz j.
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Them that confessed Christ, they put out of their Synagogues, althogh vniustly:
Them that confessed christ, they put out of their Synagogues, although unjustly:
pno32 d vvn np1, pns32 vvd av pp-f po32 n2, cs av-j-u:
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& for diuers kindes of sinnes, they had diuerse sacrifices, which must bee offered by them,
& for diverse Kinds of Sins, they had diverse Sacrifices, which must be offered by them,
cc p-acp j n2 pp-f n2, pns32 vhd j n2, r-crq vmb vbi vvn p-acp pno32,
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before there coulde bee any attonement for them.
before there could be any atonement for them.
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So the Iewes separated some for sinnes, and yet wicked persons were stil of their outward Church.
So the Iewes separated Some for Sins, and yet wicked Persons were still of their outward Church.
np1 dt npg1 vvn d p-acp n2, cc av j n2 vbdr av pp-f po32 j n1.
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As for the places that they alleage, to proue that all in the Church must be faithfull,
As for the places that they allege, to prove that all in the Church must be faithful,
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and haue the spirite, petaine eyther to the elect onely, and such as are called according to purpose,
and have the Spirit, petaine either to the elect only, and such as Are called according to purpose,
cc vhb dt n1, vvb d p-acp dt n-vvn av-j, cc d c-acp vbr vvn vvg p-acp n1,
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as when it is saide, to so many as receaued him, he gaue power to bee made the sonnes of God: And againe:
as when it is said, to so many as received him, he gave power to be made the Sons of God: And again:
c-acp c-crq pn31 vbz vvn, p-acp av av-d c-acp vvd pno31, pns31 vvd n1 pc-acp vbi vvn dt n2 pp-f np1: cc av:
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I will write my lawes in their hearts: or else declare what euery one ought to be, and not what euery one is, or shalbe: as when Paul sayeth:I will write my laws in their hearts: or Else declare what every one ought to be, and not what every one is, or shall: as when Paul Saith:
pns11 vmb vvi po11 n2 p-acp po32 n2: cc av vvb r-crq d crd vmd pc-acp vbi, cc xx r-crq d pi vbz, cc vmb: c-acp c-crq np1 vvz:
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In Christ, neither circūcision auaileth any thing, nor vncircumcision, but a newe creature: or else speake of outward profession & shewe of faith:In christ, neither circumcision avails any thing, nor uncircumcision, but a new creature: or Else speak of outward profession & show of faith:
p-acp np1, dx n1 vvz d n1, ccx n1, cc-acp dt j n1: cc av vvb pp-f j n1 cc n1 pp-f n1:
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as whē the Corinthians are called faithfull, and such as S. Iames speaketh of in his second chapter:
as when the Corinthians Are called faithful, and such as S. James speaks of in his second chapter:
c-acp c-crq dt np1 vbr vvn j, cc d c-acp n1 np1 vvz pp-f p-acp po31 ord n1:
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or last of all, because some haue these in trueth, they are ascribed to ye rest,
or last of all, Because Some have these in truth, they Are ascribed to you rest,
cc ord pp-f d, c-acp d vhb d p-acp n1, pns32 vbr vvn p-acp pn22 vvb,
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because they make one outward body with thē, & are denominated of the best, as when Paul saith:
Because they make one outward body with them, & Are denominated of the best, as when Paul Says:
c-acp pns32 vvb pi j n1 p-acp pno32, cc vbr vvn pp-f dt js, c-acp c-crq np1 vvz:
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Such were some of you, but ye are washed, but ye are sanctified. Such were Some of you, but you Are washed, but you Are sanctified.
d vbdr d pp-f pn22, cc-acp pn22 vbr vvn, cc-acp pn22 vbr vvn.
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As Augustine sayeth, that a heape wherein lyeth more chaffe thē wheate, is yet called a heape of wheate,
As Augustine Saith, that a heap wherein lies more chaff them wheat, is yet called a heap of wheat,
p-acp np1 vvz, cst dt n1 c-crq vvz dc n1 pno32 n1, vbz av vvn dt n1 pp-f n1,
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and not of chaffe, because it is a heape for the wheates sake: and not of chaff, Because it is a heap for the wheats sake:
cc xx pp-f n1, c-acp pn31 vbz dt n1 p-acp dt vvz n1:
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So although there be wicked & vnfaithfull men in the Church, yet ye Church is called faithful,
So although there be wicked & unfaithful men in the Church, yet you Church is called faithful,
av cs pc-acp vbi j cc j n2 p-acp dt n1, av pn22 n1 vbz vvn j,
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because it is a Church for the faithful & godly, & not for the wicked.
Because it is a Church for the faithful & godly, & not for the wicked.
c-acp pn31 vbz dt n1 p-acp dt j cc j, cc xx p-acp dt j.
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Wherefore it is not necessarie, that the visible Church should consist onelie of a faithfull and a regenerate people, such as haue the knowledge and the spirite of God:
Wherefore it is not necessary, that the visible Church should consist only of a faithful and a regenerate people, such as have the knowledge and the Spirit of God:
c-crq pn31 vbz xx j, cst dt j n1 vmd vvi av-j pp-f dt j cc dt j-vvn n1, d c-acp vhb dt n1 cc dt n1 pp-f np1:
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the outward profession of these thinges, and the Sacraments, and the shadow as it were of the good, keepeth thē in the visible Church,
the outward profession of these things, and the Sacraments, and the shadow as it were of the good, Keepeth them in the visible Church,
dt j n1 pp-f d n2, cc dt n2, cc dt n1 c-acp pn31 vbdr pp-f dt j, vvz pno32 p-acp dt j n1,
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although such men are in it only for their further damnation, except they repent. Thus much of that they say, the Church must be a cōpanie of faithful people.
although such men Are in it only for their further damnation, except they Repent. Thus much of that they say, the Church must be a company of faithful people.
cs d n2 vbr p-acp pn31 av-j p-acp po32 jc n1, c-acp pns32 vvb. av d pp-f cst pns32 vvb, dt n1 vmb vbi dt n1 pp-f j n1.
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The second note which they make, is a separation frō the heathen of the land. These heathens they tearme by many other names, calling them vngodly, prophane, and atheists:
The second note which they make, is a separation from the heathen of the land. These Heathens they term by many other names, calling them ungodly, profane, and atheists:
dt ord n1 r-crq pns32 vvb, vbz dt n1 p-acp dt n-jn pp-f dt n1. np1 n2-jn pns32 n1 p-acp d j-jn n2, vvg pno32 j, j, cc n2:
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and the other common sort of them take all such as come to Church with vs, to bee no better:
and the other Common sort of them take all such as come to Church with us, to be no better:
cc dt n-jn j n1 pp-f pno32 vvi d d c-acp vvb p-acp n1 p-acp pno12, pc-acp vbi av-dx av-jc:
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the other (that will seeme to speake with more iudgement,) make such to be prophane, which are without the Church,
the other (that will seem to speak with more judgement,) make such to be profane, which Are without the Church,
dt n-jn (d vmb vvi pc-acp vvi p-acp dc n1,) vvb d pc-acp vbi j, r-crq vbr p-acp dt n1,
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or returne to their former filthines, or haue done any thing that may shewe them to bee without the couenant of Gods grace and free promise.
or return to their former filthiness, or have done any thing that may show them to be without the Covenant of God's grace and free promise.
cc vvi p-acp po32 j n1, cc vhb vdn d n1 cst vmb vvi pno32 pc-acp vbi p-acp dt n1 pp-f npg1 n1 cc j n1.
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1058
Euery man that hath not knowledge to render a distinct account of his faith, in all necessary branches, they esteeme prophane: thus they minse it:
Every man that hath not knowledge to render a distinct account of his faith, in all necessary branches, they esteem profane: thus they minse it:
d n1 cst vhz xx n1 pc-acp vvi dt j n1 pp-f po31 n1, p-acp d j n2, pns32 vvb j: av pns32 vvb pn31:
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but their writings and doings shewe, that all are prophane with them, that are not of their owne societie.
but their writings and doings show, that all Are profane with them, that Are not of their own society.
cc-acp po32 n2 cc n2-vdg vvb, cst d vbr j p-acp pno32, cst vbr xx pp-f po32 d n1.
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Now the separation frō prophane persons is so great a matter with thē, that if but one such man remaine & be kept in the Church, either he maketh it as they thinke, no Church,
Now the separation from profane Persons is so great a matter with them, that if but one such man remain & be kept in the Church, either he makes it as they think, no Church,
av dt n1 p-acp j n2 vbz av j dt n1 p-acp pno32, cst cs p-acp crd d n1 vvi cc vbi vvn p-acp dt n1, av-d pns31 vvz pn31 c-acp pns32 vvb, dx n1,
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1061
or at least, maketh all exercises of prayers, and of Sacramēts, to be of no vertue nor value,
or At least, makes all exercises of Prayers, and of Sacraments, to be of no virtue nor valve,
cc p-acp ds, vvz d n2 pp-f n2, cc pp-f n2, pc-acp vbi pp-f dx n1 ccx n1,
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but offēsiue to God, & hurtful to the Church.
but offensive to God, & hurtful to the Church.
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Therefore they accoūt our churches no churches, our sacramēts no sacramēts, our praiers no praiers, (if there were no other fault but this among vs) because we retaine ye prophane & vngodly in our Churches.
Therefore they account our Churches no Churches, our Sacraments no Sacraments, our Prayers no Prayers, (if there were no other fault but this among us) Because we retain you profane & ungodly in our Churches.
av pns32 n1 po12 n2 dx n2, po12 n2 dx n2, po12 n2 dx n2, (cs pc-acp vbdr dx j-jn n1 p-acp d p-acp pno12) c-acp pns12 vvb pn22 j cc j p-acp po12 n2.
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That the Church ought to be separated frō all such, or els that it can be no Church,
That the Church ought to be separated from all such, or Else that it can be no Church,
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and that the couenant otherwise is broken, thus they labour to proue: First, because the Lord sayeth in Moses:
and that the Covenant otherwise is broken, thus they labour to prove: First, Because the Lord Saith in Moses:
cc cst dt n1 av vbz vvn, av pns32 vvb pc-acp vvi: ord, c-acp dt n1 vvz p-acp np1:
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1066
I am the Lord your God, which haue separated you from other people. I answere: the Israelites were separated from other nations by blood, and by outward ceremonies:I am the Lord your God, which have separated you from other people. I answer: the Israelites were separated from other Nations by blood, and by outward ceremonies:
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we likewise by profession and Sacraments.
we likewise by profession and Sacraments.
pns12 av p-acp n1 cc n2.
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And as for the ignorant, and vnbeleeuers, and vngodly, the Churches of the Israelites and Iewes, could not be separated from them,
And as for the ignorant, and unbelievers, and ungodly, the Churches of the Israelites and Iewes, could not be separated from them,
cc c-acp p-acp dt j, cc n2, cc j, dt n2 pp-f dt np1 cc np2, vmd xx vbi vvn p-acp pno32,
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neither can the Church of Christ bee in this life freed from such.
neither can the Church of christ be in this life freed from such.
dx vmb dt n1 pp-f np1 vbi p-acp d n1 vvn p-acp d.
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Secondly, they would proue this separation by the wordes of Paul: A little leauen leaueneth the whole lumpe. And againe:
Secondly, they would prove this separation by the words of Paul: A little leaven leaveneth the Whole lump. And again:
ord, pns32 vmd vvi d n1 p-acp dt n2 pp-f np1: dt j n1 vvz dt j-jn n1. cc av:
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1071
If any that is called a brother be a fornicator, or couetous, or an idolater, or a rayler, or a drunckard, or an extortioner, with such a one eate not. If any that is called a brother be a fornicator, or covetous, or an idolater, or a railer, or a drunkard, or an extortioner, with such a one eat not.
cs d cst vbz vvn dt n1 vbb dt n1, cc j, cc dt n1, cc dt n1, cc dt n1, cc dt n1, p-acp d dt pi vvb xx.
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And to these, that is ioyned as being of like nature: We charge you, that you withdrawe your selues from euery brother that walketh inordinately.
And to these, that is joined as being of like nature: We charge you, that you withdraw your selves from every brother that walks inordinately.
cc p-acp d, cst vbz vvn p-acp vbg pp-f j n1: pns12 vvb pn22, cst pn22 vvi po22 n2 p-acp d n1 cst vvz av-j.
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1073
Of these places they conclude, that there is an infection to the Church by the wicked retained:
Of these places they conclude, that there is an infection to the Church by the wicked retained:
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1074
and that the Church can not bee the Church, except this lawe of separation bee practised.
and that the Church can not be the Church, except this law of separation be practised.
cc cst dt n1 vmb xx vbi dt n1, c-acp d n1 pp-f n1 vbi vvn.
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I answere, first, that the leauening and infection, was not in a wicked mans being in the Church,
I answer, First, that the leavening and infection, was not in a wicked men being in the Church,
pns11 vvb, ord, cst dt n-vvg cc n1, vbds xx p-acp dt j n2 vbg p-acp dt n1,
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1076
but in the reioycing at his wickednes. For so Paul sayeth: your reioysing is not good:
but in the rejoicing At his wickedness. For so Paul Saith: your rejoicing is not good:
cc-acp p-acp dt vvg p-acp po31 n1. p-acp av np1 vvz: po22 vvg vbz xx j:
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knowe ye not that a little leauen leaueneth the whole lumpe? Moreouer, a wicked man may infect and leauen others by his example:know you not that a little leaven leaveneth the Whole lump? Moreover, a wicked man may infect and leauen Others by his Exampl:
vvb pn22 xx d dt j n1 vvz dt j-jn n1? av, dt j n1 vmb vvi cc crd n2-jn p-acp po31 n1:
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1078
the rest he doth not infect.
the rest he does not infect.
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1079
And last of all wee saye, our Church retaineth none such, as that incestuous person was, if they be knowen. Where Paul sayeth:
And last of all we say, our Church retaineth none such, as that incestuous person was, if they be known. Where Paul Saith:
cc ord pp-f d pns12 vvb, po12 n1 vvz pix d, c-acp cst j n1 vbds, cs pns32 vbb vvn. q-crq np1 vvz:
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1080
If any that is called a brother, be a fornicator, eate not with such: and againe:If any that is called a brother, be a fornicator, eat not with such: and again:
cs d cst vbz vvn dt n1, vbb dt n1, vvb xx p-acp d: cc av:
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1081
Withdrawe your selues from euery brother that walketh inordinately: First, I answere, he must be accused and conuicted to be such, and admonished:Withdraw your selves from every brother that walks inordinately: First, I answer, he must be accused and convicted to be such, and admonished:
vvb po22 n2 p-acp d n1 cst vvz av-j: ord, pns11 vvb, pns31 vmb vbi vvn cc j-vvn pc-acp vbi d, cc vvn:
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1082
and if he amend not, he must be auoyded.
and if he amend not, he must be avoided.
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1083
Secondly, he must be shunned as touching familiaritie, with lyking, and fellowship, not to be companied with,
Secondly, he must be shunned as touching familiarity, with liking, and fellowship, not to be companied with,
ord, pns31 vmb vbi vvn p-acp vvg n1, p-acp n-vvg, cc n1, xx pc-acp vbi vvd p-acp,
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1084
as those with whome wee eate familiarlie. For so much importeth that he sayeth: Eate not with such, and withdrawe your selues from such.
as those with whom we eat familiarly. For so much imports that he Saith: Eat not with such, and withdraw your selves from such.
c-acp d p-acp ro-crq pns12 vvb av-jn. p-acp av d vvz cst pns31 vvz: vvb xx p-acp d, cc vvi po22 n2 p-acp d.
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1085
To shunne their companie in all thinges it is not meant:
To shun their company in all things it is not meant:
pc-acp vvi po32 n1 p-acp d n2 pn31 vbz xx vvn:
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1086
For in buying and selling, in submitting our selues to their gouernement, if they be our Magistrates,
For in buying and selling, in submitting our selves to their government, if they be our Magistrates,
c-acp p-acp vvg cc vvg, p-acp vvg po12 n2 p-acp po32 n1, cs pns32 vbb po12 n2,
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1087
or in any other necessarie duetie, they should not be auoyded. Last of all, their presence defileth not the Sacraments, nor maketh prayers vnprofitable ts vs, but to themselues.
or in any other necessary duty, they should not be avoided. Last of all, their presence Defileth not the Sacraments, nor makes Prayers unprofitable ts us, but to themselves.
cc p-acp d j-jn j n1, pns32 vmd xx vbi vvn. ord pp-f d, po32 n1 vvz xx dt n2, ccx vvz n2 j vvz pno12, cc-acp p-acp px32.
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1088
He that eateth and drincketh vnworthely, eateth and drincketh his owne damnation. But they saye, wee are vnworthie, by admitting vnworthie ones.He that Eateth and Drinketh unworthily, Eateth and Drinketh his own damnation. But they say, we Are unworthy, by admitting unworthy ones.
pns31 cst vvz cc vvz av-j, vvz cc vvz po31 d n1. p-acp pns32 vvb, pns12 vbr j, p-acp vvg j pi2.
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I answere, it is not in euery one to admit or to refuse, and therefore euery one cannot be guiltie.
I answer, it is not in every one to admit or to refuse, and Therefore every one cannot be guilty.
pns11 vvb, pn31 vbz xx p-acp d pi pc-acp vvi cc pc-acp vvi, cc av d pi vmbx vbi j.
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1090
And Iudas defiled not the Pascal lambe nor the Lords Supper, nor yet the rest that were present, but himselfe he defiled.
And Iudas defiled not the Pascal lamb nor the lords Supper, nor yet the rest that were present, but himself he defiled.
np1 np1 vvn xx dt np1 n1 ccx dt n2 n1, ccx av dt n1 cst vbdr j, cc-acp px31 pns31 vvd.
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1091
Againe they say, if we may not eate commune breade with them, much lesse may we eate the Lordes bread with them in the Sacrament.
Again they say, if we may not eat commune bread with them, much less may we eat the lords bred with them in the Sacrament.
av pns32 vvb, cs pns12 vmb xx vvi j n1 p-acp pno32, av-d av-dc vmb pns12 vvi dt ng1 n1 p-acp pno32 p-acp dt n1.
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1092
I answere, for our common meat we are oft at choise in what company to take it:
I answer, for our Common meat we Are oft At choice in what company to take it:
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1093
but the Sacrament wee must receiue with the Church, the wicked hath a commaundement to absteine from it:
but the Sacrament we must receive with the Church, the wicked hath a Commandment to abstain from it:
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and the worthy hath a commaundement to come vnto it: his presuming to come that ought not, must not exclude me that ought to come.
and the worthy hath a Commandment to come unto it: his presuming to come that ought not, must not exclude me that ought to come.
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This I speake of persons suspected to be reiected, & in deede wicked in themselues, but yet not conuicted openly before the Church.
This I speak of Persons suspected to be rejected, & in deed wicked in themselves, but yet not convicted openly before the Church.
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Of them yt are conuicted, I may say as Theodoret doth vpon this place. Si non oportet eos communis esse cibi participes, nec mysticiquidem certè & diuini.
Of them that Are convicted, I may say as Theodoret does upon this place. Si non oportet eos Communis esse cibi participes, nec mysticiquidem certè & Divine.
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If they must not be partakers of the cōmon bread, then certainely neither of the mysticall and diuine bread.
If they must not be partakers of the Common bred, then Certainly neither of the mystical and divine bred.
cs pns32 vmb xx vbi n2 pp-f dt j n1, av av-j d pp-f dt j cc j-jn n1.
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and as Ambrose saith, Cum fratre in quo vitia haec reperiuntur, non solum Sacramenta non edenda sed nec communem escam docet, vt erubescat cum vitatur & corrigat.
and as Ambrose Says, Cum fratre in quo Vices haec reperiuntur, non solum Sacraments non edenda sed nec communem escam docet, vt erubescat cum vitatur & corrigat.
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He teacheth that we must not onely not eate the Sacraments, but not so much as common meate with a brother in whom these sinnes shall be found. Photius readeth these words otherwise.
He Teaches that we must not only not eat the Sacraments, but not so much as Common meat with a brother in whom these Sins shall be found. Photius readeth these words otherwise.
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If any brother be named a fornicator, Talem fornicatorem, auarum, maledicum, ebriosum, hoc est, illum qui in propatulo talis est ita vt sic ab omnibus & dignoscatur & nominetur, and as he sayde before, ita vt communem illam appellationem in seipsum amplexus, ex hac potius quà m ex peculiari & proprio nomine,
If any brother be nam a fornicator, Talem fornicatorem, auarum, maledicum, ebriosum, hoc est, Ilum qui in propatulo Talis est ita vt sic ab omnibus & dignoscatur & nominetur, and as he said before, ita vt communem Illam appellationem in seipsum Amplexus, ex hac potius quà m ex peculiari & Properly nomine,
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& cognoscatur & vocetur, hunc inquam, & fugi imperat & vitari, & cum eo nec cibum sumere,
& Cognoscatur & vocetur, hunc inquam, & fugi Implead & vitari, & cum eo nec Food Sumere,
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nec miscere sermones, nec simul vitam ducere, non autem illum quem quidam carpunt esse maledicum. nec miscere Sermons, nec simul vitam ducere, non autem Ilum Whom quidam carpunt esse maledicum.
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Such a fornicator or rayler as is such a one openly, so that he is after that sort of all men knowen and named,
Such a fornicator or railer as is such a one openly, so that he is After that sort of all men known and nam,
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so that he hath receiued this common name to himselfe, and is rather knowen and called by it then by his proper name, he commaundeth such a one to be auoyded and shunned,
so that he hath received this Common name to himself, and is rather known and called by it then by his proper name, he commandeth such a one to be avoided and shunned,
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and that we shoulde neyther take meate, nor vse familiar talke, nor leade our life with him,
and that we should neither take meat, nor use familiar talk, nor lead our life with him,
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but hee commaundeth not that man so to bee shunned whome some carpe, as though hee were a backebiter.
but he commandeth not that man so to be shunned whom Some carp, as though he were a backbiter.
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Thus they vnderstand it of a man notoriously knowen and conuicted, and then of priuate and familiar companie,
Thus they understand it of a man notoriously known and convicted, and then of private and familiar company,
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and last of all, of societie in the Sacraments. Them that are notorious, the gouernement and lawes of our Church commaunde to be excluded,
and last of all, of society in the Sacraments. Them that Are notorious, the government and laws of our Church command to be excluded,
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1109
and it is put in practise: Wherefore our Church is not to be condemned for this.
and it is put in practice: Wherefore our Church is not to be condemned for this.
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That which they obiect in the second to the Corinthians: Be not vnequally yoked with the infidels:
That which they Object in the second to the Corinthians: Be not unequally yoked with the Infidels:
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For what fellowship hath righteousnesse with vnrighteousnesse? is spoken first of such, as acknowledge not Christ to be the redeemer, but were heathenish idolaters: For what fellowship hath righteousness with unrighteousness? is spoken First of such, as acknowledge not christ to be the redeemer, but were Heathenish Idolaters:
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we haue none such among vs. Secondly, if it be vnderstood also of the wicked liuers, it forbiddeth familiar conuersation with them:
we have none such among us Secondly, if it be understood also of the wicked livers, it forbiddeth familiar Conversation with them:
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for with such as we liue familiarlie, wee may be sayde to bee yoked. Thirdly, he will not haue vs bee partakers with them, in that they are vnrighteous,
for with such as we live familiarly, we may be said to be yoked. Thirdly, he will not have us be partakers with them, in that they Are unrighteous,
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and idolaters, neither by practise nor consent: but otherwise, to be in their companie vpon necessarie occasions, he doth not condemne.
and Idolaters, neither by practice nor consent: but otherwise, to be in their company upon necessary occasions, he does not condemn.
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As for that which Paul practised in the Acts: When certaine were hardened and disobeyed, speaking euil of the way of God, he departed from them, and separated the disciples:
As for that which Paul practised in the Acts: When certain were hardened and disobeyed, speaking evil of the Way of God, he departed from them, and separated the Disciples:
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perswadeth a separation from the open, and professed enemies of Christ. To such dogs, the holy thinges of God are not to bee giuen. And of such speaketh Saint Iohn: If there come anie vnto you,
Persuadeth a separation from the open, and professed enemies of christ. To such Dogs, the holy things of God Are not to be given. And of such speaks Saint John: If there come any unto you,
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and bring not this doctrine, bid him not God speede: for hee that biddeth him God speede, is partaker of his euil deedes. and bring not this Doctrine, bid him not God speed: for he that bids him God speed, is partaker of his evil Deeds.
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1118
If he be a blasphemer of the name of Christ, an open despiser of his Gospel, one that refuseth him,
If he be a blasphemer of the name of christ, an open despiser of his Gospel, one that Refuseth him,
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and acknowledgeth him not as Redeemer and God, hee is to be accounted an infidel, and by all meanes to be reiected.
and acknowledgeth him not as Redeemer and God, he is to be accounted an infidel, and by all means to be rejected.
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None such are admitted of vs, or mingled with vs, being once knowen.
None such Are admitted of us, or mingled with us, being once known.
pix d vbr vvn pp-f pno12, cc vvn p-acp pno12, vbg a-acp vvn.
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Moreouer, they thinke that Esay condemneth vs, for admitting a whole parish to the holy Communion, when he saith:
Moreover, they think that Isaiah Condemneth us, for admitting a Whole parish to the holy Communion, when he Says:
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Yee are they that haue forsaken the Lorde, and forgotten my holy mountaine, and haue prepared a table for the multitude, Ye Are they that have forsaken the Lord, and forgotten my holy mountain, and have prepared a table for the multitude,
pn22 vbr pns32 cst vhb vvn dt n1, cc vvn po11 j n1, cc vhb vvn dt n1 p-acp dt n1,
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and furnish the drincke offering for the number. Esay speaketh not of receauing a number into societie, to offer to the Lorde:and furnish the drink offering for the number. Isaiah speaks not of receiving a number into society, to offer to the Lord:
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but rather of sacrificing to a multitude of Idols, in steade of the true God. For hee opposeth the onely true God to a multitude whome they serued:
but rather of sacrificing to a multitude of Idols, in stead of the true God. For he Opposeth the only true God to a multitude whom they served:
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yea, some thinke that the names that are translated a number, and multitude, doe signifie Mars, and Mercurie. Wherefore, this pertaineth not to the admitting of manie to the Communion.
yea, Some think that the names that Are translated a number, and multitude, do signify Mars, and Mercury. Wherefore, this pertaineth not to the admitting of many to the Communion.
uh, d vvb cst dt n2 cst vbr vvn dt n1, cc n1, vdb vvi vvz, cc np1. c-crq, d vvz xx p-acp dt vvg pp-f d p-acp dt n1.
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1126
It was a commendation for the people and seruice of God, when they did all eate the passeouer,
It was a commendation for the people and service of God, when they did all eat the passover,
pn31 vbds dt n1 p-acp dt n1 cc n1 pp-f np1, c-crq pns32 vdd d vvi dt av,
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1127
and offer sacrifices together, as at their comming out of Egypt, and in the wildernes: and vnder Iosias and otherwise.
and offer Sacrifices together, as At their coming out of Egypt, and in the Wilderness: and under Iosias and otherwise.
cc vvi n2 av, c-acp p-acp po32 vvg av pp-f np1, cc p-acp dt n1: cc p-acp np1 cc av.
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It is much more to be misliked with vs, that some refraine from the communion, then that so many come vnto it.
It is much more to be misliked with us, that Some refrain from the communion, then that so many come unto it.
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They obiect many other things against the retayning of wicked men in the societie of the Church: but these are the chiefe.
They Object many other things against the retaining of wicked men in the society of the Church: but these Are the chief.
pns32 vvi d j-jn n2 p-acp dt vvg pp-f j n2 p-acp dt n1 pp-f dt n1: cc-acp d vbr dt j-jn.
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To answere all, woulde require a seuerall treatise.
To answer all, would require a several treatise.
p-acp n1 d, vmd vvi dt j n1.
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Their thirde note of a visible Church is, that it must be gathered in the name of Christ. Esay did so prophecie.
Their Third note of a visible Church is, that it must be gathered in the name of christ. Isaiah did so prophecy.
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1132
In that day the roote of Ishai shall stand vp for a signe vnto the people, the nations shall seeke vnto it. In that day the root of Jesse shall stand up for a Signen unto the people, the Nations shall seek unto it.
p-acp d n1 dt n1 pp-f np1 vmb vvi a-acp p-acp dt n1 p-acp dt n1, dt n2 vmb vvi p-acp pn31.
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1133
Whole nations and many nations shoulde come to Christ in steede of one nation.
whole Nations and many Nations should come to christ in steed of one Nation.
j-jn n2 cc d n2 vmd vvi p-acp np1 p-acp n1 pp-f crd n1.
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1134
Could this be but many wicked and vngodly should be mixed? and howe should the nations seeke to him? some in shewe, some in trueth:
Could this be but many wicked and ungodly should be mixed? and how should the Nations seek to him? Some in show, Some in truth:
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1135
some by outward profession, and some by inward feeling.
Some by outward profession, and Some by inward feeling.
d p-acp j n1, cc d p-acp j n-vvg.
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1136
When our Sauiour sayth, If I were lift vp from the earth, I woulde drawe all men vnto me, hee meaneth that such as come in trueth, shall come by his power: When our Saviour say, If I were lift up from the earth, I would draw all men unto me, he means that such as come in truth, shall come by his power:
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but hee meaneth not, that there should none come in outward fashion onely, & in word,
but he means not, that there should none come in outward fashion only, & in word,
cc-acp pns31 vvz xx, cst a-acp vmd pi vvi p-acp j n1 av-j, cc p-acp n1,
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1138
and yet in heart be farre from him, & in their deedes denie him.
and yet in heart be Far from him, & in their Deeds deny him.
cc av p-acp n1 vbi av-j p-acp pno31, cc p-acp po32 n2 vvi pno31.
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1139
And as he sayeth againe, where two or three are gathered together in my name, there am I in the middest of them:
And as he Saith again, where two or three Are gathered together in my name, there am I in the midst of them:
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1140
so are our assemblies in the name of Christ, if to come vpon his commaundement, to call vpon him, to heare his worde,
so Are our assemblies in the name of christ, if to come upon his Commandment, to call upon him, to hear his word,
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1141
and to receaue his Sacramentes, bee to be gathered in his name: and the wicked comming with vs, hindereth not this our purpose, nor disappointeth our worke. That which Peter saieth:
and to receive his Sacraments, be to be gathered in his name: and the wicked coming with us, hindereth not this our purpose, nor disappointeth our work. That which Peter Saith:
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To whome yee come as vnto a liuing stone, disalowed of men, but chosen of God, To whom ye come as unto a living stone, disallowed of men, but chosen of God,
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1143
and precious, and yee as liuely stones, bee made a spiritual house, an holie Priesthoode, to offer vp spirituall Sacrifices acceptable to God by Iesus Christ. and precious, and ye as lively stones, be made a spiritual house, an holy Priesthood, to offer up spiritual Sacrifices acceptable to God by Iesus christ.
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1144
This I say, is spoken of them which are called of God according to his eternall purpose.
This I say, is spoken of them which Are called of God according to his Eternal purpose.
d pns11 vvb, vbz vvn pp-f pno32 r-crq vbr vvn pp-f np1 vvg p-acp po31 j n1.
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1145
But none are thus ioyned to Christ, but onely such:
But none Are thus joined to christ, but only such:
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1146
yet for their sakes, the rest are so accounted, and take the name of that which is the chiefe:
yet for their sakes, the rest Are so accounted, and take the name of that which is the chief:
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1147
and so farre are they from making vs to bee separated from God, when we consent not to their sinnes, that they are tolerated and receaued into some outwarde honor of the Church for vs. These places sufficiently proue, that the Church of Christ must be ioyned vnto Christ the head.
and so Far Are they from making us to be separated from God, when we consent not to their Sins, that they Are tolerated and received into Some outward honour of the Church for us These places sufficiently prove, that the Church of christ must be joined unto christ the head.
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1148
But what exception can bee taken against our Churche? howe can it be sayde, that wee are not gathered together in the name of Christ? They saye, our Churches are gathered together, not in the name of Christ, but in the name of Antichrist. This is a most vile slaunder against the Church.
But what exception can be taken against our Church? how can it be said, that we Are not gathered together in the name of christ? They say, our Churches Are gathered together, not in the name of christ, but in the name of Antichrist. This is a most vile slander against the Church.
p-acp r-crq n1 vmb vbi vvn p-acp po12 n1? q-crq vmb pn31 vbb vvn, cst pns12 vbr xx vvn av p-acp dt n1 pp-f np1? pns32 vvb, po12 n2 vbr vvn av, xx p-acp dt n1 pp-f np1, p-acp p-acp dt n1 pp-f np1. d vbz dt av-ds j n1 p-acp dt n1.
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All that is proper to Antichrist we withstand, and therefore Antichrist seeing himselfe cast off,
All that is proper to Antichrist we withstand, and Therefore Antichrist seeing himself cast off,
av-d d vbz j p-acp np1 pns12 vvb, cc av np1 vvg px31 vvn a-acp,
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and vs not gathered in his name, striueth by force and policie, to gather vs to himselfe again.
and us not gathered in his name, strives by force and policy, to gather us to himself again.
cc pno12 xx vvn p-acp po31 n1, vvz p-acp n1 cc n1, pc-acp vvi pno12 pc-acp px31 av.
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The name of Antichrist included especiallie his supremacie, his humane traditions against the written worde of God, his idolatrie, his adoration of Saintes, his pilgrimages and reliques, his prayers for the dead and purgatorie, his iustification by workes, his satisfactions for sinnes, his doctrine of freewill, his vowes of pouertie, of single life, his workes of supererogation, his pardons and the like.
The name of Antichrist included especially his supremacy, his humane traditions against the written word of God, his idolatry, his adoration of Saints, his Pilgrimages and Relics, his Prayers for the dead and purgatory, his justification by works, his satisfactions for Sins, his Doctrine of freewill, his vows of poverty, of single life, his works of supererogation, his Pardons and the like.
dt n1 pp-f np1 vvd av-j po31 n1, po31 j n2 p-acp dt j-vvn n1 pp-f np1, po31 n1, po31 n1 pp-f np1, po31 n2 cc n2, po31 n2 p-acp dt j cc n1, po31 n1 p-acp n2, po31 n2 p-acp n2, po31 n1 pp-f n1, po31 n2 pp-f n1, pp-f j n1, po31 n2 pp-f n1, po31 n2 cc dt j.
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To come together in these opinions, and in the practise of those thinges, is to bee gathered in the name of Antichrist. But thus wee doe not.
To come together in these opinions, and in the practice of those things, is to be gathered in the name of Antichrist. But thus we do not.
p-acp vvb av p-acp d n2, cc p-acp dt n1 pp-f d n2, vbz pc-acp vbi vvn p-acp dt n1 pp-f np1. p-acp av pns12 vdb xx.
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Contrariewise, wee come to worship God in the name of Christ alone, to bee iustified by him, to heare his trueth:
Contrariwise, we come to worship God in the name of christ alone, to be justified by him, to hear his truth:
av, pns12 vvb p-acp n1 np1 p-acp dt n1 pp-f np1 av-j, pc-acp vbi vvn p-acp pno31, pc-acp vvi po31 n1:
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therefore wee are gathered in the name of Christ. The fourth note of a visible Church they make this, that it must worship Iesus Christ truelie.
Therefore we Are gathered in the name of christ. The fourth note of a visible Church they make this, that it must worship Iesus christ truly.
av pns12 vbr vvn p-acp dt n1 pp-f np1. dt ord n1 pp-f dt j n1 pns32 vvb d, cst pn31 vmb vvi np1 np1 av-j.
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It is out of question, that the true Church of God worshippeth Christ aright.
It is out of question, that the true Church of God Worshippeth christ aright.
pn31 vbz av pp-f n1, cst dt j n1 pp-f np1 vvz np1 av.
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But what can they alledge against vs and the worship that we performe to Christ? First the commandement, Thou shalt make no grauen image. They account vs idolaters.
But what can they allege against us and the worship that we perform to christ? First the Commandment, Thou shalt make no graven image. They account us Idolaters.
p-acp q-crq vmb pns32 vvi p-acp pno12 cc dt n1 cst pns12 vvb p-acp np1? np1 dt n1, pns21 vm2 vvi dx j-vvn n1. pns32 vvb pno12 n2.
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Then that to the Corinths, If anie man say vnto thee, that is sacrificed vnto idoles, eate it not because of him that shewed it.
Then that to the Corinths, If any man say unto thee, that is sacrificed unto Idols, eat it not Because of him that showed it.
av cst p-acp dt n2, cs d n1 vvb p-acp pno21, cst vbz vvn p-acp n2, vvb pn31 xx p-acp pp-f pno31 cst vvd pn31.
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Our seruice they say was once offered to idoles, and therefore now must not be vsed.
Our service they say was once offered to Idols, and Therefore now must not be used.
po12 n1 pns32 vvb vbds a-acp vvn p-acp n2, cc av av vmb xx vbi vvn.
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To these they ioine that of Esay, They that sanctifie thēselues & purifie themselues in the gardens behind a tree in the middest eating swines flesh,
To these they join that of Isaiah, They that sanctify themselves & purify themselves in the gardens behind a tree in the midst eating Swine Flesh,
p-acp d pns32 vvi d pp-f np1, pns32 cst vvb px32 cc vvb px32 p-acp dt n2 p-acp dt n1 p-acp dt n1 vvg ng1 n1,
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and such abomination, euen the mouse shalbe consumed together saith the Lord. and such abomination, even the mouse shall consumed together Says the Lord.
cc d n1, av-j dt n1 vmb|vbi vvn av vvz dt n1.
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In their account our prayers & the forme of our publike seruice is swines flesh, or as a mouse, which things were vncleane,
In their account our Prayers & the Form of our public service is Swine Flesh, or as a mouse, which things were unclean,
p-acp po32 n1 po12 n2 cc dt n1 pp-f po12 j n1 vbz ng1 n1, cc p-acp dt n1, r-crq n2 vbdr j,
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and might not be offered to God by the law.
and might not be offered to God by the law.
cc vmd xx vbi vvn p-acp np1 p-acp dt n1.
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And to this end they heape vp many places of like nature, as that of Deuteronomy, & such other:
And to this end they heap up many places of like nature, as that of Deuteronomy, & such other:
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Thou shalt offer to the Lorde thy God no bullocke nor sheepe wherein is blemish, or any euill fauoured thing, for that is an abomination to the Lorde thy God. Thou shalt offer to the Lord thy God no bullock nor sheep wherein is blemish, or any evil favoured thing, for that is an abomination to the Lord thy God.
pns21 vm2 vvi p-acp dt n1 po21 n1 dx n1 ccx n1 c-crq vbz n1, cc d j-jn j-vvn n1, p-acp d vbz dt n1 p-acp dt n1 po21 n1.
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Such a sacrifice they iudge the seruice that we offer to God by the booke of common prayer to be.
Such a sacrifice they judge the service that we offer to God by the book of Common prayer to be.
d dt n1 pns32 vvb dt n1 cst pns12 vvb p-acp np1 p-acp dt n1 pp-f j n1 pc-acp vbi.
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Therefore they giue names of reproche and disdaine vnto the booke, calling it the Statute booke, and stinted seruice, and staruers booke, and such like.
Therefore they give names of reproach and disdain unto the book, calling it the Statute book, and stinted service, and staruers book, and such like.
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Against this booke they fight as against a most pregnant idole. We worshippe not God aright, because we worship him by this booke.
Against this book they fight as against a most pregnant idol. We worship not God aright, Because we worship him by this book.
p-acp d n1 pns32 vvb a-acp p-acp dt av-ds j n1. pns12 vvb xx np1 av, c-acp pns12 vvb pno31 p-acp d n1.
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The worshippe of God is large:
The worship of God is large:
dt n1 pp-f np1 vbz j:
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faith, hearing of his worde, reading of the Scriptures, and euerie good worke pertaineth to his worshippe.
faith, hearing of his word, reading of the Scriptures, and every good work pertaineth to his worship.
n1, vvg pp-f po31 n1, vvg pp-f dt n2, cc d j n1 vvz p-acp po31 n1.
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All the seruice and duetie we doe to God, are not done by the reading and vsing of that booke.
All the service and duty we do to God, Are not done by the reading and using of that book.
av-d dt n1 cc n1 pns12 vdb p-acp np1, vbr xx vdn p-acp dt n-vvg cc vvg pp-f d n1.
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Nay all our prayers in the Church are not out of it. The preachers vse the libertie of their mind, and motion of Gods spirite.
Nay all our Prayers in the Church Are not out of it. The Preachers use the liberty of their mind, and motion of God's Spirit.
uh-x d po12 n2 p-acp dt n1 vbr xx av pp-f pn31. dt n2 vvb dt n1 pp-f po32 n1, cc n1 pp-f npg1 n1.
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So that all our worship, and all our prayers are not done by that booke. But they say, that booke and the worship done by it is idolatrous.
So that all our worship, and all our Prayers Are not done by that book. But they say, that book and the worship done by it is idolatrous.
av cst d po12 n1, cc d po12 n2 vbr xx vdn p-acp d n1. p-acp pns32 vvb, cst n1 cc dt n1 vdn p-acp pn31 vbz j.
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First they condemne it in generall, and then in particular. In generall they mislike for fiue things.
First they condemn it in general, and then in particular. In general they mislike for fiue things.
ord pns32 vvb pn31 p-acp n1, cc av p-acp j. p-acp n1 pns32 vvb p-acp crd n2.
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First, because the prayers are read.
First, Because the Prayers Are read.
ord, c-acp dt n2 vbr vvn.
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The reading of prayers, they say, can not bee with sighes and grones, nor come of faith,
The reading of Prayers, they say, can not be with sighs and groans, nor come of faith,
dt n-vvg pp-f n2, pns32 vvb, vmb xx vbi p-acp n2 cc n2, ccx vvb pp-f n1,
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nor proceede from the motion of the spirite, nor haue any feeling ioyned with it, and hath no warrant by commaundement or practise from Christ and his Apostles.
nor proceed from the motion of the Spirit, nor have any feeling joined with it, and hath no warrant by Commandment or practice from christ and his Apostles.
ccx vvi p-acp dt n1 pp-f dt n1, ccx vhb d n1 vvn p-acp pn31, cc vhz dx n1 p-acp n1 cc n1 p-acp np1 cc po31 n2.
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Prayers read (they say) are onely for meditation, and not for inuocation. This is their accusation against the prayers that are read out of a booke. When our Sauiour sayeth:
Prayers read (they say) Are only for meditation, and not for invocation. This is their accusation against the Prayers that Are read out of a book. When our Saviour Saith:
n2 vvn (pns32 vvb) vbr j p-acp n1, cc xx p-acp n1. d vbz po32 n1 p-acp dt n2 cst vbr vvn av pp-f dt n1. c-crq po12 n1 vvz:
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The true worshippers must worshippe the father in spirite and trueth: and Paul, the spirite helpeth our infirmtties, then they suppose that prayers read are excluded,The true worshippers must worship the father in Spirit and truth: and Paul, the Spirit Helpeth our infirmtties, then they suppose that Prayers read Are excluded,
dt j n2 vmb vvi dt n1 p-acp n1 cc n1: cc np1, dt n1 vvz po12 n2, av pns32 vvb d n2 vvn vbr vvn,
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as though they proceeded not of the spirite.
as though they proceeded not of the Spirit.
c-acp cs pns32 vvd xx pp-f dt n1.
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Prayers are not so much vsed of the people, nor of any of vs as they ought to be.
Prayers Are not so much used of the people, nor of any of us as they ought to be.
n2 vbr xx av av-d vvn pp-f dt n1, ccx pp-f d pp-f pno12 c-acp pns32 vmd pc-acp vbi.
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It is the chiefe meanes to obtaine Gods fauour, to keepe our selues in his feare,
It is the chief means to obtain God's favour, to keep our selves in his Fear,
pn31 vbz dt j-jn n2 pc-acp vvi npg1 n1, pc-acp vvi po12 n2 p-acp po31 n1,
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and to worke all goodnes in vs. If prayers by the booke were no praiers, we should be much more barren in this exercise then we are.
and to work all Goodness in us If Prayers by the book were no Prayers, we should be much more barren in this exercise then we Are.
cc pc-acp vvi d n1 p-acp pno12 cs n2 p-acp dt n1 vbdr dx n2, pns12 vmd vbi av-d av-dc j p-acp d n1 cs pns12 vbr.
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This were a good meanes for the deuill to bannish prayer from a great number altogether.
This were a good means for the Devil to banish prayer from a great number altogether.
d vbdr dt j n2 p-acp dt n1 pc-acp vvi n1 p-acp dt j n1 av.
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I would know in respect of the hearer, what great difference it is, if the prayer be read to him or pronounced out of thy heart? Neyther way doth it come out of his heart as the fountaine.
I would know in respect of the hearer, what great difference it is, if the prayer be read to him or pronounced out of thy heart? Neither Way does it come out of his heart as the fountain.
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It commeth thus to passe also with many that vtter conceiued prayers, that for the most part they vse the same fourme of words,
It comes thus to pass also with many that utter conceived Prayers, that for the most part they use the same Form of words,
pn31 vvz av pc-acp vvi av p-acp d cst j j-vvn n2, cst p-acp dt av-ds n1 pns32 vvb dt d n1 pp-f n2,
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& the same matter in most points of their praiers.
& the same matter in most points of their Prayers.
cc dt d n1 p-acp ds n2 pp-f po32 n2.
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Againe what would this liberty of euery mans praying publike at his owne motion, hauing that office, bring vpon the Churches? Infinite & intollerable babling in some,
Again what would this liberty of every men praying public At his own motion, having that office, bring upon the Churches? Infinite & intolerable babbling in Some,
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& dānable & most heretical petitions in a great number. But they say praiers read are not of the spirite, nor with sighes, nor feeling.
& damnable & most heretical petitions in a great number. But they say Prayers read Are not of the Spirit, nor with sighs, nor feeling.
cc j cc av-ds j n2 p-acp dt j n1. p-acp pns32 vvb n2 vvn vbr xx pp-f dt n1, ccx p-acp n2, ccx n1.
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The very reading is not praying but the motion and desire to God in reading is praying.
The very reading is not praying but the motion and desire to God in reading is praying.
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This motion is not hindered, but furthered by reading: because it bringeth to the vnderstanding that which the heart longeth after.
This motion is not hindered, but furthered by reading: Because it brings to the understanding that which the heart Longeth After.
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As one candle receiueth light of another, so euen in prayer the heart receiueth light and heate by meanes of the words read and heard.
As one candle receiveth Light of Another, so even in prayer the heart receiveth Light and heat by means of the words read and herd.
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Christ set down a fourme of words and sayd, when you pray, pray thus. christ Set down a Form of words and said, when you pray, pray thus.
np1 vvn a-acp dt n1 pp-f n2 cc vvd, c-crq pn22 vvb, vvb av.
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Nowe he that vseth the wordes, and matter, and affection, prayeth thus, rather then he that vseth the matter and affection onely.
Now he that uses the words, and matter, and affection, Prayeth thus, rather then he that uses the matter and affection only.
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And the words of some petitions we vse of necessitie, as forgiue vs our sinnes or trespasses, and therefore may well vse all.
And the words of Some petitions we use of necessity, as forgive us our Sins or Trespasses, and Therefore may well use all.
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Christ himselfe in the garden prayed thrise, saying the same words. christ himself in the garden prayed thrice, saying the same words.
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Dauid made diuers Psalmes to be sung in Gods seruice, and intitleth them to the parties that should be leaders in them.David made diverse Psalms to be sung in God's service, and entitleth them to the parties that should be leaders in them.
np1 vvd j n2 pc-acp vbi vvn p-acp npg1 n1, cc vvz pno32 p-acp dt n2 cst vmd vbi n2 p-acp pno32.
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The hundred thirtie and sixt psalme was cōmonly sung in time of thanksgiuing, for great and extraordinarie victories:
The hundred thirtie and sixt psalm was commonly sung in time of thanksgiving, for great and extraordinary victories:
dt crd crd cc ord n1 vbds av-j vvn p-acp n1 pp-f n1, p-acp j cc j n2:
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first Dauid himselfe vsed it, then Iehosaphat, and after that Iudas Maccabeus. Ioel in the publike fast telleth what the priestes should say,
First David himself used it, then Jehoshaphat, and After that Iudas Maccabeus. Joel in the public fast Telleth what the Priests should say,
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and biddeth them pronounce these words:
and bids them pronounce these words:
cc vvz pno32 vvi d n2:
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Spare thy people, O Lorde, and giue not thine heritage into reproche, that the heathen shoulde rule ouer them: Spare thy people, Oh Lord, and give not thine heritage into reproach, that the heathen should Rule over them:
vvb po21 n1, uh n1, cc vvb xx po21 n1 p-acp n1, cst dt j-jn vmd vvi p-acp pno32:
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wherefore should they say among the people, where is their God? Hoseah biddeth the people take vnto them words, and say to the Lord: Wherefore should they say among the people, where is their God? Hosea bids the people take unto them words, and say to the Lord:
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Take away all iniquitie, and receiue vs graciously, so will we render the calues of our lippes, Asshur shall not saue vs, Take away all iniquity, and receive us graciously, so will we render the calves of our lips, Asshur shall not save us,
vvb av d n1, cc vvb pno12 av-j, av vmb pns12 vvi dt n2 pp-f po12 n2, np1 vmb xx vvi pno12,
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neyther will wee ride vpon horses, neyther will wee say any more to the worke of our hands, yee are our Gods:
neither will we ride upon Horses, neither will we say any more to the work of our hands, ye Are our God's:
dx vmb pns12 vvi p-acp n2, dx vmb pns12 vvi d dc p-acp dt n1 pp-f po12 n2, pn22 vbr po12 n2:
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for in thee the fatherlesse findeth mercie. for in thee the fatherless finds mercy.
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God prescribed a fourme of blessing to Aaron and his sonne, wherewith they shoulde blesse the people:
God prescribed a Form of blessing to Aaron and his son, wherewith they should bless the people:
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commaunding them to say, The Lorde blesse thee and keepe thee, and so soorth.
commanding them to say, The Lord bless thee and keep thee, and so forth.
vvg pno32 pc-acp vvi, dt n1 vvb pno21 cc vvi pno21, cc av av.
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Moses vsed a fourme of wordes as a prayer at the going forwarde and resting of the Arke:Moses used a Form of words as a prayer At the going forward and resting of the Ark:
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and Dauid in his prayer hath the same. and David in his prayer hath the same.
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Seeing these things are so, prayers read may be vsed, & a man by them may perfourme vnto God spirituall and acceptable seruice.
Seeing these things Are so, Prayers read may be used, & a man by them may perform unto God spiritual and acceptable service.
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The second thing for which they mislike the booke is, because it is prescribed and imposed, and vsed continually.
The second thing for which they mislike the book is, Because it is prescribed and imposed, and used continually.
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This cutteth off the libertie of the Church (they say) and bringeth it into bondage:
This cutteth off the liberty of the Church (they say) and brings it into bondage:
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this is tedious to men, and Penrie is not ashamed to say, it is lothsome to God to be serued so oft as it were with one dish.
this is tedious to men, and Penrie is not ashamed to say, it is loathsome to God to be served so oft as it were with one dish.
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The libertie that these men chalenge is such, as that they will be bound to nothing, especially in religion.
The liberty that these men challenge is such, as that they will be bound to nothing, especially in Religion.
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& in things indifferent, neither by prince nor by any law of man be it neuer so good & godly, the thing is misliked,
& in things indifferent, neither by Prince nor by any law of man be it never so good & godly, the thing is misliked,
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because it is prescribed and imposed vpon vs. Doth the very imposing and bond by law make it vnholy? Then acknowledge not the Trinitie, nor receiue the canonicall Scripture, nor seeke to knowe Gods commandements nor Christian faith:
Because it is prescribed and imposed upon us Does the very imposing and bound by law make it unholy? Then acknowledge not the Trinity, nor receive the canonical Scripture, nor seek to know God's Commandments nor Christian faith:
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For these things by law are imposed vpō vs. But this diminisheth not our liberty,
For these things by law Are imposed upon us But this diminisheth not our liberty,
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nor taketh away our willing seruing of God, in these things imposed, but rather maketh vs more willing.
nor Takes away our willing serving of God, in these things imposed, but rather makes us more willing.
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And as for tediousnesse to the Lord, because these prayers are old and vsuall, it is not to be feared.
And as for tediousness to the Lord, Because these Prayers Are old and usual, it is not to be feared.
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For in his seruice he requireth not newe words, but a newe heart.
For in his service he requires not new words, but a new heart.
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The worshippe and prayer is newe to God, so oft as our heart is renewed with zeale and true repentance, and good affection to it.
The worship and prayer is new to God, so oft as our heart is renewed with zeal and true Repentance, and good affection to it.
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For the prayer to God is not the outward word, but the inward desire and affection.
For the prayer to God is not the outward word, but the inward desire and affection.
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The third thing in generall for which they condemne the booke is, for that it is mans inuention.
The third thing in general for which they condemn the book is, for that it is men invention.
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Whatsoeuer man deuiseth, that they count vncleane and not to be vsed in prayer.
Whatsoever man devises, that they count unclean and not to be used in prayer.
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When mens traditions and inuentions are reprooued in Gods seruice by scripture, hitherto by all godly writers, those things haue bene vnderstood which are contrary to Gods word.
When men's traditions and Inventions Are reproved in God's service by scripture, hitherto by all godly writers, those things have be understood which Are contrary to God's word.
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Things agreeable are not so accounted mens inuentions, that they should be condemned.
Things agreeable Are not so accounted men's Inventions, that they should be condemned.
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For if simply to come from the wit and braine of man be naught, thē were preaching to be banished,
For if simply to come from the wit and brain of man be nought, them were preaching to be banished,
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and then euen conceiued prayers must be excluded, and so much more, because they be new inuentions euery day:
and then even conceived Prayers must be excluded, and so much more, Because they be new Inventions every day:
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and this, if it be any, it is but one.
and this, if it be any, it is but one.
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It is not a deuise of man, therefore to be reiected, which is agreeable to the word of God,
It is not a devise of man, Therefore to be rejected, which is agreeable to the word of God,
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as those things in this booke are, whereby we worship God.
as those things in this book Are, whereby we worship God.
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The fourth generall cause of reiecting the booke is, for that it is in many points taken out of the Popes portesse.
The fourth general cause of rejecting the book is, for that it is in many points taken out of the Popes portess.
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Therefore Barrowe calleth it a great colloppe, or a pigge of that mezeled hogge.
Therefore Barrowe calls it a great colloppe, or a pig of that mezeled hog.
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In this behalfe another of them sayeth, wee beare the image of the beast, for that we vse some part of his forme of liturgie.
In this behalf Another of them Saith, we bear the image of the beast, for that we use Some part of his Form of liturgy.
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It is certaine that a great part of the publike prayer in that booke which the Romanes vse, was practised in the Church before the beast came in that chaire.
It is certain that a great part of the public prayer in that book which the Romans use, was practised in the Church before the beast Come in that chair.
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And often times Gods people haue eyther taken or resumed those things to Gods worshippe, which haue bene abused by idolaters.
And often times God's people have either taken or resumed those things to God's worship, which have be abused by Idolaters.
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The spoiles of Egypt & of Iericho, the vessels of the tēple abused by the Babylonians were againe applied to Gods seruice.
The spoils of Egypt & of Jericho, the vessels of the temple abused by the Babylonians were again applied to God's service.
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If we vsed any thing wherein the Pope sheweth himselfe to bee the beast, as his worshipping of dead Saints,
If we used any thing wherein the Pope shows himself to be the beast, as his worshipping of dead Saints,
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and images, and the Masse, and such like, then we might be sayde to beare his image or his marke:
and Images, and the Mass, and such like, then we might be said to bear his image or his mark:
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But in the prayers that wee haue, there is no part, no limme, no clawe of that beast. The people of God must not fashion themselues like the Cananites, nor the heathen about them, in any thing wherein they are idolatrous and impious:
But in the Prayers that we have, there is no part, no limb, no claw of that beast. The people of God must not fashion themselves like the Canaanites, nor the heathen about them, in any thing wherein they Are idolatrous and impious:
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but in that they haue as men, Gods people may be like them.
but in that they have as men, God's people may be like them.
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As they are Papists, we will not be like the Romanes: but as they are Christians, we may be like them.
As they Are Papists, we will not be like the Romans: but as they Are Christians, we may be like them.
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In taking good things from them wee take not any thing that was theirs, but we take to our selues that which was our owne.
In taking good things from them we take not any thing that was theirs, but we take to our selves that which was our own.
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We must not vse the Bible, nor the name of God or Christ, nor Baptisme, if we will haue nothing that they had.
We must not use the bible, nor the name of God or christ, nor Baptism, if we will have nothing that they had.
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The fift and last thing for which in generall they cast away the booke is, for that it mainteineth a reading ministery.
The fift and last thing for which in general they cast away the book is, for that it maintaineth a reading Ministry.
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A booke of common prayer is no cause of a reading Minister.
A book of Common prayer is no cause of a reading Minister.
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The chiefest cause is, that preachers will not be had, nor can be made in this slender maintenance of sundry Churches:
The chiefest cause is, that Preachers will not be had, nor can be made in this slender maintenance of sundry Churches:
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the next cause is, the couetousnes and wicked dealing of many godlesse patrones: and a third cause is this, contention and strife that is raised in the Church.
the next cause is, the covetousness and wicked dealing of many godless patroness: and a third cause is this, contention and strife that is raised in the Church.
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This hath cast out manie that were in, and hath driuen backe manie that were comming on:
This hath cast out many that were in, and hath driven back many that were coming on:
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this hath caused diuerse to forsake the studie of Diuinitie and learning altogether. But the booke of Common prayer is no cause of it:
this hath caused diverse to forsake the study of Divinity and learning altogether. But the book of Common prayer is no cause of it:
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for the preachers with vs vse it, and where all are preachers, there is a set forme obserued,
for the Preachers with us use it, and where all Are Preachers, there is a Set Form observed,
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and is necessarie to bee had of all well ordered Churches. These are the thinges, for which they condemne the booke in generall.
and is necessary to be had of all well ordered Churches. These Are the things, for which they condemn the book in general.
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Now in particular, they trifle about many things:
Now in particular, they trifle about many things:
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As first about the holy dayes, whereof some they call double Idoles, and double feastes, Hallowmas, Christmas, Candlemas, Easter, Whitsonday, Trinitie sonday:
As First about the holy days, whereof Some they call double Idols, and double feasts, Hallowmas, Christmas, Candlemas, Easter, Whitsunday, Trinity Sunday:
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Then there are the Ladies dayes, Saints dayes with the Eues fast, and feastes, and deuised worship vnto them.
Then there Are the Ladies days, Saints days with the Eues fast, and feasts, and devised worship unto them.
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Last of all, they reckon the celebrating of dayes to Angels, as Michael, and the naming of manie Archangels. This cauil will easily be answered.
Last of all, they reckon the celebrating of days to Angels, as Michael, and the naming of many Archangels. This cavil will Easily be answered.
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For first wee make not the Calender anie parte of Gods worship:
For First we make not the Calendar any part of God's worship:
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Wherefore it is vaine to accuse vs of a false worship by that, when wee put no parte of his worshippe in it.
Wherefore it is vain to accuse us of a false worship by that, when we put no part of his worship in it.
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That distinguisheth the times, and directeth vs to the Psalmes and Scriptures:
That Distinguisheth the times, and directeth us to the Psalms and Scriptures:
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but is no parte of Gods seruice, no more then a marke by the waye to direct them which goe by, is a parte of the way.
but is no part of God's service, no more then a mark by the Way to Direct them which go by, is a part of the Way.
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1260
The names maye bee somewhat offensiue where Masse is added:
The names may be somewhat offensive where Mass is added:
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1261
but in the olde tongue from whence our language came (long before the corruptions of the Masse were crept in) the worde signified nothing but Tide, or some solemn time:
but in the old tongue from whence our language Come (long before the corruptions of the Mass were crept in) the word signified nothing but Tide, or Some solemn time:
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and the common people haue vsed to speake so, and the name Missa, from whence that is supposed to come, is read in ancient fathers, in a good and a godly meaning:
and the Common people have used to speak so, and the name Missa, from whence that is supposed to come, is read in ancient Father's, in a good and a godly meaning:
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yea, and in most Calenders those names are reformed. The Saintes wee worship not, nor Angels, neither with prayers, fastes, nor any such thing:
yea, and in most Calendars those names Are reformed. The Saints we worship not, nor Angels, neither with Prayers, fasts, nor any such thing:
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1264
But God wee worship, and take occasion at such times, when wee call to minde them by whome the worship of God hath bin spred throughout the world.
But God we worship, and take occasion At such times, when we call to mind them by whom the worship of God hath been spread throughout the world.
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1265
The people of God haue vsed and appointed moe dayes to publike prayer, and Gods seruice then the Sabbath, without controlement:
The people of God have used and appointed more days to public prayer, and God's service then the Sabbath, without controlment:
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1266
as the feast of Purim and of Dedication. Last of all, those dayes, except the natiuitie of our Sauiour,
as the feast of Purim and of Dedication. Last of all, those days, except the Nativity of our Saviour,
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1267
and those that fall vsually on the Lordes day, are in most places growne to be equall with the rest:
and those that fallen usually on the lords day, Are in most places grown to be equal with the rest:
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1268
Our people are readie ynough, to make no difference of dayes in that behalfe.
Our people Are ready enough, to make no difference of days in that behalf.
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The next thing that commeth vnder their censure, are the fastes, Lent, imber dayes, Ashwednesday, Maundie, Holy thursday, Goodfridaye,
The next thing that comes under their censure, Are the fasts, Lent, imber days, Ash wednesday, Maundy, Holy thursday, Goodfridaye,
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1270
and the rest. Two thinges are regarded of the Churche, in distinguishing these times from others.
and the rest. Two things Are regarded of the Church, in distinguishing these times from Others.
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1271
First a time to bee obserued of all, for the vse of fishe, and refraining from flesh, that nauigation might bee maintained,
First a time to be observed of all, for the use of Fish, and refraining from Flesh, that navigation might be maintained,
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and that seeing wee may haue prouision of all kinde of foode, wee doe not continuallie vse onelie one, to which wee are most giuen, to the decaie thereof, and hinderance of the other.
and that seeing we may have provision of all kind of food, we do not continually use only one, to which we Are most given, to the decay thereof, and hindrance of the other.
cc d vvg pns12 vmb vhi n1 pp-f d n1 pp-f n1, pns12 vdb xx av-j vvi av-j pi, p-acp r-crq pns12 vbr av-ds vvn, p-acp dt n1 av, cc n1 pp-f dt j-jn.
(4) sermon (DIV1)
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1273
Secondly, that there maie bee vsed also a moderate abstinence, not to the honour of Saintes,
Secondly, that there may be used also a moderate abstinence, not to the honour of Saints,
ord, cst a-acp vmb vbi vvn av dt j n1, xx p-acp dt n1 pp-f np1,
(4) sermon (DIV1)
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nor as though there were anie worshippe of God in it of it selfe, but that our bodies maye bee kept vnder,
nor as though there were any worship of God in it of it self, but that our bodies may be kept under,
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(4) sermon (DIV1)
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and the minde might bee made the fitter to serue the Lorde.
and the mind might be made the fitter to serve the Lord.
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(4) sermon (DIV1)
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If all those dayes and others, were vsed in a whole or halfe abstinence, it were better for mens bodies and soules,
If all those days and Others, were used in a Whole or half abstinence, it were better for men's bodies and Souls,
cs d d n2 cc n2-jn, vbdr vvn p-acp dt j-jn cc j-jn n1, pn31 vbdr jc p-acp ng2 n2 cc n2,
(4) sermon (DIV1)
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and for the commonwealth, then it is. The superstition and merite in such thinges is condemned:
and for the commonwealth, then it is. The Superstition and merit in such things is condemned:
cc p-acp dt n1, cs pn31 vbz. dt n1 cc n1 p-acp d n2 vbz vvn:
(4) sermon (DIV1)
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but either a ciuile or holie vse, to the better ordering of our bodies and affections, of none that are wise can be mislyked.
but either a civil or holy use, to the better ordering of our bodies and affections, of none that Are wise can be misliked.
cc-acp d dt j cc j n1, p-acp dt jc n-vvg pp-f po12 n2 cc n2, pp-f pi cst vbr j vmb vbi vvn.
(4) sermon (DIV1)
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A third matter of reprehension is (as they call it) a blasphemous abuse of scriptures, shredding,
A third matter of reprehension is (as they call it) a blasphemous abuse of Scriptures, shredding,
dt ord n1 pp-f n1 vbz (c-acp pns32 vvb pn31) dt j n1 pp-f n2, vvg,
(4) sermon (DIV1)
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and rending them from their natural sense and true vse, to bend and apply them to the Idole feastes.
and rending them from their natural sense and true use, to bend and apply them to the Idol feasts.
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(4) sermon (DIV1)
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This accusation is both foolish and impudent.
This accusation is both foolish and impudent.
d n1 vbz d j cc j.
(4) sermon (DIV1)
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If they thinke (as it seemes they doe) that it is not lawfull to print or reade by it selfe, some portion of the scripture, seuered frō the rest of ye whole body, it is foolish:
If they think (as it seems they do) that it is not lawful to print or read by it self, Some portion of the scripture, severed from the rest of you Whole body, it is foolish:
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(4) sermon (DIV1)
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for what offence can there be, in making choise of some parte for instruction, seeing the bodie is left whole notwithstanding? And to say they are turned from their true sense, it is impudent:
for what offence can there be, in making choice of Some part for instruction, seeing the body is left Whole notwithstanding? And to say they Are turned from their true sense, it is impudent:
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(4) sermon (DIV1)
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for in the same words & meaning are they set downe in the Communion booke, as they are in the bodie of the scripture:
for in the same words & meaning Are they Set down in the Communion book, as they Are in the body of the scripture:
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(4) sermon (DIV1)
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neither doe we apply them to the feastes, but to our selues, to be instructed by them.
neither do we apply them to the feasts, but to our selves, to be instructed by them.
av-dx vdb pns12 vvi pno32 p-acp dt n2, cc-acp p-acp po12 n2, pc-acp vbi vvn p-acp pno32.
(4) sermon (DIV1)
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The fourth crime they set downe in these wordes: Abominable Collectes ouer, for, and to the dead.
The fourth crime they Set down in these words: Abominable Collects over, for, and to the dead.
dt ord n1 pns32 vvd a-acp p-acp d n2: j n2 a-acp, c-acp, cc p-acp dt j.
(4) sermon (DIV1)
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What can bee spoken more spitefull and shamelesse? We praye neither for the dead, nor to the dead:
What can be spoken more spiteful and shameless? We pray neither for the dead, nor to the dead:
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(4) sermon (DIV1)
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wee praye for our selues, at the buriall of the dead.
we pray for our selves, At the burial of the dead.
pns12 vvb p-acp po12 n2, p-acp dt n1 pp-f dt j.
(4) sermon (DIV1)
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1289
In the fist place, about Baptisme and that which pertaineth to it, they finde many faults.
In the fist place, about Baptism and that which pertaineth to it, they find many Faults.
p-acp dt n1 n1, p-acp n1 cc cst r-crq vvz p-acp pn31, pns32 vvb d n2.
(4) sermon (DIV1)
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They saye it is corrupted with the signe of the crosse, with godfathers, and godmothers, with the Fonte, with vnlawfull and vnpossible vowes of gossips:
They say it is corrupted with the Signen of the cross, with Godfathers, and godmothers, with the Fonte, with unlawful and unpossible vows of gossips:
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(4) sermon (DIV1)
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to these they ioyne purification or churching of women, with their offerings, hastie baptisme by Midwiues, bishopping and second baptisme:
to these they join purification or churching of women, with their offerings, hasty Baptism by Midwives, Bishopric and second Baptism:
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(4) sermon (DIV1)
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by these thinges, they iudge that baptisme is corrupted.
by these things, they judge that Baptism is corrupted.
p-acp d n2, pns32 vvb cst n1 vbz vvn.
(4) sermon (DIV1)
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But why should the signe of the crosse corrupt it? Is it so odious to expresse the figure of that whereon Christ dyed, without opinion of adding grace, without giuing any worship to it,
But why should the Signen of the cross corrupt it? Is it so odious to express the figure of that whereon christ died, without opinion of adding grace, without giving any worship to it,
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(4) sermon (DIV1)
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but onely for remembrance? there is none impietie it it.
but only for remembrance? there is none impiety it it.
cc-acp av-j c-acp n1? pc-acp vbz pix n1 pn31 zz.
(4) sermon (DIV1)
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And what impossible vowe doe the godfathers and godmothers make? They say not (as they alleage.) that the childe shall beleeue,
And what impossible Voelli do the Godfathers and godmothers make? They say not (as they allege.) that the child shall believe,
cc q-crq j n1 vdb dt n2 cc n2 vvi? pns32 vvb xx (c-acp pns32 vvb.) cst dt n1 vmb vvi,
(4) sermon (DIV1)
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but that it doth, in way of Sacrament and outwarde profession, in as much as it is offered to baptisme, which is Sacramentum fidei, and is borne of parents that are professors of Christian faith.
but that it does, in Way of Sacrament and outward profession, in as much as it is offered to Baptism, which is Sacramentum fidei, and is born of Parents that Are professors of Christian faith.
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(4) sermon (DIV1)
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And as for the procuring of these thinges in action in the childe, there is none that vnderstandeth I thinke anie furder,
And as for the procuring of these things in actium in the child, there is none that understandeth I think any further,
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(4) sermon (DIV1)
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then as it maye lye in them conueniently, and as neede shall require.
then as it may lie in them conveniently, and as need shall require.
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(4) sermon (DIV1)
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But what can there be in the Font to corrupt baptisme, more thē in the Church wals to corrupt prayers,
But what can there be in the Font to corrupt Baptism, more them in the Church walls to corrupt Prayers,
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(4) sermon (DIV1)
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1300
and scriptures, and and preaching, and all? Women are not purified, as though they were otherwise vncleane:
and Scriptures, and and preaching, and all? Women Are not purified, as though they were otherwise unclean:
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(4) sermon (DIV1)
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but they giue thankes for their deliuerance, and for the increase of mankinde and the Church:
but they give thanks for their deliverance, and for the increase of mankind and the Church:
cc-acp pns32 vvb n2 p-acp po32 n1, cc p-acp dt n1 pp-f n1 cc dt n1:
(4) sermon (DIV1)
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In giuing thankes for Gods benefites, there is not anie fault.
In giving thanks for God's benefits, there is not any fault.
p-acp vvg n2 p-acp npg1 n2, pc-acp vbz xx d n1.
(4) sermon (DIV1)
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1303
Confirmation is retained as a meanes to procure the instructing of the children, or as a tryall of it, not as a newe baptisme,
Confirmation is retained as a means to procure the instructing of the children, or as a trial of it, not as a new Baptism,
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(4) sermon (DIV1)
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1304
nor as anie Sacrament, nor as that which shoulde conferre grace, otherwise then by prayer to God for it.
nor as any Sacrament, nor as that which should confer grace, otherwise then by prayer to God for it.
ccx p-acp d n1, ccx p-acp d r-crq vmd vvi n1, av av p-acp n1 p-acp np1 p-acp pn31.
(4) sermon (DIV1)
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Baptisme by women is not warranted by the booke, nor allowed to bee put in practise.
Baptism by women is not warranted by the book, nor allowed to be put in practice.
n1 p-acp n2 vbz xx vvn p-acp dt n1, ccx vvd pc-acp vbi vvn p-acp n1.
(4) sermon (DIV1)
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1306
About the Lordes supper they haue manie cauils, as that it is soulde for two pence a head:
About the lords supper they have many cavils, as that it is sold for two pence a head:
p-acp dt ng1 n1 pns32 vhb d vvz, c-acp cst pn31 vbz vvd p-acp crd n2 dt n1:
(4) sermon (DIV1)
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1307
that the institution is broken and changed in the deliuerie: that there is a stage-like dialogue betweene priest, clarke, and people:
that the Institution is broken and changed in the delivery: that there is a stagelike dialogue between priest, Clerk, and people:
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(4) sermon (DIV1)
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1308
that there are newe Apocryphall lawes and iniunctions added, the Priest to stand at the Northside of the table, the people to kneele, verse, and Collect:
that there Are new Apocryphal laws and injunctions added, the Priest to stand At the North side of the table, the people to kneel, verse, and Collect:
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(4) sermon (DIV1)
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1309
that there is popish and idolatrous houseling of the sicke: that there is popish visiting and pardoning of the sicke, with this Sacrament: These are hainous thinges.
that there is popish and idolatrous houseling of the sick: that there is popish visiting and pardoning of the sick, with this Sacrament: These Are heinous things.
cst pc-acp vbz j cc j vvg pp-f dt j: cst pc-acp vbz j vvg cc vvg pp-f dt j, p-acp d n1: d vbr j n2.
(4) sermon (DIV1)
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1310
The Sacrament (they say) is sould for two pence:
The Sacrament (they say) is should for two pence:
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(4) sermon (DIV1)
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who selleth it, who buieth it so? He is to giue that, whether he receaue or no:
who Selleth it, who buyeth it so? He is to give that, whither he receive or no:
r-crq vvz pn31, r-crq vvz pn31 av? pns31 vbz pc-acp vvi d, cs pns31 vvb cc dx:
(4) sermon (DIV1)
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1312
It is no price of the Sacrament, but a poore alowance to the Minister: The institution is not broken in the deliuerie.
It is no price of the Sacrament, but a poor allowance to the Minister: The Institution is not broken in the delivery.
pn31 vbz dx n1 pp-f dt n1, cc-acp dt j n1 p-acp dt n1: dt n1 vbz xx vvn p-acp dt n1.
(4) sermon (DIV1)
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1313
The wordes of institution are then vsed, when the bread and wine are set apart for the vse of the Sacrament,
The words of Institution Are then used, when the bred and wine Are Set apart for the use of the Sacrament,
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(4) sermon (DIV1)
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and so much set apart for it, as is vsed in it.
and so much Set apart for it, as is used in it.
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(4) sermon (DIV1)
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1315
The wordes in the deliuerie, are to applie them to the persons, to stirre vp their faith: the institution was past before.
The words in the delivery, Are to apply them to the Persons, to stir up their faith: the Institution was passed before.
dt n2 p-acp dt n1, vbr pc-acp vvi pno32 p-acp dt n2, pc-acp vvi a-acp po32 n1: dt n1 vbds vvn a-acp.
(4) sermon (DIV1)
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1316
For the speeches vttered by the Minister, and clearke, and people, there is no fault in the matter, but they condemne the forme.
For the Speeches uttered by the Minister, and clerk, and people, there is no fault in the matter, but they condemn the Form.
p-acp dt n2 vvn p-acp dt n1, cc n1, cc n1, pc-acp vbz dx n1 p-acp dt n1, cc-acp pns32 vvb dt n1.
(4) sermon (DIV1)
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1317
They thinke the Minister must vtter all that is spoken: the people must onely say, Amen.
They think the Minister must utter all that is spoken: the people must only say, Amen.
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(4) sermon (DIV1)
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1318
That they are commanded to saye, and they are not forbidden to saye more.
That they Are commanded to say, and they Are not forbidden to say more.
cst pns32 vbr vvn pc-acp vvi, cc pns32 vbr xx vvn pc-acp vvi av-dc.
(4) sermon (DIV1)
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1319
How can that sound of the multitude bee made in the praysing of God, compared to the sound of many waters,
How can that found of the multitude be made in the praising of God, compared to the found of many waters,
q-crq vmb d n1 pp-f dt n1 vbi vvn p-acp dt vvg pp-f np1, vvn p-acp dt n1 pp-f d n2,
(4) sermon (DIV1)
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1320
and of mightie thunders, if the people saye nothing in Gods seruice? Their owne speach maketh them more attentiue,
and of mighty Thunders, if the people say nothing in God's service? Their own speech makes them more attentive,
cc pp-f j n2, cs dt n1 vvb pix p-acp ng1 n1? po32 d n1 vvz pno32 av-dc j,
(4) sermon (DIV1)
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1321
and stirreth vp their mindes the rather.
and stirs up their minds the rather.
cc vvz a-acp po32 n2 dt av-c.
(4) sermon (DIV1)
80
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1322
The finding fault with standing, kneeling, and such necessarie and seemelie gestures, proceedeth of infinite curiositie, and most froward peeuishnes.
The finding fault with standing, kneeling, and such necessary and seemly gestures, Proceedeth of infinite curiosity, and most froward peevishness.
dt vvg n1 p-acp vvg, vvg, cc d j cc j n2, vvz pp-f j n1, cc av-ds j n1.
(4) sermon (DIV1)
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1323
We can not be together but we must haue some place, some gesture, and these are the fittest.
We can not be together but we must have Some place, Some gesture, and these Are the Fittest.
pns12 vmb xx vbi av cc-acp pns12 vmb vhi d n1, d n1, cc d vbr dt js.
(4) sermon (DIV1)
80
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1324
Last of all, as prayers and the worde of comfort, so likewise the Sacrament may be giuen to the sicke.
Last of all, as Prayers and the word of Comfort, so likewise the Sacrament may be given to the sick.
ord pp-f d, c-acp n2 cc dt n1 pp-f n1, av av dt n1 vmb vbi vvn p-acp dt j.
(4) sermon (DIV1)
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1325
There is no pardon otherwise giuen to him by it, then to other men, at other times.
There is no pardon otherwise given to him by it, then to other men, At other times.
pc-acp vbz dx n1 av vvn p-acp pno31 p-acp pn31, av p-acp j-jn n2, p-acp j-jn n2.
(4) sermon (DIV1)
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1326
If hee beleeue and repent, he hath forgiuenes by faith in Christ, and it is sealed and confirmed to him by the Sacrament.
If he believe and Repent, he hath forgiveness by faith in christ, and it is sealed and confirmed to him by the Sacrament.
cs pns31 vvb cc vvi, pns31 vhz n1 p-acp n1 p-acp np1, cc pn31 vbz vvn cc vvn p-acp pno31 p-acp dt n1.
(4) sermon (DIV1)
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1327
Thus much of the particular faultes which they are most offended with. Moreouer besides these, they carpe at comminations, which are nothing but sentences of scripture:
Thus much of the particular Faults which they Are most offended with. Moreover beside these, they carp At comminations, which Are nothing but sentences of scripture:
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(4) sermon (DIV1)
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1328
and how bitter soeuer the curses are, yet they are the curses of God, against such as offend.
and how bitter soever the curses Are, yet they Are the curses of God, against such as offend.
cc c-crq j av dt n2 vbr, av pns32 vbr dt n2 pp-f np1, p-acp d c-acp vvi.
(4) sermon (DIV1)
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1329
They finde fault with a seuenfold repetition of the Lordes prayer at one meeting: some of them are oft omitted:
They find fault with a sevenfold repetition of the lords prayer At one meeting: Some of them Are oft omitted:
pns32 vvb n1 p-acp dt j n1 pp-f dt ng1 n1 p-acp crd n1: d pp-f pno32 vbr av vvn:
(4) sermon (DIV1)
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with tossing of Psalmes and sentences to and fro like tennis balles: which is a prophane speach:
with tossing of Psalms and sentences to and from like Tennis balls: which is a profane speech:
p-acp vvg pp-f n2 cc n2 p-acp cc av j n1 n2: r-crq vbz dt j n1:
(4) sermon (DIV1)
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and the thing is not commanded:
and the thing is not commanded:
cc dt n1 vbz xx vvn:
(4) sermon (DIV1)
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1332
and it may well be practised, so they reade, and speake in such sorte, that all men may heare and vnderstand.
and it may well be practised, so they read, and speak in such sort, that all men may hear and understand.
cc pn31 vmb av vbi vvn, av pns32 vvb, cc vvi p-acp d n1, cst d n2 vmb vvi cc vvi.
(4) sermon (DIV1)
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1333
These are the chiefe thinges, with which they finde fault in the booke. The most of them are circumstances, and as it were the shels:
These Are the chief things, with which they find fault in the book. The most of them Are Circumstances, and as it were the shells:
d vbr dt j-jn n2, p-acp r-crq pns32 vvb n1 p-acp dt n1. dt ds pp-f pno32 vbr n2, cc c-acp pn31 vbdr dt n2:
(4) sermon (DIV1)
82
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1334
the kirnel is the confession of our sinnes, the asking of thinges necessarie to soule and bodie,
the kirnel is the Confessi of our Sins, the asking of things necessary to soul and body,
dt n1 vbz dt n1 pp-f po12 n2, dt n-vvg pp-f n2 j p-acp n1 cc n1,
(4) sermon (DIV1)
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1335
for the common state and our selues, the praysing of God for his benefites, the setting forth of Gods will, his worde and testament.
for the Common state and our selves, the praising of God for his benefits, the setting forth of God's will, his word and Testament.
p-acp dt j n1 cc po12 n2, dt vvg pp-f np1 p-acp po31 n2, dt n-vvg av pp-f npg1 n1, po31 n1 cc n1.
(4) sermon (DIV1)
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1336
These are the substance of the booke, and of Gods worship. They make a buzzing about mens eares, with trifles and vanities for the most parte:
These Are the substance of the book, and of God's worship. They make a buzzing about men's ears, with trifles and vanities for the most part:
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and for these, they will turne all vpside downe:
and for these, they will turn all upside down:
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which are such things in deede many of them, as it would not come into our mindes once to speake of them,
which Are such things in deed many of them, as it would not come into our minds once to speak of them,
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if their exclamations and outcries did not stirre vs of necessitie to it.
if their exclamations and Outcries did not stir us of necessity to it.
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Yet there is one thing pertaining to Gods worship among vs, which they can not submit themselues vnto.
Yet there is one thing pertaining to God's worship among us, which they can not submit themselves unto.
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An othe is a parte of the honor we giue to God, when vpon iust cause in the trueth, wee call his name to witnes:
an other is a part of the honour we give to God, when upon just cause in the truth, we call his name to witness:
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this we do, by laying the hand vpon the booke of holy scripture.
this we do, by laying the hand upon the book of holy scripture.
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The othe is taken in the name of God, that gaue his worde to his Church, by the promises and threatnings that he in it hath made vnto vs:
The other is taken in the name of God, that gave his word to his Church, by the promises and threatenings that he in it hath made unto us:
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the booke is kissed and touched in signe thereof:
the book is kissed and touched in Signen thereof:
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otherwise, by the dead paper, or ynke, or couer, wee are not willed, neither ought we to sweare:
otherwise, by the dead paper, or ink, or cover, we Are not willed, neither ought we to swear:
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and this hath neither impietie nor idolatrie in it, no more then if a man did lift vp his eyes,
and this hath neither impiety nor idolatry in it, no more then if a man did lift up his eyes,
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or his hands to heauen, when he doth it in more vehement expressing of his sincere and earnest meaning in it.
or his hands to heaven, when he does it in more vehement expressing of his sincere and earnest meaning in it.
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Thus much of the fourth note of their Church, Gods true worship: for corruption whereof, they accuse vs falsely.
Thus much of the fourth note of their Church, God's true worship: for corruption whereof, they accuse us falsely.
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The fift note of the visible Church, they make to bee the obeying of Iesus Christ as their king, priest, and prophet:
The fift note of the visible Church, they make to be the obeying of Iesus christ as their King, priest, and Prophet:
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Thus should Christ be receaued, or else he is not receaued at all to anie benefite.
Thus should christ be received, or Else he is not received At all to any benefit.
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First then they goe about to shewe, that wee acknowledge not Christ to bee our king:
First then they go about to show, that we acknowledge not christ to be our King:
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wee receaue him not as king (they saye) because wee reiect his gouernment, and stand vnder the Antichristian yoke of popish gouernement.
we receive him not as King (they say) Because we reject his government, and stand under the Antichristian yoke of popish government.
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There be many things which pertaine to Christs gouernement and reigne as hee is king, which wee haue,
There be many things which pertain to Christ government and Reign as he is King, which we have,
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yea, all thinges that are necessarie and substantiall partes of that his office.
yea, all things that Are necessary and substantial parts of that his office.
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First the spiritual gouernement in the soule, by which hee reigneth in vs, to the peace of conscience,
First the spiritual government in the soul, by which he Reigneth in us, to the peace of conscience,
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and the vanquishing of Satan, and the beating downe of sinne and ignorance is founde among vs,
and the vanquishing of Satan, and the beating down of sin and ignorance is found among us,
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and wee specially reioyce in it. Of this, it is sayde: the kingdome of God is within you:
and we specially rejoice in it. Of this, it is said: the Kingdom of God is within you:
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and that, the kingdome of God is not meate and drinke: but peace and righteousnesse, and ioy in the holy ghost:
and that, the Kingdom of God is not meat and drink: but peace and righteousness, and joy in the holy ghost:
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and that, wee are translated from the kingdome of darkenes, to the kingdome of light.
and that, we Are translated from the Kingdom of darkness, to the Kingdom of Light.
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Secondly, his worde read and preached, reprouing sinne, and teaching righteousnes, is among vs. Of this it is saide, the scepter of thy kingdome is a right scepter:
Secondly, his word read and preached, reproving sin, and teaching righteousness, is among us Of this it is said, the sceptre of thy Kingdom is a right sceptre:
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and for this partelie, the Gospell is called the Gospell of the kingdome. These are the principall thinges pertaining to Christes kingdome heere in earth:
and for this partly, the Gospel is called the Gospel of the Kingdom. These Are the principal things pertaining to Christ's Kingdom Here in earth:
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and these, by his grace and goodnes, wee haue among vs. Nowe they haue a third branch of a kingly reigne, which is a forme of outwarde gouernement, the ende and scope whereof is, that order should bee kept, sinne shoulde bee punished,
and these, by his grace and Goodness, we have among us Now they have a third branch of a kingly Reign, which is a Form of outward government, the end and scope whereof is, that order should be kept, sin should be punished,
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and corrected among Gods people, by ecclesiasticall punishments, and censures. This (they saye) wee want, and therefore doe not acknowledge Christ our king.
and corrected among God's people, by ecclesiastical punishments, and censures. This (they say) we want, and Therefore do not acknowledge christ our King.
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They imagine that Christ hath set a forme externall, by which euery congregation shoulde bee framed in this behalfe,
They imagine that christ hath Set a Form external, by which every congregation should be framed in this behalf,
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as that there must bee (besides the teachers) in euerie congregation, a certaine number of Elders, which must electe, depose, ordeine, make orders and decrees, reprooue, suspende and excommunicate, when they see good.
as that there must be (beside the Teachers) in every congregation, a certain number of Elders, which must elect, depose, ordain, make order and decrees, reprove, suspende and excommunicate, when they see good.
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This is the kingdome which they striue for:
This is the Kingdom which they strive for:
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if this bee not in euery parish, Christ (they saye) can not bee our king, we haue cast him off.
if this be not in every parish, christ (they say) can not be our King, we have cast him off.
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Christ is our king, not onelie by his christ is our King, not only by his
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<2^PAGES^MISSING> necessarie to saluation, & directlie commaunded, as the Priestes did in the dayes of Malachie. If wee reiected gouernement,
<2^PAGES^MISSING> necessary to salvation, & directly commanded, as the Priests did in the days of Malachi. If we rejected government,
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and refused all correction and punishmēt for sinne, we reiected an expresse commaundement of Christ our king.
and refused all correction and punishment for sin, we rejected an express Commandment of christ our King.
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But in reiecting the censures of ten, or sixe, or any such number in euerie congregation, wee doe not repugne anie open or knowen commaundement of Christ our king.
But in rejecting the censures of ten, or sixe, or any such number in every congregation, we do not repugn any open or known Commandment of christ our King.
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Wherefore, notwithstanding the gouernement which wee haue, and the excluding of that gouernement which they would obtrude, wee haue Christ to bee our king,
Wherefore, notwithstanding the government which we have, and the excluding of that government which they would obtrude, we have christ to be our King,
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and hee acknowledgeth vs his people, subiectes, and armie.
and he acknowledgeth us his people, Subjects, and army.
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Nowe wee must see, what it is that maketh them to thinke that we denie the priesthoode of our Sauiour Iesus Christ: and so make that he is no priest to vs. If hee be no priest for vs,
Now we must see, what it is that makes them to think that we deny the priesthood of our Saviour Iesus christ: and so make that he is no priest to us If he be no priest for us,
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then hath hee not sacrificed, and satisfied for our sinnes:
then hath he not sacrificed, and satisfied for our Sins:
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then hath hee not, neither doth make intercession for vs. Hee that denieth the priesthoode of Iesus Christ, loseth these his benefites:
then hath he not, neither does make Intercession for us He that Denieth the priesthood of Iesus christ, loses these his benefits:
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He is a priest for euer, after the order of Melchisedech: and all must come vnto God by him.He is a priest for ever, After the order of Melchizedek: and all must come unto God by him.
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Now then, wherein doe wee deny his priesthoode? Because (saye they) we sacrilegiously prophane his name with our idolatrie,
Now then, wherein do we deny his priesthood? Because (say they) we sacrilegiously profane his name with our idolatry,
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and because we prostitute his blood, and make him a priest and sacrifice to infidels, and most wicked offenders.
and Because we prostitute his blood, and make him a priest and sacrifice to Infidels, and most wicked offenders.
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His priesthoode were denyed, if we trusted in anie but in his sacrifice for the forgiuenes of our sinnes,
His priesthood were denied, if we trusted in any but in his sacrifice for the forgiveness of our Sins,
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or if wee made prayers to God in anie mediators name but his.
or if we made Prayers to God in any mediators name but his.
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But (they saye) wee denie his priesthoode, because wee make prayer vnto him out of a booke: for this they call idolatrie.
But (they say) we deny his priesthood, Because we make prayer unto him out of a book: for this they call idolatry.
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But by that booke wee praye to God the father, in his name, for thinges agreeable to his will, with faith, and from the heart.
But by that book we pray to God the father, in his name, for things agreeable to his will, with faith, and from the heart.
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Therefore there is no idolatrie in that, nor any thing that derogateth from his priesthoode.
Therefore there is no idolatry in that, nor any thing that derogateth from his priesthood.
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The second thing, wherein wee denie his priesthoode, is (they saye) because wee prostitute the blood of Christ, and make him a priest and sacrifice to infidels, and the most wicked offenders.
The second thing, wherein we deny his priesthood, is (they say) Because we prostitute the blood of christ, and make him a priest and sacrifice to Infidels, and the most wicked offenders.
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In baptisme (they say) it is prostituted, because wee giue the Sacrament to the whole nation:
In Baptism (they say) it is prostituted, Because we give the Sacrament to the Whole Nation:
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in the Supper, because wicked impenitent persons are receaued of vs to it:
in the Supper, Because wicked impenitent Persons Are received of us to it:
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and generally in both, because at the first by proclamation of the prince, and vpon the sudaine, from idolatrie and poperie, streight after the reigne of Queene Marie, all were receaued to the Sacrament:
and generally in both, Because At the First by proclamation of the Prince, and upon the sudden, from idolatry and popery, straight After the Reign of Queen marry, all were received to the Sacrament:
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and that people is yet retained.
and that people is yet retained.
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But for the infantes to bee baptised, although the parentes were wicked, there is good warrant.
But for the Infants to be baptised, although the Parents were wicked, there is good warrant.
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First, for that their auncetors were receaued into the couenant, and the sinne of the father shall bee vpon himselfe,
First, for that their Ancestors were received into the Covenant, and the sin of the father shall be upon himself,
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and is personall, and necessarily the punishment passeth not, God himselfe sayeth: the sonne shall not beare the iniquitie of the father.
and is personal, and necessarily the punishment passes not, God himself Saith: the son shall not bear the iniquity of the father.
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Another reason is, because there is hope of the childe, that hee shall bee brought vp to knowe God,
another reason is, Because there is hope of the child, that he shall be brought up to know God,
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and beleeue in Iesus Christ: and last of all, for that there is none baptized, but some doe vndertake for him, that it shall be performed:
and believe in Iesus christ: and last of all, for that there is none baptised, but Some do undertake for him, that it shall be performed:
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they marueile that a whole nation shoulde bee baptised: and yet Christ hath saide: Go teach all nations, baptising them.
they marvel that a Whole Nation should be baptised: and yet christ hath said: Go teach all Nations, Baptizing them.
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And as touching the whole multitude receaued after the ende of the reigne of Queene Marie: First it can not bee saide,
And as touching the Whole multitude received After the end of the Reign of Queen marry: First it can not be said,
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but they had teaching in the dayes of the most worthie king Edwarde, although they fell from it.
but they had teaching in the days of the most worthy King Edward, although they fell from it.
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Secondly, they came not as meere strangers to Christian Religion, but as men from an aberration in Christian Religion, which they might easilie correct, if they were not wilfull:
Secondly, they Come not as mere Strangers to Christian Religion, but as men from an aberration in Christian Religion, which they might Easily correct, if they were not wilful:
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And what shoulde that preiudice the Church nowe? If they had not bene taught then,
And what should that prejudice the Church now? If they had not be taught then,
cc q-crq vmd d n1 dt n1 av? cs pns32 vhd xx vbi vvn av,
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yet nowe they haue bene taught aboue these thirtie yeres.
yet now they have be taught above these thirtie Years.
av av pns32 vhb vbn vvn p-acp d crd n2.
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Last of all, in such maner Gods people haue bene reduced to Gods worshippe againe from idolatrie vnder Iosias and Ezechias Kings of Iudah. Nowe concerning the Sacrament of the Supper, we doe not prostitute it to infidels.
Last of all, in such manner God's people have be reduced to God's worship again from idolatry under Iosias and Hezekiah Kings of Iudah. Now Concerning the Sacrament of the Supper, we do not prostitute it to Infidels.
ord pp-f d, p-acp d n1 npg1 n1 vhb vbn vvn p-acp npg1 n1 av p-acp n1 p-acp np1 cc np1 n2 pp-f np1. av vvg dt n1 pp-f dt n1, pns12 vdb xx vvi pn31 p-acp n2.
(4) sermon (DIV1)
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We cannot count any in this land infidels, whome we know and receiue to the Sacrament of the Supper.
We cannot count any in this land Infidels, whom we know and receive to the Sacrament of the Supper.
pns12 vmbx vvi d p-acp d n1 n2, ro-crq pns12 vvb cc vvi p-acp dt n1 pp-f dt n1.
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All make profession of faith, all acknowledge Christ God and redeemer, and hope for saluation in him:
All make profession of faith, all acknowledge christ God and redeemer, and hope for salvation in him:
av-d vvb n1 pp-f n1, d vvb np1 np1 cc n1, cc vvb p-acp n1 p-acp pno31:
(4) sermon (DIV1)
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if they haue not this, we may and ought reiect them. If any neglect his duety, it is no preiudice nor cause to condemne the rest.
if they have not this, we may and ought reject them. If any neglect his duty, it is no prejudice nor cause to condemn the rest.
cs pns32 vhb xx d, pns12 vmb cc vmd vvi pno32. cs d vvb po31 n1, pn31 vbz dx n1 ccx n1 pc-acp vvi dt n1.
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So likewise, knowen wicked offenders, (if they be impenitent) are remooued:
So likewise, known wicked offenders, (if they be impenitent) Are removed:
av av, vvn j n2, (cs pns32 vbb j) vbr vvn:
(4) sermon (DIV1)
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and if it were so that some such as are not to be made partakers, doe communicate, is that a denying of his sacrifice and priesthoode to the rest? It is euill applyed to such:
and if it were so that Some such as Are not to be made partakers, do communicate, is that a denying of his sacrifice and priesthood to the rest? It is evil applied to such:
cc cs pn31 vbdr av cst d d c-acp vbr xx pc-acp vbi vvn n2, vdb vvi, vbz d dt vvg pp-f po31 n1 cc n1 p-acp dt n1? pn31 vbz j-jn vvd p-acp d:
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but it is not thereby plucked from the rest. It is applyed to him that hath no benefite:
but it is not thereby plucked from the rest. It is applied to him that hath no benefit:
cc-acp pn31 vbz xx av vvn p-acp dt n1. pn31 vbz vvd p-acp pno31 cst vhz dx n1:
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but he is not depriued, to whom the benefite belongeth.
but he is not deprived, to whom the benefit belongeth.
cc-acp pns31 vbz xx vvn, p-acp ro-crq dt n1 vvz.
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The places of Scripture by which they woulde prooue, that we denie Christs priesthoode for giuing the Sacrament to such as we receiue, are these:
The places of Scripture by which they would prove, that we deny Christ priesthood for giving the Sacrament to such as we receive, Are these:
dt n2 pp-f n1 p-acp r-crq pns32 vmd vvi, cst pns12 vvb npg1 n1 p-acp vvg dt n1 p-acp d c-acp pns12 vvb, vbr d:
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first the complaint of God in Ezechiel: Yee haue brought into my Sanctuarie strangers, vncircūcised in heart & vncircūcised in flesh, to be in my Sāctuary & to pollute my house when ye offer my bread. First the complaint of God in Ezechiel: Ye have brought into my Sanctuary Strangers, uncircumcised in heart & uncircumcised in Flesh, to be in my Sanctuary & to pollute my house when you offer my bred.
ord dt n1 pp-f np1 p-acp np1: pn22 vhb vvn p-acp po11 n1 n2, j p-acp n1 cc j p-acp n1, pc-acp vbi p-acp po11 n1 cc pc-acp vvi po11 n1 c-crq pn22 vvb po11 n1.
(4) sermon (DIV1)
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God reproueth thē for making such priests as were vncircūcised in flesh, & strangers, euen heathens, & idolaters:
God Reproveth them for making such Priests as were uncircumcised in Flesh, & Strangers, even Heathens, & Idolaters:
np1 vvz pno32 p-acp vvg d n2 c-acp vbdr j p-acp n1, cc n2, av-j n2-jn, cc n2:
(4) sermon (DIV1)
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for to be in ye sāctuary, & there to minister, was to be a priest. Such we make not.
for to be in you sanctuary, & there to minister, was to be a priest. Such we make not.
c-acp pc-acp vbi p-acp pn22 n1, cc a-acp pc-acp vvi, vbds pc-acp vbi dt n1. d pns12 vvb xx.
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& this pertaineth nothing to ye receiuing of any among vs to the sacramēt.
& this pertaineth nothing to you receiving of any among us to the sacrament.
cc d vvz pix p-acp pn22 vvg pp-f d p-acp pno12 p-acp dt n1.
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To this they ioine another complaint of Ieremie, The enemie hath stretched out his hand vpon all her pleasant things:
To this they join Another complaint of Ieremie, The enemy hath stretched out his hand upon all her pleasant things:
p-acp d pns32 vvi j-jn n1 pp-f np1, dt n1 vhz vvn av po31 n1 p-acp d po31 j n2:
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for she hath seene the heathen enter into her sanctuarie, whom thou diddest cōmand that they should not enter into thy Church. for she hath seen the heathen enter into her sanctuary, whom thou didst command that they should not enter into thy Church.
c-acp pns31 vhz vvn dt j-jn vvb p-acp po31 n1, ro-crq pns21 vdd2 vvi d pns32 vmd xx vvi p-acp po21 n1.
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This is spoken of the enemies, which should possesse al they had, & be Lords ouer them,
This is spoken of the enemies, which should possess all they had, & be lords over them,
d vbz vvn pp-f dt n2, r-crq vmd vvi d pns32 vhd, cc vbb n2 p-acp pno32,
(4) sermon (DIV1)
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& spoile their Sanctuarie by violence. These were heathen idolaters, the Babylonians. Such should not enter into the Church.
& spoil their Sanctuary by violence. These were heathen Idolaters, the Babylonians. Such should not enter into the Church.
cc vvi po32 n1 p-acp n1. np1 vbdr j-jn n2, dt njp2. d vmd xx vvi p-acp dt n1.
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We receiue none such as professe themselues to be idolaters, as beleeue not in Christ, and are open persecuters of his people.
We receive none such as profess themselves to be Idolaters, as believe not in christ, and Are open persecuters of his people.
pns12 vvb pix d c-acp vvb px32 pc-acp vbi n2, c-acp vvb xx p-acp np1, cc vbr j n2 pp-f po31 n1.
(4) sermon (DIV1)
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Thus it is apparant, we do not prostitute the blood of Christ to such as they name:
Thus it is apparent, we do not prostitute the blood of christ to such as they name:
av pn31 vbz j, pns12 vdb xx vvi dt n1 pp-f np1 p-acp d c-acp pns32 vvb:
(4) sermon (DIV1)
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& if any mā do, the Church & gouernment doth not allow it:
& if any man do, the Church & government does not allow it:
cc cs d n1 vdb, dt n1 cc n1 vdz xx vvi pn31:
(4) sermon (DIV1)
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& againe, that this is not a denying of Christs priesthood & sacrifice, & the putting of another thing in stead thereof as ye papists did,
& again, that this is not a denying of Christ priesthood & sacrifice, & the putting of Another thing in stead thereof as you Papists did,
cc av, cst d vbz xx dt vvg pp-f npg1 n1 cc n1, cc dt n-vvg pp-f j-jn n1 p-acp n1 av c-acp pn22 n2 vdd,
(4) sermon (DIV1)
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but rather a misse applying of it where it should not be applied. Wherefore, wee doe not deny his priesthood.
but rather a miss applying of it where it should not be applied. Wherefore, we do not deny his priesthood.
cc-acp av-c dt n1 vvg pp-f pn31 c-crq pn31 vmd xx vbi vvn. c-crq, pns12 vdb xx vvi po31 n1.
(4) sermon (DIV1)
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As concerning the propheticall office of Christ, that by vs is not obscured and diminished, but magnified and highly aduanced.
As Concerning the prophetical office of christ, that by us is not obscured and diminished, but magnified and highly advanced.
p-acp vvg dt j n1 pp-f np1, cst p-acp pno12 vbz xx vvn cc vvn, cc-acp vvd cc av-j vvd.
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His word onely hath soueraigne authoritie, it is published, and it is receiued in our Churches.
His word only hath sovereign Authority, it is published, and it is received in our Churches.
po31 n1 av-j vhz j-jn n1, pn31 vbz vvn, cc pn31 vbz vvn p-acp po12 n2.
(4) sermon (DIV1)
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Let them shewe wherein we derogate from his prophecie. The first accusation is a slander;
Let them show wherein we derogate from his prophecy. The First accusation is a slander;
vvb pno32 vvi c-crq pns12 vvi p-acp po31 n1. dt ord n1 vbz dt n1;
(4) sermon (DIV1)
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as that we adde to the word, that we vse humane traditions, we obtrude things contrary to the word,
as that we add to the word, that we use humane traditions, we obtrude things contrary to the word,
c-acp cst pns12 vvb p-acp dt n1, cst pns12 vvb j n2, pns12 vvi n2 j-jn p-acp dt n1,
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and that we oppugne and reiect the manifest trueth. These things must be answered in the particulars.
and that we oppugn and reject the manifest truth. These things must be answered in the particulars.
cc cst pns12 vvi cc vvi dt j n1. np1 n2 vmb vbi vvn p-acp dt n2-j.
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We adde nothing as necessarie to saluation, we teach nothing contrary, and we imbrace all the knowne and euident trueth.
We add nothing as necessary to salvation, we teach nothing contrary, and we embrace all the known and evident truth.
pns12 vvb pix p-acp j p-acp n1, pns12 vvb pix j-jn, cc pns12 vvi d dt j-vvn cc j n1.
(4) sermon (DIV1)
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1429
But that is not an addition, or a knowen trueth, or a thing contrary to the word which they imagine to be so.
But that is not an addition, or a known truth, or a thing contrary to the word which they imagine to be so.
p-acp d vbz xx dt n1, cc dt j-vvn n1, cc dt n1 j-jn p-acp dt n1 r-crq pns32 vvb pc-acp vbi av.
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But (as I sayd) these things are answered in the particulars.
But (as I said) these things Are answered in the particulars.
cc-acp (c-acp pns11 vvd) d n2 vbr vvn p-acp dt n2-j.
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1431
The next accusation is, that we giue not obedience to the word of Christ, but vse it as a mantel to couer our sinne, rather then as a rule to direct our life.
The next accusation is, that we give not Obedience to the word of christ, but use it as a mantel to cover our sin, rather then as a Rule to Direct our life.
dt ord n1 vbz, cst pns12 vvb xx n1 p-acp dt n1 pp-f np1, p-acp vvi pn31 p-acp dt n1 pc-acp vvi po12 n1, av-c cs c-acp dt n1 pc-acp vvi po12 n1.
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We cannot say, that all doe obey the Gospell in heart: and some in hypocrisie vse it, as a cloake for sinne.
We cannot say, that all do obey the Gospel in heart: and Some in hypocrisy use it, as a cloak for sin.
pns12 vmbx vvi, cst d vdb vvi dt n1 p-acp n1: cc d p-acp n1 vvi pn31, c-acp dt n1 p-acp n1.
(4) sermon (DIV1)
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1433
This frustrateth his prophecie with those persons, so that they haue no benefite by it.
This frustrateth his prophecy with those Persons, so that they have no benefit by it.
np1 vvz po31 n1 p-acp d n2, av cst pns32 vhb dx n1 p-acp pn31.
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1434
But his prophecie hardeneth and not onely softeneth, and there be in the Church, such as waxe worse and worse,
But his prophecy Hardeneth and not only softeneth, and there be in the Church, such as wax Worse and Worse,
p-acp po31 n1 vvz cc xx av-j vvz, cc pc-acp vbi p-acp dt n1, d c-acp vvb av-jc cc av-jc,
(4) sermon (DIV1)
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1435
as well as those which waxe better and better. And Christ is a Prophet vnto both.
as well as those which wax better and better. And christ is a Prophet unto both.
c-acp av c-acp d r-crq n1 jc cc av-jc. np1 np1 vbz dt n1 p-acp d.
(4) sermon (DIV1)
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1436
Neither the lawes nor the publike teaching doe mind or propound this, that the word of God should be disobeied,
Neither the laws nor the public teaching do mind or propound this, that the word of God should be disobeyed,
av-d dt n2 ccx dt j n-vvg vdb vvi cc vvi d, cst dt n1 pp-f np1 vmd vbi vvn,
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or that any should make it a couer for sinne.
or that any should make it a cover for sin.
cc cst d vmd vvi pn31 dt n1 p-acp n1.
(4) sermon (DIV1)
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1438
The fault of some persons may not be imputed to the whole Church, nor to the lawes and gouernment.
The fault of Some Persons may not be imputed to the Whole Church, nor to the laws and government.
dt n1 pp-f d n2 vmb xx vbi vvn p-acp dt j-jn n1, ccx p-acp dt n2 cc n1.
(4) sermon (DIV1)
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1439
Another thing whereby we weaken or quite frustrate (they say) the prophecie of Christ amongst vs, is because we seeke not a true ministerie,
another thing whereby we weaken or quite frustrate (they say) the prophecy of christ among us, is Because we seek not a true Ministry,
j-jn n1 c-crq pns12 vvi cc av vvb (pns32 vvb) dt n1 pp-f np1 p-acp pno12, vbz c-acp pns12 vvb xx dt j n1,
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but mainteine a false, of which sort (they say) the whole ministerie of the land is, which are permitted to teach in the publike places, to whom eare is giuen. Such are their words.
but maintain a false, of which sort (they say) the Whole Ministry of the land is, which Are permitted to teach in the public places, to whom ear is given. Such Are their words.
cc-acp vvb dt j, pp-f r-crq n1 (pns32 vvb) dt j-jn n1 pp-f dt n1 vbz, r-crq vbr vvn pc-acp vvi p-acp dt j n2, p-acp ro-crq n1 vbz vvn. d vbr po32 n2.
(4) sermon (DIV1)
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1441
This accusation is very large and grieuous.
This accusation is very large and grievous.
d n1 vbz av j cc j.
(4) sermon (DIV1)
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No true ministers in the whole land? All false ministers? Why do they so account vs? Is it because we teach false doctrine,
No true Ministers in the Whole land? All false Ministers? Why do they so account us? Is it Because we teach false Doctrine,
uh-dx j n2 p-acp dt j-jn n1? av-d j n2? q-crq vdb pns32 av vvb pno12? vbz pn31 c-acp pns12 vvb j n1,
(4) sermon (DIV1)
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1443
or haue corrupted the faith, or do teach heresies? No such thing.
or have corrupted the faith, or do teach heresies? No such thing.
cc vhb vvn dt n1, cc vdb vvi n2? dx d n1.
(4) sermon (DIV1)
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1444
They obiect none of these against vs. Then I hope we may answere them the easier,
They Object none of these against us Then I hope we may answer them the Easier,
pns32 vvi pix pp-f d p-acp pno12 av pns11 vvb pns12 vmb vvi pno32 dt jc,
(4) sermon (DIV1)
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and be heard the more willingly purging our selues.
and be herd the more willingly purging our selves.
cc vbi vvn dt av-dc av-j vvg po12 n2.
(4) sermon (DIV1)
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1446
They cannot obiect vnto vs heresie, nor false doctrine, nor teaching of any thing that destroyeth the grounds of saluation.
They cannot Object unto us heresy, nor false Doctrine, nor teaching of any thing that Destroyeth the grounds of salvation.
pns32 vmbx vvi p-acp pno12 n1, ccx j n1, ccx vvg pp-f d n1 cst vvz dt n2 pp-f n1.
(4) sermon (DIV1)
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1447
What be the things then which they say make vs a false ministerie? I will recite vnto you all which they lay against vs, I will dissemble nothing: the crimes then are these.
What be the things then which they say make us a false Ministry? I will recite unto you all which they lay against us, I will dissemble nothing: the crimes then Are these.
q-crq vbb dt n2 av r-crq pns32 vvb vvb pno12 dt j n1? pns11 vmb vvi p-acp pn22 d r-crq pns32 vvd p-acp pno12, pns11 vmb vvi pix: dt n2 av vbr d.
(4) sermon (DIV1)
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1448
First they say, we haue not the names of Ministers of the gospel, but are called Priests, Parsons, Vicars, and Curates.
First they say, we have not the names of Ministers of the gospel, but Are called Priests, Parsons, Vicars, and Curates.
ord pns32 vvb, pns12 vhb xx dt n2 pp-f n2 pp-f dt n1, cc-acp vbr vvn n2, n2, np1, cc n2.
(4) sermon (DIV1)
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1449
It is not in our power what other men will call vs. Some of these names are giuen of the maintenaunce whereby we liue,
It is not in our power what other men will call us some of these names Are given of the maintenance whereby we live,
pn31 vbz xx p-acp po12 n1 r-crq j-jn n2 vmb vvi pno12 d pp-f d n2 vbr vvn pp-f dt n1 c-crq pns12 vvb,
(4) sermon (DIV1)
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1450
and pertaine not to our callings: we delight to be counted the Ministers of the Gospell.
and pertain not to our callings: we delight to be counted the Ministers of the Gospel.
cc vvi xx p-acp po12 n2: pns12 vvb pc-acp vbi vvn dt n2 pp-f dt n1.
(4) sermon (DIV1)
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1451
But this about the names, is a vaine cauill.
But this about the names, is a vain cavil.
p-acp d p-acp dt n2, vbz dt j n1.
(4) sermon (DIV1)
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1452
Secondly they condemne our preparation to the ministerie, which is by studie and bringing vp in the Vniuersities.
Secondly they condemn our preparation to the Ministry, which is by study and bringing up in the Universities.
ord pns32 vvi po12 n1 p-acp dt n1, r-crq vbz p-acp n1 cc vvg a-acp p-acp dt n2.
(4) sermon (DIV1)
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1453
Schooles and Vniuersities they cannot whollie condēne. The Church of the Iewes had the schooles of the Prophets:
Schools and Universities they cannot wholly condemn. The Church of the Iewes had the Schools of the prophets:
n2 cc n2 pns32 vmbx av-jn vvi. dt n1 pp-f dt npg1 vhd dt n2 pp-f dt n2:
(4) sermon (DIV1)
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and euer among Christians they haue bene esteemed as the best nurses of the ministerie.
and ever among Christians they have be esteemed as the best Nurse's of the Ministry.
cc av p-acp np1 pns32 vhb vbn vvn p-acp dt js n2 pp-f dt n1.
(4) sermon (DIV1)
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1455
They condemne them for the study of humaine learning, and for certaine vices among some persons.
They condemn them for the study of human learning, and for certain vices among Some Persons.
pns32 vvb pno32 p-acp dt n1 pp-f j n1, cc p-acp j n2 p-acp d n2.
(4) sermon (DIV1)
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1456
If for the faults of some of the persons that professe any kind of life, the trade it self be to be condemned,
If for the Faults of Some of the Persons that profess any kind of life, the trade it self be to be condemned,
cs p-acp dt n2 pp-f d pp-f dt n2 cst vvb d n1 pp-f n1, dt n1 pn31 n1 vbb pc-acp vbi vvn,
(4) sermon (DIV1)
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1457
then no course of life must be taken in the world.
then no course of life must be taken in the world.
av dx n1 pp-f n1 vmb vbi vvn p-acp dt n1.
(4) sermon (DIV1)
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1458
The studie of Logike, Rhetorike, Philosophie, and the Mathematicals is so necessarie, that without them we should be barbarous,
The study of Logic, Rhetoric, Philosophy, and the Mathematics is so necessary, that without them we should be barbarous,
dt n1 pp-f n1, n1, n1, cc dt n2-j vbz av j, cst p-acp pno32 pns12 vmd vbi j,
(4) sermon (DIV1)
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1459
and but by the helpe of them, neuer can any perfection (by ordinary meanes) be attained in Phisike, Lawe, or Diuinitie. There are none but madde men, which can condemne Vniuersities.
and but by the help of them, never can any perfection (by ordinary means) be attained in Physic, Law, or Divinity. There Are none but mad men, which can condemn Universities.
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(4) sermon (DIV1)
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1460
Thirdly they mislike our entrance into the ministerie:
Thirdly they mislike our Entrance into the Ministry:
ord pns32 vvi po12 n1 p-acp dt n1:
(4) sermon (DIV1)
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1461
none of vs is chosen by a whole congregation, nor ordayned by laying on of the hands of the Eldershippe,
none of us is chosen by a Whole congregation, nor ordained by laying on of the hands of the Eldership,
pi pp-f pno12 vbz vvn p-acp dt j-jn n1, ccx vvn p-acp vvg a-acp pp-f dt n2 pp-f dt n1,
(4) sermon (DIV1)
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1462
nor iust tryall made of giftes and conuersation.
nor just trial made of Gifts and Conversation.
ccx j n1 vvn pp-f n2 cc n1.
(4) sermon (DIV1)
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1463
But we are ordained by one man the Byshoppe, and are thrust vpon the places where we take charge whether the people will or no.
But we Are ordained by one man the Bishop, and Are thrust upon the places where we take charge whither the people will or no.
cc-acp pns12 vbr vvn p-acp crd n1 dt n1, cc vbr vvn p-acp dt n2 c-crq pns12 vvb n1 cs dt n1 vmb cc uh-dx.
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The ordaining of a minister by one or fewe is not against the word of God.
The ordaining of a minister by one or few is not against the word of God.
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Paul and Barnabas appointed Elders by the laying on of hands at Antioch. And Titus was left in Creta, to ordaine Elders in euery citie.Paul and Barnabas appointed Elders by the laying on of hands At Antioch. And Titus was left in Crete, to ordain Elders in every City.
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1466
Wherefore it wanteth not the word of God, that Pastours are ordayned by one that hath skill,
Wherefore it Wants not the word of God, that Pastors Are ordained by one that hath skill,
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yet that one with vs doth it not alone. Cyprian and other ancient fathers acknowledge themselues to haue aucthoritie to doe the like.
yet that one with us does it not alone. Cyprian and other ancient Father's acknowledge themselves to have Authority to do the like.
av cst pi p-acp pno12 vdz pn31 xx j. jp cc j-jn j n2 vvb px32 pc-acp vhi n1 pc-acp vdi dt av-j.
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1468
If they be not examined and tryed as they ought, the fault is in the Byshoppe.
If they be not examined and tried as they ought, the fault is in the Bishop.
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1469
That they are preferred by one to their charge, that is not against the word, seeing there is nothing in the word that commandeth or cōmendeth the election by the multitude,
That they Are preferred by one to their charge, that is not against the word, seeing there is nothing in the word that commands or commends the election by the multitude,
cst pns32 vbr vvn p-acp crd p-acp po32 n1, cst vbz xx p-acp dt n1, vvg a-acp vbz pix p-acp dt n1 cst vvz cc vvz dt n1 p-acp dt n1,
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or inioineth it to be perpetuall.
or enjoineth it to be perpetual.
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1471
The fourth accusation is, against the vnlearned & vnpreaching ministers, which is a crime that they make to touch al. for so much as they are no ministers at all that cannot preach,
The fourth accusation is, against the unlearned & unpreaching Ministers, which is a crime that they make to touch all for so much as they Are no Ministers At all that cannot preach,
dt ord n1 vbz, p-acp dt j cc j n2, r-crq vbz dt n1 cst pns32 vvb pc-acp vvi d c-acp av av-d c-acp pns32 vbr dx n2 p-acp d cst vmbx vvi,
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1472
therefore they thēselues to be condēned:
Therefore they themselves to be condemned:
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then all the rest eyther by silence, or by consent, or by preaching in their charges,
then all the rest either by silence, or by consent, or by preaching in their charges,
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or by defending them to be ministers, are also guilty.
or by defending them to be Ministers, Are also guilty.
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1475
And the whole people are wrapped (they say) by them in the same sentence of dānation,
And the Whole people Are wrapped (they say) by them in the same sentence of damnation,
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for either keeping vnder thē or suffering thē.
for either keeping under them or suffering them.
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1477
And hereupō they make that they are no sacraments, no praiers, no word of promise and saluation, that is vttered by them,
And hereupon they make that they Are no Sacraments, no Prayers, no word of promise and salvation, that is uttered by them,
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but that all their actions are voyd and frustrate. This being so great a matter, would be examined by it selfe at large.
but that all their actions Are void and frustrate. This being so great a matter, would be examined by it self At large.
cc-acp cst d po32 n2 vbr j cc vvi. np1 vbg av j dt n1, vmd vbi vvn p-acp pn31 n1 p-acp j.
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1479
But in a word to touch it.
But in a word to touch it.
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1480
The reader bringeth the word of reconciliation and forgiuenesse of sinnes in Christ, sheweth the way of repentaunce and amendement of life, mininistreth the Sacramentes and prayers in a publike function layde vpon him by the Church;
The reader brings the word of reconciliation and forgiveness of Sins in christ, shows the Way of Repentance and amendment of life, mininistreth the Sacraments and Prayers in a public function laid upon him by the Church;
dt n1 vvz dt n1 pp-f n1 cc n1 pp-f n2 p-acp np1, vvz dt n1 pp-f n1 cc n1 pp-f n1, vvz dt n2 cc n2 p-acp dt j n1 vvn p-acp pno31 p-acp dt n1;
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therefore he is a minister, and a man may safely heare him, and receiue the sacrament at his hand.
Therefore he is a minister, and a man may safely hear him, and receive the sacrament At his hand.
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1482
Hee nourisheth fayth by reading, therefore he may beget it: for wherewith it is nourished, therewith it is begotten.
He Nourishes faith by reading, Therefore he may beget it: for wherewith it is nourished, therewith it is begotten.
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1483
By the same meanes wherewith our best preachers haue bin both at the planting of the Gospell after the darkenes of Poperie in this land,
By the same means wherewith our best Preachers have been both At the planting of the Gospel After the darkness of Popery in this land,
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and are made now dayly, and continued in their sufficiencie; by the same meanes may the people come to faith, and be continued in it.
and Are made now daily, and continued in their sufficiency; by the same means may the people come to faith, and be continued in it.
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And who seeth not, that reading both begetteth, and chiefly confirmeth and nourisheth many preachers? And seeing it is the spirit that giueth grace,
And who sees not, that reading both begetteth, and chiefly confirmeth and Nourishes many Preachers? And seeing it is the Spirit that gives grace,
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1486
and breatheth where it listeth, why not vpon the good heart when the word is read? In the time of persecution vnder Queene Marie, the reading of some fewe bookes, brought many to the light,
and breathes where it lists, why not upon the good heart when the word is read? In the time of persecution under Queen Marry, the reading of Some few books, brought many to the Light,
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and did preserue them in it.
and did preserve them in it.
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Euery faithfull man hath experience how his owne reading edifieth, why should not then the publike reading edifie? The want of skill to preach maketh not a nullitie in him,
Every faithful man hath experience how his own reading Edifieth, why should not then the public reading edify? The want of skill to preach makes not a nullity in him,
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1489
as in a child or a beast:
as in a child or a beast:
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for he giueth consent to that he taketh in hand, and nature it selfe excludeth such from the office.
for he gives consent to that he Takes in hand, and nature it self excludeth such from the office.
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Faith in deed commeth by hearing, and hearing by the word of God, and they cannot heare without a preacher. Faith in deed comes by hearing, and hearing by the word of God, and they cannot hear without a preacher.
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1492
But reading is a certaine kind of preaching:
But reading is a certain kind of preaching:
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1493
for if the shewing of Christ himselfe without words when Christ descended into hell, was and is of many learned men called preaching,
for if the showing of christ himself without words when christ descended into hell, was and is of many learned men called preaching,
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1494
and so they could vnderstād the preaching that Peter speaketh of:
and so they could understand the preaching that Peter speaks of:
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1495
then why might not the reading of the word of God be called a preaching of it? And Iames calleth the reading preaching.
then why might not the reading of the word of God be called a preaching of it? And James calls the reading preaching.
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Moses, he saith of old time hath in euery citie them that preach him, seeing he is read in the Synagogues euery Sabbath day. Moses, he Says of old time hath in every City them that preach him, seeing he is read in the Synagogues every Sabbath day.
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This importeth that reading is a kind of preaching.
This imports that reading is a kind of preaching.
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There were ministers that only read in the Synagogues of the Iewes. When they were so ready to desire a stranger to speake, it seemed it was not ordinary to haue an expounder in euery Synagogue.
There were Ministers that only read in the Synagogues of the Iewes. When they were so ready to desire a stranger to speak, it seemed it was not ordinary to have an expounder in every Synagogue.
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1499
They were not alwaies preachers that did baptize.
They were not always Preachers that did baptise.
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Christs disciples baptized, Iohn 4. when as (in the iudgment of many that are learned) Christ had not sent forth any yet to preach.Christ Disciples baptised, John 4. when as (in the judgement of many that Are learned) christ had not sent forth any yet to preach.
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1501
I speake not this to make reading & preaching in the Church equal, or that reading should banish preaching, or preaching exclude reading.
I speak not this to make reading & preaching in the Church equal, or that reading should banish preaching, or preaching exclude reading.
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1502
The expounding of scripture and applying of it to the present state, by the working of Gods spirit in the mouth of a man called for yt purpose, is most excellent & necessary for al Churches,
The expounding of scripture and applying of it to the present state, by the working of God's Spirit in the Mouth of a man called for that purpose, is most excellent & necessary for all Churches,
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& our Lawes and gouernment do require it. Otherwise, as some conclude, let all be readers, banish preachers quite, heare only the reader,
& our Laws and government do require it. Otherwise, as Some conclude, let all be Readers, banish Preachers quite, hear only the reader,
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1504
if there be no excellency nor necessitie of the preacher aboue ye reader.
if there be no excellency nor necessity of the preacher above you reader.
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Therfore let ye preacher by voice & by inuention frō ye spirit and his own heart, haue the first place,
Therefore let you preacher by voice & by invention from you Spirit and his own heart, have the First place,
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1506
and (as the case standeth with vs) the reader must not haue no place at all.
and (as the case Stands with us) the reader must not have no place At all.
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They may be weake ministers, or ministers of necessitie, or assisting ministers, although they be not the chiefe nor most perfect and sufficient. Thus much of that matter.
They may be weak Ministers, or Ministers of necessity, or assisting Ministers, although they be not the chief nor most perfect and sufficient. Thus much of that matter.
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1508
The fift defect they find in the ministery, is in the dueties which are put vpon them or taken from them.
The fift defect they find in the Ministry, is in the duties which Are put upon them or taken from them.
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Burying of the dead, ioyning of man wife in marriage, making of funerall sermons, going about the bounds of parishes:
Burying of the dead, joining of man wife in marriage, making of funeral Sermons, going about the bounds of Parishes:
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all these (in their opinions) are no works of the Minister of the Gospell.
all these (in their opinions) Are no works of the Minister of the Gospel.
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And againe, whereas they ought to gouerne in their congregations together with others, all gouernmēt is taken from vs. besides,
And again, whereas they ought to govern in their congregations together with Others, all government is taken from us beside,
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1512
wheras no Minister should be aboue a Pastor, Byshop. are aboue vs, therefore (say they) are we no Pastours nor Ministers of the Gospel.
whereas no Minister should be above a Pastor, Bishop. Are above us, Therefore (say they) Are we not Pastors nor Ministers of the Gospel.
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Publike prayer doth aptly agree and is a duety of our calling.
Public prayer does aptly agree and is a duty of our calling.
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This is not wickedly ioyne with buriall and marriage, considering our owne frailtie which are alwaies neere death and the difficulties in mariage which God onely helpeth.
This is not wickedly join with burial and marriage, considering our own frailty which Are always near death and the difficulties in marriage which God only Helpeth.
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1515
God himselfe ioyned the fi••• mariage, & why may not his Ministers now doe it in his name, seeing yet they which are married are ioyned together by God? The word may be preached in season and out of season,
God himself joined the fi••• marriage, & why may not his Ministers now do it in his name, seeing yet they which Are married Are joined together by God? The word may be preached in season and out of season,
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and no time amisse, when the people come together and are fit to be taught.
and no time amiss, when the people come together and Are fit to be taught.
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What time better to comfort them that mourne, or to rebuke the sinner, or to put vs in mind of our frailtie,
What time better to Comfort them that mourn, or to rebuke the sinner, or to put us in mind of our frailty,
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1518
then at the buriall of the dead? The going about the bounds and limits of parishes pertaineth to his own maintenance and the common quiet:
then At the burial of the dead? The going about the bounds and Limits of Parishes pertaineth to his own maintenance and the Common quiet:
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1519
therefore the doing of these things hath nothing contrary to his duty, seeing they hinder not yt which is principal, but rather further it.
Therefore the doing of these things hath nothing contrary to his duty, seeing they hinder not that which is principal, but rather further it.
av dt vdg pp-f d n2 vhz pix j-jn p-acp po31 n1, vvg pns32 vvb xx pn31 r-crq vbz j-jn, cc-acp av-c av-jc pn31.
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And as for the gouernmēt it is not mete for al:
And as for the government it is not meet for all:
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so much neither as they do chalēge, was neuer in ye church permitted to euery particular pastor.
so much neither as they do challenge, was never in the Church permitted to every particular pastor.
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1522
To admonish, to suspēd, to rebuke is granted to vs, and more is not necessary: the labor of preaching is inough.
To admonish, to suspend, to rebuke is granted to us, and more is not necessary: the labour of preaching is enough.
p-acp vvi, pc-acp vvi, pc-acp vvi vbz vvn p-acp pno12, cc n1 vbz xx j: dt n1 pp-f vvg vbz d.
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1523
Pastours haue had superiours ouer them in the churches: First Apostles, then Byshops, and so is it at this day.Pastors have had superiors over them in the Churches: First Apostles, then Bishops, and so is it At this day.
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1524
Neyther is there any disorder in it. In a moderate subiection the minister may better performe his duty, & more safely.
Neither is there any disorder in it. In a moderate subjection the minister may better perform his duty, & more safely.
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1525
His pouerty and meanes cannot sustaine the burthen of publike gouernment any further thē for teaching, exhorting, rebuking,
His poverty and means cannot sustain the burden of public government any further them for teaching, exhorting, rebuking,
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& suspēding or withholding ye vnworthie from the Sacraments.
& suspending or withholding you unworthy from the Sacraments.
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1527
In the sixt place they will perswade that we are no ministers, because many remaine ignorāt vnder vs,
In the sixt place they will persuade that we Are no Ministers, Because many remain ignorant under us,
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& the sinnes of men are not cut off but aboūd, notwithstanding al we do. This should argue Gods curse vpon vs, and vpon our ministerie.
& the Sins of men Are not Cut off but abound, notwithstanding all we do. This should argue God's curse upon us, and upon our Ministry.
cc dt n2 pp-f n2 vbr xx vvn a-acp p-acp vvi, c-acp d pns12 vdb. d vmd vvi n2 vvi p-acp pno12, cc p-acp po12 n1.
(4) sermon (DIV1)
100
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1529
If none did profite by vs, we might mistrust our selues:
If none did profit by us, we might mistrust our selves:
cs pix vdd vvi p-acp pno12, pns12 vmd vvi po12 n2:
(4) sermon (DIV1)
100
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1530
but of many we may say, Yee are our Epistle, yee beare witnesse of the fruite which we bring.
but of many we may say, Ye Are our Epistle, ye bear witness of the fruit which we bring.
cc-acp pp-f d pns12 vmb vvi, pn22 vbr po12 n1, pn22 vvb vvi pp-f dt n1 r-crq pns12 vvb.
(4) sermon (DIV1)
100
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1531
Yea this continuall peace all this time is especially vnder God and our most gracious Queene, to be ascribed to the preaching of the word of God among vs. That sects and poperie spread not ouer all, it is to be imputed much vnto publike preaching.
Yea this continual peace all this time is especially under God and our most gracious Queen, to be ascribed to the preaching of the word of God among us That Sects and popery spread not over all, it is to be imputed much unto public preaching.
uh d j n1 d d n1 vbz av-j p-acp np1 cc po12 av-ds j n1, pc-acp vbi vvn p-acp dt vvg pp-f dt n1 pp-f np1 p-acp pno12 d n2 cc n1 vvb xx p-acp d, pn31 vbz pc-acp vbi vvn av-d p-acp j vvg.
(4) sermon (DIV1)
100
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1532
There is no place in this land but the word of God worketh in the hearts of some, to their conuersion.
There is no place in this land but the word of God works in the hearts of Some, to their conversion.
pc-acp vbz dx n1 p-acp d n1 p-acp dt n1 pp-f np1 vvz p-acp dt n2 pp-f d, p-acp po32 n1.
(4) sermon (DIV1)
100
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1533
The seuenth crime is against our maintenance.
The Seventh crime is against our maintenance.
dt ord n1 vbz p-acp po12 n1.
(4) sermon (DIV1)
101
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1534
We liue by set stipends, & by tenths, and we depend vpon noble men, and such as are able to pleasure vs, we preach for gaine, we hunt after liuings, and ioyne diuerse together.
We live by Set Stipends, & by tenths, and we depend upon noble men, and such as Are able to pleasure us, we preach for gain, we hunt After livings, and join diverse together.
pns12 vvb p-acp n1 vvz, cc p-acp ord, cc pns12 vvb p-acp j n2, cc d c-acp vbr j pc-acp vvi pno12, pns12 vvb p-acp n1, pns12 vvb p-acp n2-vvg, cc vvi j av.
(4) sermon (DIV1)
101
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1535
An vnlawfull maintenance, if this were granted so to be, maketh not an vnlawful ministerie. If for gaine we should peruert the truth, then we should degenerate from our office.
an unlawful maintenance, if this were granted so to be, makes not an unlawful Ministry. If for gain we should pervert the truth, then we should degenerate from our office.
dt j n1, cs d vbdr vvn av pc-acp vbi, vv2 xx dt j n1. cs p-acp n1 pns12 vmd vvi dt n1, cs pns12 vmd vvi p-acp po12 n1.
(4) sermon (DIV1)
101
Page 142
1536
why should set stipēds hurt our ministery? Is an vncertaine liuing meeter then a certaine? Tenths do not reuiue the ceremonial law, we take not them in that sence.
why should Set Stipends hurt our Ministry? Is an uncertain living meeter then a certain? Tenths do not revive the ceremonial law, we take not them in that sense.
q-crq vmd vvi n2 vvi po12 n1? vbz dt j n1 jc cs dt j? ord vdb xx vvi dt j n1, pns12 vvb xx pno32 p-acp d n1.
(4) sermon (DIV1)
101
Page 143
1537
The Emperours had them, & afterward bestowed thē vpon the Churches.
The emperors had them, & afterwards bestowed them upon the Churches.
dt n2 vhd pno32, cc av vvd pno32 p-acp dt n2.
(4) sermon (DIV1)
101
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1538
We chalenge them not by the law of Moses, but by the gift of the prince.
We challenge them not by the law of Moses, but by the gift of the Prince.
pns12 vvb pno32 xx p-acp dt n1 pp-f np1, p-acp p-acp dt n1 pp-f dt n1.
(4) sermon (DIV1)
101
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1539
And the Barrowists thēselues confesse, that as they were giuen by princes, so they may be taken away by them.
And the Barrowists themselves confess, that as they were given by Princes, so they may be taken away by them.
cc dt n2 px32 vvb, cst c-acp pns32 vbdr vvn p-acp n2, av pns32 vmb vbi vvn av p-acp pno32.
(4) sermon (DIV1)
101
Page 143
1540
To adhere to them that are great, so that we helpe them in truth, & do not for thē peruert the truth, hath no dispraise but cōmēdation.
To adhere to them that Are great, so that we help them in truth, & do not for them pervert the truth, hath no dispraise but commendation.
p-acp vvi p-acp pno32 cst vbr j, av cst pns12 vvb pno32 p-acp n1, cc vdb xx p-acp pno32 vvi dt n1, vhz dx n1 p-acp n1.
(4) sermon (DIV1)
101
Page 143
1541
In a good Christian gouernment, if we be linked one to another by many dueties, it is the safer:
In a good Christian government, if we be linked one to Another by many duties, it is the safer:
p-acp dt j njp n1, cs pns12 vbb vvn pi p-acp j-jn p-acp d n2, pn31 vbz dt jc:
(4) sermon (DIV1)
101
Page 143
1542
and if the liuings be of the prince and lawes, then may the prince & lawes vnite or seuer them in some moderate sort,
and if the livings be of the Prince and laws, then may the Prince & laws unite or sever them in Some moderate sort,
cc cs dt n2-vvg vbi pp-f dt n1 cc n2, av vmb dt n1 cc n2 vvi cc vvi pno32 p-acp d j n1,
(4) sermon (DIV1)
101
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1543
so that the dueties to the people be perfourmed.
so that the duties to the people be performed.
av cst dt n2 p-acp dt n1 vbb vvn.
(4) sermon (DIV1)
101
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1544
These are the chiefe crimes which they lay against vs. In all this there is nothing of false doctrine in any matter of saluation, in any article of our faith,
These Are the chief crimes which they lay against us In all this there is nothing of false Doctrine in any matter of salvation, in any article of our faith,
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(4) sermon (DIV1)
102
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1545
but all is of things that are cleane without vs, and our ministerie:
but all is of things that Are clean without us, and our Ministry:
cc-acp d vbz pp-f n2 cst vbr j p-acp pno12, cc po12 n1:
(4) sermon (DIV1)
102
Page 143
1546
our names, our cōming in, our maintenance, our depending vpon great men, and the perfourming of more in labor,
our names, our coming in, our maintenance, our depending upon great men, and the performing of more in labour,
po12 n2, po12 n-vvg p-acp, po12 n1, po12 vvg p-acp j n2, cc dt n-vvg pp-f av-dc p-acp n1,
(4) sermon (DIV1)
102
Page 143
1547
& taking lesse in honor then pertaineth (as they thinke) vnto vs. Yet this is one of their maine grounds,
& taking less in honour then pertaineth (as they think) unto us Yet this is one of their main grounds,
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(4) sermon (DIV1)
102
Page 143
1548
for which they depart & forsake our Churches, euen our false and Antichristian ministery as they call it.
for which they depart & forsake our Churches, even our false and Antichristian Ministry as they call it.
p-acp r-crq pns32 vvb cc vvi po12 n2, av po12 j cc jp n1 c-acp pns32 vvb pn31.
(4) sermon (DIV1)
102
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1549
But these things either are no crimes, or be not such as therfore can make vs no ministers.
But these things either Are no crimes, or be not such as Therefore can make us no Ministers.
p-acp d n2 d vbr dx n2, cc vbb xx d c-acp av vmb vvi pno12 dx n2.
(4) sermon (DIV1)
102
Page 144
1550
These things being so, I may cōclude that our ministery is not a denying of ye prophetical office of Iesus Christ, but rather it doth bring the fruit & benefit therof vnto vs. So then we deny neither his kingdome,
These things being so, I may conclude that our Ministry is not a denying of you prophetical office of Iesus christ, but rather it does bring the fruit & benefit thereof unto us So then we deny neither his Kingdom,
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(4) sermon (DIV1)
102
Page 144
1551
nor priesthood, nor prophecy, but in a true maner & great measure haue thē & their fruit among vs. God grant that they may cōtinue with vs,
nor priesthood, nor prophecy, but in a true manner & great measure have them & their fruit among us God grant that they may continue with us,
ccx n1, ccx n1, cc-acp p-acp dt j n1 cc j n1 vhb pno32 cc po32 n1 p-acp pno12 np1 vvb cst pns32 vmb vvi p-acp pno12,
(4) sermon (DIV1)
102
Page 144
1552
and that the benefite may be much more large and plentifull to all the people.
and that the benefit may be much more large and plentiful to all the people.
cc cst dt n1 vmb vbi av-d av-dc j cc j p-acp d dt n1.
(4) sermon (DIV1)
102
Page 144
1553
The sixt note which they set vpon the visible church is, that the people of one church must be knit together as members of one body.
The sixt note which they Set upon the visible Church is, that the people of one Church must be knit together as members of one body.
dt ord n1 r-crq pns32 vvd p-acp dt j n1 vbz, cst dt n1 pp-f crd n1 vmb vbi vvn av p-acp n2 pp-f crd n1.
(4) sermon (DIV1)
103
Page 144
1554
So they gather first out of Paul, when he saith, As the bodie is one & hath many members,
So they gather First out of Paul, when he Says, As the body is one & hath many members,
av pns32 vvb ord av pp-f np1, c-crq pns31 vvz, p-acp dt n1 vbz crd cc vhz d n2,
(4) sermon (DIV1)
103
Page 144
1555
& al the members of the body which is one, though they be many yet are one body, so is Christ. & all the members of the body which is one, though they be many yet Are one body, so is christ.
cc d dt n2 pp-f dt n1 r-crq vbz pi, cs pns32 vbb d av vbr crd n1, av vbz np1.
(4) sermon (DIV1)
103
Page 144
1556
They grow into one body, & are most neerely knit together, which pertaine to Gods election,
They grow into one body, & Are most nearly knit together, which pertain to God's election,
pns32 vvb p-acp crd n1, cc vbr av-ds av-j vvn av, r-crq vvi p-acp ng1 n1,
(4) sermon (DIV1)
103
Page 144
1557
and are spiritually vnited vnto Christ. The rest are ioyned in an outward profession, and so are (after a sort & to our account) of the bodie.
and Are spiritually united unto christ. The rest Are joined in an outward profession, and so Are (After a sort & to our account) of the body.
cc vbr av-j vvn p-acp np1. dt n1 vbr vvn p-acp dt j n1, cc av vbr (c-acp dt n1 cc p-acp po12 n1) pp-f dt n1.
(4) sermon (DIV1)
103
Page 144
1558
And thus are we one body in this land. Secondly they gather it out of Peter when he writeth:
And thus Are we one body in this land. Secondly they gather it out of Peter when he Writeth:
cc av vbr pns12 crd n1 p-acp d n1. ord pns32 vvi pn31 av pp-f np1 c-crq pns31 vvz:
(4) sermon (DIV1)
103
Page 144
1559
To whome ye come as to a liuing stone, and yee as liuely stones be made a spirituall house. To whom you come as to a living stone, and ye as lively stones be made a spiritual house.
p-acp ro-crq pn22 vvb a-acp p-acp dt j-vvg n1, cc pn22 p-acp j n2 vbi vvn dt j n1.
(4) sermon (DIV1)
103
Page 145
1560
The godlie are in deed liuing stones, and are made a spirituall house: the rest, because they are among them, for the outward profession are so accounted.
The godly Are in deed living stones, and Are made a spiritual house: the rest, Because they Are among them, for the outward profession Are so accounted.
dt j vbr p-acp n1 vvg n2, cc vbr vvn dt j n1: dt n1, c-acp pns32 vbr p-acp pno32, p-acp dt j n1 vbr av vvn.
(4) sermon (DIV1)
103
Page 145
1561
Nowe let vs see what vnitie necessarie to Gods Church we want.
Now let us see what unity necessary to God's Church we want.
av vvb pno12 vvi r-crq n1 j p-acp ng1 n1 pns12 vvb.
(4) sermon (DIV1)
103
Page 145
1562
They say that we are not knit together as members, into one congregation, but that men runne and goe, assemble and depart, at their pleasure,
They say that we Are not knit together as members, into one congregation, but that men run and go, assemble and depart, At their pleasure,
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(4) sermon (DIV1)
103
Page 145
1563
when they will, whither they will, as they will themselues.
when they will, whither they will, as they will themselves.
c-crq pns32 vmb, c-crq pns32 vmb, c-acp pns32 vmb px32.
(4) sermon (DIV1)
103
Page 145
1564
What? would they haue vs euery one to keepe in one place still? Or would they haue vs to assemble to godly exercises, with none but the same persons continually, such as are wel knowne to vs to be brethren? This they seeme to meane:
What? would they have us every one to keep in one place still? Or would they have us to assemble to godly exercises, with none but the same Persons continually, such as Are well known to us to be brothers? This they seem to mean:
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(4) sermon (DIV1)
103
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1565
for they condemne the assemblies at Pauls Crosse, and at the common Churches in the Vniuersities, and of such solemne places.
for they condemn the assemblies At Paul's Cross, and At the Common Churches in the Universities, and of such solemn places.
c-acp pns32 vvb dt n2 p-acp npg1 vvi, cc p-acp dt j n2 p-acp dt n2, cc pp-f d j n2.
(4) sermon (DIV1)
103
Page 145
1566
But this imagination is absurd, and the places of scripture conclude no such thing.
But this imagination is absurd, and the places of scripture conclude no such thing.
p-acp d n1 vbz j, cc dt n2 pp-f n1 vvb dx d n1.
(4) sermon (DIV1)
103
Page 145
1567
In some respect it is meete that euery man should keepe him to his owne congregation.
In Some respect it is meet that every man should keep him to his own congregation.
p-acp d n1 pn31 vbz j cst d n1 vmd vvi pno31 p-acp po31 d n1.
(4) sermon (DIV1)
103
Page 145
1568
But if desire of instruction, or other occasion cary him to any other place of exercise, there he is not as it were out of ioynt,
But if desire of instruction, or other occasion carry him to any other place of exercise, there he is not as it were out of joint,
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(4) sermon (DIV1)
103
Page 145
1569
as though he could no where doe good nor receiue good, but in his owne congregation.
as though he could no where do good nor receive good, but in his own congregation.
c-acp cs pns31 vmd av-dx q-crq vdb j ccx vvi j, cc-acp p-acp po31 d n1.
(4) sermon (DIV1)
103
Page 145
1570
A hearer may be a profitable hearer any where, & a preacher may preach with fruit in any congregation.
A hearer may be a profitable hearer any where, & a preacher may preach with fruit in any congregation.
dt n1 vmb vbi dt j n1 d q-crq, cc dt n1 vmb vvi p-acp n1 p-acp d n1.
(4) sermon (DIV1)
103
Page 146
1571
God hath not tied any man so to one particular congregation, but at another time he may haue the same or another place in another assēbly of Christians, for Christians are of the same body whersoeuer they assēble:
God hath not tied any man so to one particular congregation, but At Another time he may have the same or Another place in Another assembly of Christians, for Christians Are of the same body wheresoever they assemble:
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(4) sermon (DIV1)
103
Page 146
1572
for it is the word, & faith, & the spirit, which do make vs one body, & these are the same in euery place amōg Gods people.
for it is the word, & faith, & the Spirit, which do make us one body, & these Are the same in every place among God's people.
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(4) sermon (DIV1)
103
Page 146
1573
Wherfore it is an absurd collection & nothing to ye mind of Paul or Peter, yt a man should be so tied to one congregation, that he cannot fruitfully be in another.
Wherefore it is an absurd collection & nothing to you mind of Paul or Peter, that a man should be so tied to one congregation, that he cannot fruitfully be in Another.
c-crq pn31 vbz dt j n1 cc pix p-acp pn22 n1 pp-f np1 cc np1, pn31 dt n1 vmd vbi av vvn p-acp crd n1, cst pns31 vmbx av-j vbi p-acp j-jn.
(4) sermon (DIV1)
103
Page 146
1574
The cōming to spiritual exercises sometimes in this place & sometimes in that, breaketh not the vnitie of the bodie of Christ.
The coming to spiritual exercises sometime in this place & sometime in that, breaks not the unity of the body of christ.
dt n-vvg p-acp j n2 av p-acp d n1 cc av p-acp d, vvz xx dt n1 pp-f dt n1 pp-f np1.
(4) sermon (DIV1)
103
Page 146
1575
Another thing against the vnitie of the Church is as they suppose, that we liue in continuall discord,
another thing against the unity of the Church is as they suppose, that we live in continual discord,
j-jn n1 p-acp dt n1 pp-f dt n1 vbz a-acp pns32 vvb, cst pns12 vvb p-acp j n1,
(4) sermon (DIV1)
103
Page 146
1576
and vnpeaceable debate among our selues.
and unpeaceable debate among our selves.
cc j n1 p-acp po12 n2.
(4) sermon (DIV1)
103
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1577
They accuse vs of debate, which are the cause of al the discord that is among vs. For about these things which they wold bring in,
They accuse us of debate, which Are the cause of all the discord that is among us For about these things which they would bring in,
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(4) sermon (DIV1)
103
Page 146
1578
& about their misliking of the present state, is al the discord.
& about their misliking of the present state, is all the discord.
cc p-acp po32 vvg pp-f dt j n1, vbz d dt n1.
(4) sermon (DIV1)
103
Page 146
1579
If discord destroy the church, where became their church, when Browne and Harison their two leaders fel out? The Apostles dissented, the church of Corinth had diuers sects:
If discord destroy the Church, where became their Church, when brown and Harrison their two leaders fell out? The Apostles dissented, the Church of Corinth had diverse Sects:
cs n1 vvb dt n1, c-crq vvd po32 n1, c-crq j-jn cc np1 po32 crd n2 vvd av? dt n2 vvd, dt n1 pp-f np1 vhd j n2:
(4) sermon (DIV1)
103
Page 146
1580
if we keepe vnity in the foūdation, dissention in ye inferiour points, will not be so dangerous,
if we keep unity in the Foundation, dissension in you inferior points, will not be so dangerous,
cs pns12 vvb n1 p-acp dt n1, n1 p-acp pn22 j-jn n2, vmb xx vbi av j,
(4) sermon (DIV1)
103
Page 146
1581
but yet we must striue to agree in all things, albeit we cannot hope to obtaine it.
but yet we must strive to agree in all things, albeit we cannot hope to obtain it.
cc-acp av pns12 vmb vvi pc-acp vvi p-acp d n2, cs pns12 vmbx vvi pc-acp vvi pn31.
(4) sermon (DIV1)
103
Page 147
1582
For that was neuer roūd in anie Church long together: And the voice of Paul is knowen:
For that was never round in any Church long together: And the voice of Paul is known:
p-acp d vbds av-x av-j p-acp d n1 av-j av: cc dt n1 pp-f np1 vbz vvn:
(4) sermon (DIV1)
103
Page 147
1583
there must be heresies. These Barrowists in diuerse thinges slip and fall into poperie, when they would seeme to bee farthest from it.there must be heresies. These Barrowists in diverse things slip and fallen into popery, when they would seem to be farthest from it.
a-acp vmb vbi n2. d vvz p-acp j n2 vvi cc vvi p-acp n1, c-crq pns32 vmd vvi pc-acp vbi js p-acp pn31.
(4) sermon (DIV1)
103
Page 147
1584
Vnitie and consent they make a note of their Church, euen as the papistes doe.
Unity and consent they make a note of their Church, even as the Papists doe.
n1 cc n1 pns32 vvb dt n1 pp-f po32 n1, av c-acp dt njp2 n1.
(4) sermon (DIV1)
103
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1585
In their seuenth note, they ouerrunne and ouerturne all the officers of our Church at a breath.
In their Seventh note, they overrun and overturn all the Officers of our Church At a breath.
p-acp po32 ord n1, pns32 vvi cc vvi d dt n2 pp-f po12 n1 p-acp dt n1.
(4) sermon (DIV1)
104
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1586
They saye, the true Churches must bee gouerned by such officers as Christ hath appointed to his Church.
They say, the true Churches must be governed by such Officers as christ hath appointed to his Church.
pns32 vvb, dt j n2 vmb vbi vvn p-acp d n2 c-acp np1 vhz vvn p-acp po31 n1.
(4) sermon (DIV1)
104
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1587
The officers that they thinke euerie Church shoulde haue by Christs appointment, are fiue: Pastors, Teachers, Elders, Deacons, and Releeuers.
The Officers that they think every Church should have by Christ appointment, Are fiue: Pastors, Teachers, Elders, Deacons, and Relievers.
dt n2 cst pns32 vvb d n1 vmd vhi p-acp npg1 n1, vbr crd: ng1, n2, n2-jn, n2, cc n2.
(4) sermon (DIV1)
104
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1588
These they make to be necessarie in euerie congregation, or else that there can bee no established Church without them. Two officers they appoint in euerie congregation for the teaching of the worde:
These they make to be necessary in every congregation, or Else that there can be no established Church without them. Two Officers they appoint in every congregation for the teaching of the word:
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(4) sermon (DIV1)
104
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1589
Pastors for exhortation, Teachers for doctrine, and matters of controuersie.
Pastors for exhortation, Teachers for Doctrine, and matters of controversy.
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It were to bee wished, that euerie Church had one well learned and furnished for both these partes:
It were to be wished, that every Church had one well learned and furnished for both these parts:
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1591
for maners and life, to note and correct swearers, idle persons, drunckardes, and all offenders, and to order euerie thing in the Church, with the Pastor and teacher:
for manners and life, to note and correct swearers, idle Persons, drunkards, and all offenders, and to order every thing in the Church, with the Pastor and teacher:
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1592
they appoint Eders in no certaine number.
they appoint Eders in no certain number.
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1593
The rebuke and correction of anie sinne, we account necessarie, & is done among vs by sundrie kindes of officers:
The rebuke and correction of any sin, we account necessary, & is done among us by sundry Kinds of Officers:
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1594
the pastors by worde, the Ecclesiastical iudges by censures, the other officers by punishments inflicted.
the Pastors by word, the Ecclesiastical judges by censures, the other Officers by punishments inflicted.
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1595
The thing it selfe we haue, as we haue the worde taught and set forth among vs. The third thing in gouernement that they count necessarie, is the Deaconshippe, whose office shoulde bee to make collection,
The thing it self we have, as we have the word taught and Set forth among us The third thing in government that they count necessary, is the Deaconshippe, whose office should be to make collection,
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1596
and to distribute to the poore and needie. This in euerie parish is done, although by officers of other names.
and to distribute to the poor and needy. This in every parish is done, although by Officers of other names.
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1597
Last of all, they adde Releeuers, which shoulde attend vpon the lame and sicke, and such as can not helpe themselues.
Last of all, they add Relievers, which should attend upon the lame and sick, and such as can not help themselves.
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1598
There is not in euerie parish continuall neede of such a standing officer. When it needeth, some that are charitable and pitifull, doe take some order for it.
There is not in every parish continual need of such a standing officer. When it needs, Some that Are charitable and pitiful, do take Some order for it.
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1599
Now therefore the things, as being necessarie, for the being or for the ornament of a Christian people, we haue among vs:
Now Therefore the things, as being necessary, for the being or for the ornament of a Christian people, we have among us:
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1600
yet all the strife in the land, is especially to bring in this gouernment.
yet all the strife in the land, is especially to bring in this government.
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we must haue a change of all, that these Elders and Deacons may be brought into euerie parish.
we must have a change of all, that these Elders and Deacons may be brought into every parish.
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1602
This is their Helena that they fight for. The places that are vrged for the Eldershippe in the olde Testament, are these:
This is their Helena that they fight for. The places that Are urged for the Eldership in the old Testament, Are these:
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1603
First out of Leuiticus: The Lord spake to Aaron and his sonnes saying, yee shall not drinke wine nor strongdrinke, that ye may put difference betweene the holie and vnholie,
First out of Leviticus: The Lord spoke to Aaron and his Sons saying, ye shall not drink wine nor strongdrinke, that you may put difference between the holy and unholy,
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1604
and betweene the cleane and vncleane. and between the clean and unclean.
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1605
This helpeth not an Eldershippe, but rather establisheth an Archbishop: An Eldership of laie men it can not set vp:
This Helpeth not an Eldership, but rather Establisheth an Archbishop: an Eldership of lay men it can not Set up:
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1606
For Aaron and his sonnes were Priestes. The next is out of Deuteronomie: If there be anie matter of plea, thou shalt come vnto the priests of the Leuites,
For Aaron and his Sons were Priests. The next is out of Deuteronomy: If there be any matter of plea, thou shalt come unto the Priests of the Levites,
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1607
and vnto the iudge that shal be in those dayes. And againe:and unto the judge that shall be in those days. And again:
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1608
that man that will not hearken to the Priest, or the Iudge, that man shal die. that man that will not harken to the Priest, or the Judge, that man shall die.
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This likewise doth ouerthrowe the laie presbyterie, and by proportion and like equitie, establisheth the Archbishop, and the prerogatiue of the Prince. And last of all, that in the Chronicles maye warrant an hie commission for the whole land,
This likewise does overthrown the lay presbytery, and by proportion and like equity, Establisheth the Archbishop, and the prerogative of the Prince. And last of all, that in the Chronicles may warrant an high commission for the Whole land,
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but not a presbyterie for euerie parish. Thus it sayeth:
but not a presbytery for every parish. Thus it Saith:
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1611
Moreouer in Ierusalem did Iehoshaphat set of the Leuites, and of the Priestes, and of the chiefe of the families of Israel for the iudgement and cause of the Lorde, and they returned to Ierusalem. Moreover in Ierusalem did Jehoshaphat Set of the Levites, and of the Priests, and of the chief of the families of Israel for the judgement and cause of the Lord, and they returned to Ierusalem.
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This was generall for the whole kingdome, and will not helpe to erect a presbyterie in euerie parish.
This was general for the Whole Kingdom, and will not help to erect a presbytery in every parish.
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1613
The places of the newe Testament are these: The first out of Matthew: If he wil not heare them, tell the Church.
The places of the new Testament Are these: The First out of Matthew: If he will not hear them, tell the Church.
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1614
If Christ, when he spake this, had relation to the state of the Iewes: hee might meane the generall Synedrion at Ierusalem: for particular they had not.
If christ, when he spoke this, had Relation to the state of the Iewes: he might mean the general Synedrion At Ierusalem: for particular they had not.
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1615
If the state of the Church to come be vnderstoode:
If the state of the Church to come be understood:
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1616
then either the gouernors in what forme soeuer it shall bee, or else the whole bodie of the Church, may be meant:
then either the Governors in what Form soever it shall be, or Else the Whole body of the Church, may be meant:
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1617
but an Eldership of laie persons, can not anie waye bee inferred of wordes so generall.
but an Eldership of lay Persons, can not any Way be inferred of words so general.
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1618
Another place is in the Epistle to ye Corinthians: when yee are gathered together: by which wordes, the whole Church is meant, and not anie laie Elders.
another place is in the Epistle to you Corinthians: when ye Are gathered together: by which words, the Whole Church is meant, and not any lay Elders.
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1619
For hee speaketh to them that were puffed vp, and shoulde haue sorrowed:
For he speaks to them that were puffed up, and should have sorrowed:
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1620
and those were not Elders onely, if there were anie in the Church of Corinth: and it is manifest that he writeth to ye whole Church.
and those were not Elders only, if there were any in the Church of Corinth: and it is manifest that he Writeth to you Whole Church.
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1621
And out of the Epistle to Timothie, they would fetch an vnteaching Eldership, when hee sayeth, despise not the gift which is giuen thee by prophesie, with the laying on of the hands of Eldership.
And out of the Epistle to Timothy, they would fetch an unteaching Eldership, when he Saith, despise not the gift which is given thee by prophesy, with the laying on of the hands of Eldership.
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1622
This presbyterie, or Eldership, Caluine sayeth, maye be meant of the office which hee receaued to bee an Elder, that is, a Minister of the worde,
This presbytery, or Eldership, Calvin Saith, may be meant of the office which he received to be an Elder, that is, a Minister of the word,
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1623
and not of anie companie, by whome he receaued it.
and not of any company, by whom he received it.
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1624
And how shoulde wee thinke, that the laying on of handes to make a Minister, shoulde pertaine to them that are no Ministers? After these particular places for their Eldership, they haue some also which seeme to inferre these, and all their other officers: but the chiefe are two.
And how should we think, that the laying on of hands to make a Minister, should pertain to them that Are no Ministers? After these particular places for their Eldership, they have Some also which seem to infer these, and all their other Officers: but the chief Are two.
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1625
The first is to the Romanes: Seeing then that we haue giftes that are diuerse, according to the grace that is giuen vnto vs,
The First is to the Romans: Seeing then that we have Gifts that Are diverse, according to the grace that is given unto us,
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1626
whether we haue prophesie, let vs prophecy according to the proportion of faith: or an office, let vs waite on the office:
whither we have prophesy, let us prophecy according to the proportion of faith: or an office, let us wait on the office:
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1627
or he that teacheth on teaching: or he that exhorteth on exhortation: he that distributeth, let him do it with simplicitie: he that ruleth, with diligēce:
or he that Teaches on teaching: or he that exhorteth on exhortation: he that distributeth, let him do it with simplicity: he that Ruleth, with diligence:
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1628
he that sheweth mercie, with cherefulnes: hence they will seeme to fetch all their officers.he that shows mercy, with cherefulnes: hence they will seem to fetch all their Officers.
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1629
But this, none of the ancient fathers, none of the learned writers of our time did see, till of late.
But this, none of the ancient Father's, none of the learned writers of our time did see, till of late.
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1630
This seemeth not exactlie to agree to their plot: for first here are three names for doctrine: Prophesie, Teaching, and Exhortation:
This seems not exactly to agree to their plot: for First Here Are three names for Doctrine: Prophesy, Teaching, and Exhortation:
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1631
and all maye bee performed by one man.
and all may be performed by one man.
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1632
Then to Rule, and to haue an Office are so generall, that they can not bee restrained to the forme and name of such Elders as they appoint.
Then to Rule, and to have an Office Are so general, that they can not be restrained to the Form and name of such Elders as they appoint.
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1633
To distribute, and to shewe mercie, either pertaine to all:
To distribute, and to show mercy, either pertain to all:
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1634
or else, if there must be such officers, it is not necessarie vnder their names of Deacons,
or Else, if there must be such Officers, it is not necessary under their names of Deacons,
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1635
and Releeuers, nor at all times: but as time & occasions require.
and Relievers, nor At all times: but as time & occasions require.
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1636
Their other place is to the Corinthians: God hath ordained some in the Church, as first Apostles,
Their other place is to the Corinthians: God hath ordained Some in the Church, as First Apostles,
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1637
secondly Prophets, thirdly Teachers, then them that doe miracles, after that the giftes of healing, helpers, gouerners, diuersitie of tongues. Here are more then fiue:secondly prophets, Thirdly Teachers, then them that do Miracles, After that the Gifts of healing, helpers, Governors, diversity of tongues. Here Are more then fiue:
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1638
and by no direct waye can these precisely bee hence fetched. Apostles, Prophets, Teachers, diuersitie of tongues pertaine all especiallie to doctrine.
and by no Direct Way can these precisely bee hence fetched. Apostles, prophets, Teachers, diversity of tongues pertain all especially to Doctrine.
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1639
The gift of working miracles, and of healing, were but for those times:
The gift of working Miracles, and of healing, were but for those times:
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1640
Helpers, and gouerners are too large names, to bring in onely Deacons, and Relieuers, and Elders, into euerie congregation, in such sort and order as they prescribe.Helpers, and Governors Are too large names, to bring in only Deacons, and Relievers, and Elders, into every congregation, in such sort and order as they prescribe.
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1641
Gouernors wee haue, and helpers, although wee haue not their Elders nor their Deacons. These are ye chiefe places, whereon their discipline is builded.Governors we have, and helpers, although we have not their Elders nor their Deacons. These Are you chief places, whereon their discipline is built.
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1642
Other they haue in the Actes, and to the Ephesians, and Timothie, and Titus: but none of them make the whole number,
Other they have in the Acts, and to the Ephesians, and Timothy, and Titus: but none of them make the Whole number,
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1643
nor the particulars in their forme, and especially (which is the chiefe) they helpe not their Eldershippe of vnteaching persons.
nor the particulars in their Form, and especially (which is the chief) they help not their Eldership of unteaching Persons.
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1644
Now then, wee may haue Christs gouernement, and seeke his kingdome, although wee haue not these officers, in these names, and this order.
Now then, we may have Christ government, and seek his Kingdom, although we have not these Officers, in these names, and this order.
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1645
Their newe officers are not necessarie to the building of the Churche: but peraduenture they whome we haue, doe pull downe the Church. That is their opinion:
Their new Officers Are not necessary to the building of the Church: but Peradventure they whom we have, do pull down the Church. That is their opinion:
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1646
for thus they speake of our estate:
for thus they speak of our estate:
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1647
In steade of these, they remaine most seruilely subiect to the Antichristian gouernement of the popish Archbishops, Byshops, Chauncelors, Archdeacons, Deanes, Commissaries, Doctors, Proctors, Aduocates, Notaries, Registers, Purseuants, Cursetors, Summoners: In stead of these, they remain most servilely Subject to the Antichristian government of the popish Archbishop's, Bishops, Chancellors, Archdeacons, Deanes, Commissaries, Doctors, Proctors, Advocates, Notaries, Registers, Pursuivants, Cursetors, Summoners:
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and from the Apostaticall seate of the Byshops, they receaue as Antichristian and false a Ministerie,
and from the Apostatical seat of the Bishops, they receive as Antichristian and false a Ministry,
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as their Parsons, Vicars, Curates, Hirelings, Lecturers, Mercenarie preachers:
as their Parsons, Vicars, Curates, Hirelings, Lecturers, Mercenary Preachers:
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1650
All which together, with this people, stand bounde and subiect to the Byshops Romish courtes of hie commission, of faculties, of arches, of prerogatiues, of delegates, of their Commissaries, and the rest. All which together, with this people, stand bound and Subject to the Bishops Romish Courts of high commission, of faculties, of arches, of prerogatives, of delegates, of their Commissaries, and the rest.
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1651
Because wee haue some officers of like name, though not all, nor of like qualitie, as they childishlie imagine:
Because we have Some Officers of like name, though not all, nor of like quality, as they childishly imagine:
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1652
They saye, neither gouerners nor subiectes, neither pastors nor people, can bee the Churche of Christ. Foure orders they make here of thinges and persons to bee condemned and remoued.
They say, neither Governors nor Subjects, neither Pastors nor people, can be the Church of christ. Foure order they make Here of things and Persons to be condemned and removed.
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1653
First, all those that haue Ecclesiasticall gouernement committed vnto them, the Byshops and all that doe assist them.
First, all those that have Ecclesiastical government committed unto them, the Bishops and all that do assist them.
ord, d d cst vhb j n1 vvn p-acp pno32, dt n2 cc d cst vdb vvi pno32.
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1654
Secondlie, all sortes of Ministers, preachers and not preachers. Thirdly, Ecclesiasticall courts and iudgements. Last of all, the whole people for being and continuing subiect vnto those.
Secondly, all sorts of Ministers, Preachers and not Preachers. Thirdly, Ecclesiastical Courts and Judgments. Last of all, the Whole people for being and Continuing Subject unto those.
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(4) sermon (DIV1)
106
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1655
If we aske a reason of this their peremptorie sentence, wee can perceaue none here, but because they are popish and Antichristian.
If we ask a reason of this their peremptory sentence, we can perceive none Here, but Because they Are popish and Antichristian.
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1656
If I shoulde confesse this, and saye the gouernement is such, and defende our Church, by the example of the Church in Babylon, as one doeth:
If I should confess this, and say the government is such, and defend our Church, by the Exampl of the Church in Babylon, as one doth:
cs pns11 vmd vvi d, cc vvb dt n1 vbz d, cc vvi po12 n1, p-acp dt n1 pp-f dt n1 p-acp np1, c-acp pi vdz:
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1657
I shoulde iustifie them, and condemne our selues: I shoulde lye against the trueth, and against mine owne soule. But thus I saye:
I should justify them, and condemn our selves: I should lie against the truth, and against mine own soul. But thus I say:
pns11 vmd vvi pno32, cc vvi po12 n2: pns11 vmd vvi p-acp dt n1, cc p-acp po11 d n1. p-acp av pns11 vvb:
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106
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1658
If these thinges be popish, as they doe stand among vs, let them bee excluded: naye let vs bee excluded out of the Church altogether.
If these things be popish, as they do stand among us, let them be excluded: nay let us be excluded out of the Church altogether.
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1659
Nowe then, how shall we knowe, whether a thing be popish and Antichristian, or no? By the names? that can not be:
Now then, how shall we know, whither a thing be popish and Antichristian, or no? By the names? that can not be:
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(4) sermon (DIV1)
106
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1660
Names of their nature be indifferent: the thinges contained in the names, as they are vsed of vs, must be examined.
Names of their nature be indifferent: the things contained in the names, as they Are used of us, must be examined.
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106
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1661
And how shall we finde, whether they bee popish and Antichristian? If they serue to promote poperie,
And how shall we find, whither they be popish and Antichristian? If they serve to promote popery,
cc q-crq vmb pns12 vvi, cs pns32 vbb j cc jp? cs pns32 vvb pc-acp vvi n1,
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1662
then are they popish, then are they Antichristian: But if they further Christs glorie, & his kingdome:
then Are they popish, then Are they Antichristian: But if they further Christ glory, & his Kingdom:
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1663
then may they bee retained in the Church of Christ: and we hauing them, bee his Church.
then may they be retained in the Church of christ: and we having them, be his Church.
av vmb pns32 vbi vvn p-acp dt n1 pp-f np1: cc po12 j-vvg pno32, vbb po31 n1.
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106
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1664
Therefore, if none of these offices, nor courtes, nor Ministers helpe to maintaine idolatrie, or the Popes supremacie,
Therefore, if none of these Offices, nor Courts, nor Ministers help to maintain idolatry, or the Popes supremacy,
av, cs pix pp-f d n2, ccx n2, ccx n2 vvb pc-acp vvi n1, cc dt ng1 n1,
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1665
or mens traditions against the written worde: or free wil against the grace of Christ: or mens merites against iustification by faith,
or men's traditions against the written word: or free will against the grace of christ: or Mens merits against justification by faith,
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1666
or the Idole and sacrifice of the Masse, or pilgrimages, or purgatorie, or prayer for the dead,
or the Idol and sacrifice of the Mass, or Pilgrimages, or purgatory, or prayer for the dead,
cc dt n1 cc n1 pp-f dt n1, cc n2, cc n1, cc n1 p-acp dt j,
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1667
or auricular confession, or satisfactions for sinnes by penance, or indulgences, or the keeping of the worde of God from the people in an vnknowen tongue, or such like:
or auricular Confessi, or satisfactions for Sins by penance, or Indulgences, or the keeping of the word of God from the people in an unknown tongue, or such like:
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106
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1668
if they doe not maintaine vice, nor iniustice, nor heresie among vs, but are directed to roote out poperie, to keepe vs in ye true faith, to aduance the worde of God, to establish our iustification by faith, to further repentance and good workes, to punish sinne, to define that which is equall and right, to keepe the common peace of the Churche:
if they do not maintain vice, nor injustice, nor heresy among us, but Are directed to root out popery, to keep us in the true faith, to advance the word of God, to establish our justification by faith, to further Repentance and good works, to Punish sin, to define that which is equal and right, to keep the Common peace of the Church:
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106
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1669
then are they not popish, seeing they are bent and exercised to the ruine of poperie:
then Are they not popish, seeing they Are bent and exercised to the ruin of popery:
av vbr pns32 xx j, vvg pns32 vbr vvn cc vvn p-acp dt n1 pp-f n1:
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106
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1670
but they are Christian and holie, and appertaining to the Church of Christ, for as much as they further the kingdome and glorie of Christ our Sauiour.
but they Are Christian and holy, and appertaining to the Church of christ, for as much as they further the Kingdom and glory of christ our Saviour.
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106
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1671
All that are zealous, striue for two thinges, wherein all men are to put to their helpe by counsel, by credite, by authoritie, by power,
All that Are zealous, strive for two things, wherein all men Are to put to their help by counsel, by credit, by Authority, by power,
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106
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1672
and by all lawfull meanes that bee in them. One, that the worde of God maye bee more diligently, and commonly taught:
and by all lawful means that be in them. One, that the word of God may be more diligently, and commonly taught:
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106
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1673
the other, that sinne may bee more seuerely and generally punished.
the other, that sin may be more severely and generally punished.
dt n-jn, cst n1 vmb vbi av-dc av-j cc av-j vvn.
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106
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1674
If these two may by this gouernement bee more set forwarde, much of these troubles and contentions will be easier stopped.
If these two may by this government be more Set forward, much of these Troubles and contentions will be Easier stopped.
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106
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1675
There is no fault in ye names, or in ye offices, but they may helpe forward these or any good things.
There is no fault in you names, or in the Offices, but they may help forward these or any good things.
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106
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1676
Wherfore they be not simplie popish, or Antichristian:
Wherefore they be not simply popish, or Antichristian:
c-crq pns32 vbb xx av-j j, cc jp:
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1677
but in the abuse they were, in the right vse they are now holie & Christianlike.
but in the abuse they were, in the right use they Are now holy & Christianlike.
cc-acp p-acp dt n1 pns32 vbdr, p-acp dt j-jn n1 pns32 vbr av j cc j.
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106
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1678
Now let vs see what scripture doth condemne these names and offices. Two places are brought out against thē: One out of the Psalme:
Now let us see what scripture does condemn these names and Offices. Two places Are brought out against them: One out of the Psalm:
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106
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1679
The kings of the earth band themselues, and the princes are assembled together against the Lord, and against his Christ: The Kings of the earth band themselves, and the Princes Are assembled together against the Lord, and against his christ:
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106
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1680
let vs breake their bands, and cast their cords from vs. But do our gouerners & all the people in this estate, band themselues against the Lord,let us break their bans, and cast their cords from us But do our Governors & all the people in this estate, band themselves against the Lord,
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106
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1681
and against his Christ? doe they not band themselues for the glorie of the Lorde and of Iesus Christ? It might be done I knowe more plentifullie,
and against his christ? do they not band themselves for the glory of the Lord and of Iesus christ? It might be done I know more plentifully,
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106
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1682
yet this gouernement setteth forth Christ onely to vs, with his benefits to saluation. Christs deitie, Christs gospel, Christs sacrifice, Christs iustice, Christs kingdome by this is aduanced.
yet this government sets forth christ only to us, with his benefits to salvation. Christ deity, Christ gospel, Christ sacrifice, Christ Justice, Christ Kingdom by this is advanced.
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1683
Wherefore they band not themselues against Christ, neither do they say, let vs breake their bands,
Wherefore they band not themselves against christ, neither do they say, let us break their bans,
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1684
& cast their cordes frō vs, but rather they willinglie receaue the bands, yea the chaines of Christ if neede be.
& cast their cords from us, but rather they willingly receive the bans, yea the chains of christ if need be.
cc vvd po32 n2 p-acp pno12, cc-acp av-c pns32 av-j vvi dt n2, uh dt n2 pp-f np1 cs n1 vbi.
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106
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1685
We are contēt that his lawe binde our feete, & hands, & eyes, and hearts also:
We Are content that his law bind our feet, & hands, & eyes, and hearts also:
pns12 vbr n1 cst po31 n1 vvi po12 n2, cc n2, cc n2, cc n2 av:
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106
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1686
but we cast off their bands, because we cast away their gouernement by Elders.
but we cast off their bans, Because we cast away their government by Elders.
cc-acp pns12 vvd a-acp po32 n2, c-acp pns12 vvd av po32 n1 p-acp n2-jn.
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106
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1687
They are not the bandes of Christ, they are but small threeds, that wil easily bee broken.
They Are not the bands of christ, they Are but small threads, that will Easily be broken.
pns32 vbr xx dt n2 pp-f np1, pns32 vbr p-acp j n2, cst vmb av-j vbi vvn.
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106
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1688
The other place which they alleage against those titles & offices is in Luke Now his citizens hated him, The other place which they allege against those titles & Offices is in Lycia Now his Citizens hated him,
dt j-jn n1 r-crq pns32 vvb p-acp d n2 cc n2 vbz p-acp av av po31 n2 vvd pno31,
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1689
and sent an embassage after him, saying, we wil not haue this man to reigne ouer vs. These places that were spoken of the obstinate Iewes, that hated ye name & faith of Christ, of the heathen idolaters, that worshipped false Gods,and sent an Embassy After him, saying, we will not have this man to Reign over us These places that were spoken of the obstinate Iewes, that hated you name & faith of christ, of the heathen Idolaters, that worshipped false God's,
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1690
and would not acknowledge Christ to be God, of ye Mahometicall sect that reiect Christs gospel,
and would not acknowledge christ to be God, of the Mohammedical sect that reject Christ gospel,
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1691
& denie his redēption, of the Antichristian & popish rable, which keepe his name, and denie his efficacie & sufficiencie in redeeming vs;
& deny his redemption, of the Antichristian & popish rabble, which keep his name, and deny his efficacy & sufficiency in redeeming us;
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106
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1692
those (I saye) they bring against them that acknowledge all which they thēselues doe for sufficiencie of saluatiō,
those (I say) they bring against them that acknowledge all which they themselves do for sufficiency of salvation,
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(4) sermon (DIV1)
106
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1693
for infalliblenes of his truth, and for all his benefites, onelie because wee yeeld not to thē,
for infalliblenes of his truth, and for all his benefits, only Because we yield not to them,
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106
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1694
for a certaine forme of outward gouernment.
for a certain Form of outward government.
p-acp dt j n1 pp-f j n1.
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1695
But they must proue more euidentlie, that those thinges are euill, or else we will not be terrified by those places,
But they must prove more evidently, that those things Are evil, or Else we will not be terrified by those places,
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1696
but that we may safelie say, that yt true Church of Iesus Christ is with vs euen in this gouernmēt.
but that we may safely say, that that true Church of Iesus christ is with us even in this government.
cc-acp cst pns12 vmb av-j vvi, cst pn31 j n1 pp-f np1 np1 vbz p-acp pno12 av p-acp d n1.
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1697
To returne againe to their other notes which remaine, whereby they will describe a visible church of Christ, they say, that Christs Church must be gouerned by his own lawes, takē out of the olde & newe Testament, and no other.
To return again to their other notes which remain, whereby they will describe a visible Church of christ, they say, that Christ Church must be governed by his own laws, taken out of the old & new Testament, and no other.
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1698
They thinke, as it seemeth, that no lawes neede more to be made for any thing,
They think, as it seems, that no laws need more to be made for any thing,
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1699
but that the lawes of Moses shoulde stand, & be sufficient to determine all matters:
but that the laws of Moses should stand, & be sufficient to determine all matters:
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1700
Or if for ciuil matters they will admit more, yet for punishments in matters Ecclesiasticall, it is certaine they will acknowledge no more, nor anie other.
Or if for civil matters they will admit more, yet for punishments in matters Ecclesiastical, it is certain they will acknowledge no more, nor any other.
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1701
Their groundes for this opinion are these scriptures. First out of Saint Matthewe: This is my beloued sonne, heare him.
Their grounds for this opinion Are these Scriptures. First out of Saint Matthew: This is my Beloved son, hear him.
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1702
It extendeth to matters of doctrine and saluation, and all that hee hath taught: but not to matters of gouernement Ciuill, or Ecclesiasticall in particular:
It extendeth to matters of Doctrine and salvation, and all that he hath taught: but not to matters of government Civil, or Ecclesiastical in particular:
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1703
For hee hath not made such lawes.
For he hath not made such laws.
c-acp pns31 vhz xx vvn d n2.
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1704
The next is out of the Epistle to the Hebrewes: Hee is Lorde of the house:
The next is out of the Epistle to the Hebrews: He is Lord of the house:
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1705
therefore hee is to bee obeyed, in so much as hee hath set downe. Particular ordināces he hath not prescribed for gouernmēt, but left it free. Therefore he is to be obeyed, in so much as he hath Set down. Particular ordinances he hath not prescribed for government, but left it free.
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1706
Thē they bring this out of the Epistle to the Corinthians: We haue the minde of Christ:
Them they bring this out of the Epistle to the Corinthians: We have the mind of christ:
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1707
hee meaneth for matters of saluation, and the worship of God: but not for particular actions that must be considered in gouernement.
he means for matters of salvation, and the worship of God: but not for particular actions that must be considered in government.
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1708
After this, commeth that to the Galathians: A mans testament, when it is confirmed, no man doth abrogate, or addeth to it.
After this, comes that to the Galatians: A men Testament, when it is confirmed, no man does abrogate, or adds to it.
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Paul speaketh of iustification by faith, whereto, works as a cause of iustification must not be added: nothing there of outward gouernement.Paul speaks of justification by faith, whereto, works as a cause of justification must not be added: nothing there of outward government.
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Now as for their other places, they inferre not, that in the worde are sufficient lawes set downe for all thinges:
Now as for their other places, they infer not, that in the word Are sufficient laws Set down for all things:
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1711
but that such as are commanded, should be obserued:
but that such as Are commanded, should be observed:
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as that to Timothie: I charge thee that thou keep the commandement without spot, and vnrebukeable,
as that to Timothy: I charge thee that thou keep the Commandment without spot, and unrebukable,
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1713
vntil the appearing of our Lord Iesus Christ. until the appearing of our Lord Iesus christ.
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1714
That which Paul hath set downe as a commandement to be kept, or hath so declared, that must be kept for euer.
That which Paul hath Set down as a Commandment to be kept, or hath so declared, that must be kept for ever.
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1715
But who can saye, that Paul hath set downe lawes for all things in that Epistle? And that to the Ephesians doth not conclude their purpose:
But who can say, that Paul hath Set down laws for all things in that Epistle? And that to the Ephesians does not conclude their purpose:
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1716
Hee hath giuen Apostles for the worke of the Ministerie, and gathering together of the Saintes, til we all meete to a perfect man. He hath given Apostles for the work of the Ministry, and gathering together of the Saints, till we all meet to a perfect man.
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1717
This place speaketh onelie of doctrine, and not of lawes for gouernement either in the Church,
This place speaks only of Doctrine, and not of laws for government either in the Church,
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1718
or common-wealth, except they thinke their Pastors and Doctors must make lawes for al things.
or commonwealth, except they think their Pastors and Doctors must make laws for all things.
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1719
And as for that to the Corinthians, cutteth not off al lawes for ye Church made by men:
And as for that to the Corinthians, cutteth not off all laws for you Church made by men:
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1720
If any man thinke himselfe to be a prophet, or spiritual, let him acknowledge that the things which I write vnto you, are the commandements of the Lorde. If any man think himself to be a Prophet, or spiritual, let him acknowledge that the things which I write unto you, Are the Commandments of the Lord.
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1721
He writeth there, of not vsing strange languages, where they are not vnderstood, and and of women, that they should not preach in the Church.
He Writeth there, of not using strange languages, where they Are not understood, and and of women, that they should not preach in the Church.
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1722
But there are other thinges which by lawes must be ordered, which Paul, nor the scripture anie where hath determined in speciall.
But there Are other things which by laws must be ordered, which Paul, nor the scripture any where hath determined in special.
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1723
Last of all, they applie to this purpose, all those places of scripture, which teach that nothing must bee added nor taken from the worde of God.
Last of all, they apply to this purpose, all those places of scripture, which teach that nothing must be added nor taken from the word of God.
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1724
The making of lawes about orders in gouernement, is no addition to Gods worde: For the thing is not there forbidden.
The making of laws about order in government, is no addition to God's word: For the thing is not there forbidden.
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1725
Thus they will seeme to proue, that in the worde are sufficient lawes to order mens actions:
Thus they will seem to prove, that in the word Are sufficient laws to order men's actions:
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1726
vpon this grounde, they will haue the penall lawes of Moses reuiued:
upon this ground, they will have the penal laws of Moses revived:
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1727
then they must bring vs againe to the land of Canaan: they must establish to vs againe that kingdome:
then they must bring us again to the land of Canaan: they must establish to us again that Kingdom:
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1728
For those penall lawes like as the ceremoniall, were proper onely to that people. Now the Priesthoode being changed, the lawe is changed.
For those penal laws like as the ceremonial, were proper only to that people. Now the Priesthood being changed, the law is changed.
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1729
As they saye, the worde hath sufficient lawes to determine all thinges:
As they say, the word hath sufficient laws to determine all things:
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1730
so likewise, they will not admitte that princes shoulde make lawes, thereby to helpe forwarde the kingdome of Christ. For they saye the kingdome of Christ commeth not by the lawes of men,
so likewise, they will not admit that Princes should make laws, thereby to help forward the Kingdom of christ. For they say the Kingdom of christ comes not by the laws of men,
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1731
but by the worde and spirite. For this purpose they abuse these scriptures. First, that of Saint Luke: The kingdome of God commeth not with obseruation:
but by the word and Spirit. For this purpose they abuse these Scriptures. First, that of Saint Lycia: The Kingdom of God comes not with observation:
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1732
They meane with obseruing princes lawes:
They mean with observing Princes laws:
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1733
but Christ meaneth that his kingdome commeth not, neither is discerned by outwarde pompe and worldlie glorie, which the Pharises looked for:
but christ means that his Kingdom comes not, neither is discerned by outward pomp and worldly glory, which the Pharisees looked for:
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1734
but is properlie a thing inwarde in the heart. That place nothing pertaineth to outward lawes.
but is properly a thing inward in the heart. That place nothing pertaineth to outward laws.
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1735
Also they misapplie that of Zacharie: Neither by an armie nor strength, but by my spirite, saieth the Lorde of hostes.
Also they misapply that of Zacharias: Neither by an army nor strength, but by my Spirit, Saith the Lord of hosts.
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1736
This is spoken by comparison, that God in the preseruing of his Churche vseth principallie the working of his spirite,
This is spoken by comparison, that God in the preserving of his Church uses principally the working of his Spirit,
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1737
and not an armie, nor strength of men:
and not an army, nor strength of men:
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1738
Yet that hee vseth armies, and strength for their defence, the Churche in all ages hath had experience.
Yet that he uses armies, and strength for their defence, the Church in all ages hath had experience.
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1739
But the principall is his spirite: outwarde strength and lawes in comparison of it, and without it are nothing. When Esaie sayeth:
But the principal is his Spirit: outward strength and laws in comparison of it, and without it Are nothing. When Isaiah Saith:
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1740
Beholde, the Lorde God will come with power, and his arme shall rule for him: his arme ruleth, euen by the good and wholesome lawes of men. Behold, the Lord God will come with power, and his arm shall Rule for him: his arm Ruleth, even by the good and wholesome laws of men.
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1741
And that curse in Ieremie pertaineth not to vs, because we are ruled by lawes of princes. And that curse in Ieremie pertaineth not to us, Because we Are ruled by laws of Princes.
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1742
Thus sayeth the Lorde, Cursed bee the man that trusteth in man, and maketh fleshe his arme, Thus Saith the Lord, Cursed be the man that Trusteth in man, and makes Flesh his arm,
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1743
and withdraweth his heart from the Lorde: and withdraweth his heart from the Lord:
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1744
For we trust not in the lawes of princes, nor in them, when we vse thē vnder God for our quiet gouernement:
For we trust not in the laws of Princes, nor in them, when we use them under God for our quiet government:
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1745
we knowe that Kings are nursing fathers, and Queenes are nursing mothers.
we know that Kings Are nursing Father's, and Queens Are nursing mother's.
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1746
Dauid, Salomon, and Iosaphat, and Ezechias, and Iosias, and all godlie princes made lawes for the Churche of God, and were approued:David, Solomon, and Iosaphat, and Hezekiah, and Iosias, and all godly Princes made laws for the Church of God, and were approved:
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1747
yea, the lawes & decrees of Nebuchadnezzar, of Cyrus, and Darius, were for the behoofe & benefite of it.
yea, the laws & decrees of Nebuchadnezzar, of Cyrus, and Darius, were for the behoof & benefit of it.
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1748
Manie thinges are left vndetermined in speciall, wherein princes make good and profitable decrees for the Churche.
Many things Are left undetermined in special, wherein Princes make good and profitable decrees for the Church.
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1749
If their position were true, the Prophets, and our Sauiour shoulde not haue condemned either the princes,
If their position were true, the prophets, and our Saviour should not have condemned either the Princes,
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1750
or the lawiers for making vniust lawes, but for making anie lawes at all.
or the Lawyers for making unjust laws, but for making any laws At all.
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1751
Princes especially serue Christ, euen in making lawes for Christ. Wherefore it appeareth not, that sufficient lawes in speciall, are set downe in the worde for the Churche:
Princes especially serve christ, even in making laws for christ. Wherefore it appears not, that sufficient laws in special, Are Set down in the word for the Church:
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1752
nor that it is wicked for the Church, to vse the lawes of princes, and to bee subiect to them,
nor that it is wicked for the Church, to use the laws of Princes, and to be Subject to them,
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1753
if otherwise they bee not vngodly. Nowe marke what they saye of our lawes:
if otherwise they be not ungodly. Now mark what they say of our laws:
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1754
Wee (they saye) are not gouerned by the worde of God, but by Canons, Iniunctions, we (they say) Are not governed by the word of God, but by Canonas, Injunctions,
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1755
and Decrees, of these Antichristian and Popish courts. and Decrees, of these Antichristian and Popish Courts.
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1756
Let them name one Canon, or Decree and Iniunction, that maintaineth anie thing that is popish or against Christ, and surely it ought to be abolished.
Let them name one Canon, or decree and Injunction, that maintaineth any thing that is popish or against christ, and surely it ought to be abolished.
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1757
But there be lawes which they had, which came not from them, but either from the word of God,
But there be laws which they had, which Come not from them, but either from the word of God,
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1758
or the light of nature, or former holy constitutions.
or the Light of nature, or former holy constitutions.
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1759
Why should their detaining of them in vnrighteousnes, hinder vs from the conuerting of them to the furtherance of the Gospell? They are not popish so long as they are not directed to maintaine poperie,
Why should their detaining of them in unrighteousness, hinder us from the converting of them to the furtherance of the Gospel? They Are not popish so long as they Are not directed to maintain popery,
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1760
but are applyed to godlinesse and peace, in obedience of the trueth.
but Are applied to godliness and peace, in Obedience of the truth.
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1761
The ninth marke of their Church is, that al and ech one of them must stand in and for their Christian libertie, to practise whatsoeuer God hath commanded,
The ninth mark of their Church is, that all and each one of them must stand in and for their Christian liberty, to practise whatsoever God hath commanded,
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1762
and is reuealed vnto them in his holy word. This their liberty is one of the chiefe points wherein they stand.
and is revealed unto them in his holy word. This their liberty is one of the chief points wherein they stand.
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1763
Here neither Prince, nor Counsellour, nor Byshop, nor Law must restraine them, from refusing or casting off whatsoeuer they mislike,
Here neither Prince, nor Counselor, nor Bishop, nor Law must restrain them, from refusing or casting off whatsoever they mislike,
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1764
or from taking vpon them and putting in practise any thing that they haue determined and concluded to be done.
or from taking upon them and putting in practise any thing that they have determined and concluded to be done.
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1765
Seeing according to their conceit, they haue found out that Byshops and all other officers in our Church are popish,
Seeing according to their conceit, they have found out that Bishops and all other Officers in our Church Are popish,
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1766
and that the ministery beareth (as they suppose) popish names and markes, and the lawes are popish, they will neither sue to Prince nor Counsell for the remouing of any of these things,
and that the Ministry bears (as they suppose) popish names and marks, and the laws Are popish, they will neither sue to Prince nor Counsel for the removing of any of these things,
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1767
but with all speede cast the yoke from their owne necks.
but with all speed cast the yoke from their own necks.
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1768
And seeing they haue found in their fansies, that an eldershippe and no other lawes but the written word is to be heard,
And seeing they have found in their fancies, that an eldership and no other laws but the written word is to be herd,
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1769
therefore they will erect these things among themselues.
Therefore they will erect these things among themselves.
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1770
For God (say they) hath left power in euery man and euery assembly of his people, to cast off al that may hinder,
For God (say they) hath left power in every man and every assembly of his people, to cast off all that may hinder,
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1771
& to transport thēselues to any thing that may further their saluation.
& to transport themselves to any thing that may further their salvation.
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1772
In matters necessary to saluation we graunt there is by Gods gracious working such freedome giuen to Gods people, that all the deuils in hell cannot hinder them from hauing that whereby it should be brought to passe.
In matters necessary to salvation we grant there is by God's gracious working such freedom given to God's people, that all the Devils in hell cannot hinder them from having that whereby it should be brought to pass.
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1773
But such are not the things, which they striue for. Saluation may be had in this state without them.
But such Are not the things, which they strive for. Salvation may be had in this state without them.
p-acp d vbr xx dt n2, r-crq pns32 vvb p-acp. n1 vmb vbi vhn p-acp d n1 p-acp pno32.
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1774
But their opinion of vs in respect of Christian libertie is this.
But their opinion of us in respect of Christian liberty is this.
p-acp po32 n1 pp-f pno12 p-acp n1 pp-f njp n1 vbz d.
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1775
They say, that all wee remaine in bondage to the Egyptian and Babylonish yokes, yeelding obedience to these Courts and their Cannons.
They say, that all we remain in bondage to the Egyptian and Babylonish yokes, yielding Obedience to these Courts and their Cannons.
pns32 vvb, cst d pns12 vvb p-acp n1 p-acp dt jp cc np1 vvz, vvg n1 p-acp d n2 cc po32 n2.
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1776
Now let vs heare their scripture, by which they will maintaine their so absolute libertie, and condemne vs as men in Egyptian bondage. The places are these:
Now let us hear their scripture, by which they will maintain their so absolute liberty, and condemn us as men in Egyptian bondage. The places Are these:
av vvb pno12 vvi po32 n1, p-acp r-crq pns32 vmb vvi po32 av j n1, cc vvb pno12 p-acp n2 p-acp jp n1. dt n2 vbr d:
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1777
first that to the Galathians, But now seeing ye know God, yea rather are knowen of God,
First that to the Galatians, But now seeing you know God, yea rather Are known of God,
ord cst p-acp dt np2, p-acp av vvg pn22 vvb np1, uh av-c vbr vvn pp-f np1,
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1778
howe turne ye againe to impotent and beggerlie rudiments, whereunto as from the beginning, you will be in bondage againe? Paul there speaketh of the obseruation of dayes and ceremonies of the lawe with opinion of necessitie to saluation & iustification:how turn you again to impotent and beggarly rudiments, whereunto as from the beginning, you will be in bondage again? Paul there speaks of the observation of days and ceremonies of the law with opinion of necessity to salvation & justification:
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1779
we repose neither saluation nor iustification in any ceremony or outward thing which we vse: not in the gouernment, not in apparel, this or that.
we repose neither salvation nor justification in any ceremony or outward thing which we use: not in the government, not in apparel, this or that.
pns12 vvb dx n1 ccx n1 p-acp d n1 cc j n1 r-crq pns12 vvb: xx p-acp dt n1, xx p-acp n1, d cc d.
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1780
In the vse of them our minds are free.
In the use of them our minds Are free.
p-acp dt n1 pp-f pno32 po12 n2 vbr j.
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1781
The like meaning hath that to the Collossians: If yee bee dead with Christ from the ordinances of the worlde,
The like meaning hath that to the Colossians: If ye be dead with christ from the ordinances of the world,
dt j n1 vhz d p-acp dt njp2: cs pn22 vbb j p-acp np1 p-acp dt n2 pp-f dt n1,
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1782
why as though yee liued in the world, are yee burthened with traditions? There is no tradition in our Church that can be a burthen to a mans conscience, being rightly taken, seeing there is no idolatrous tradition among vs,why as though ye lived in the world, Are ye burdened with traditions? There is no tradition in our Church that can be a burden to a men conscience, being rightly taken, seeing there is no idolatrous tradition among us,
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1783
nor any ioyned with opinion of necessitie, or worship of God, or merite to saluation.
nor any joined with opinion of necessity, or worship of God, or merit to salvation.
ccx d vvd p-acp n1 pp-f n1, cc n1 pp-f np1, cc vvi p-acp n1.
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1784
But in those things the soule is left free to depend wholly vpon Iesus Christ. The like meaning hath that to the Corinthians: Yee are bought with a price, bee not the seruauntes of men.
But in those things the soul is left free to depend wholly upon Iesus christ. The like meaning hath that to the Corinthians: Ye Are bought with a price, be not the Servants of men.
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1785
Paul condemneth not obedience in things lawfull, but in voluntarie worshippe.Paul Condemneth not Obedience in things lawful, but in voluntary worship.
np1 vvz xx n1 p-acp n2 j, cc-acp p-acp j-jn n1.
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1786
And as for vs, we place no necessary part of Gods worship in the traditions of any mē.
And as for us, we place no necessary part of God's worship in the traditions of any men.
cc c-acp p-acp pno12, pns12 vvb dx j n1 pp-f npg1 n1 p-acp dt n2 pp-f d n2.
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1787
The booke of cōmon praier is not reckoned so necessary, as if God were not otherwise rightly worshipped;
The book of Common prayer is not reckoned so necessary, as if God were not otherwise rightly worshipped;
dt n1 pp-f j n1 vbz xx vvn av j, c-acp cs np1 vbdr xx av av-jn vvn;
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1788
neither yet absolutely as meere traditions of men, for as much as it is either scripture, or agreeable vnto scripture.
neither yet absolutely as mere traditions of men, for as much as it is either scripture, or agreeable unto scripture.
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1789
Outward ceremonies are retained for order, but no part of Gods worship placed either in crosse or garment.
Outward ceremonies Are retained for order, but no part of God's worship placed either in cross or garment.
j n2 vbr vvn p-acp n1, cc-acp dx n1 pp-f npg1 n1 vvn av-d p-acp n1 cc n1.
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1790
To these places of scripture as of like nature may be ioyned that of the Actes, Wee ought rather to obey God then men, that is, whē they cōmand things contrary.
To these places of scripture as of like nature may be joined that of the Acts, we ought rather to obey God then men, that is, when they command things contrary.
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1791
But in the gouernmēt, or in the ministery, or in Gods worship, or in the admission of men to the sacraments, the lawes of this land doe not commaund things contrary to God,
But in the government, or in the Ministry, or in God's worship, or in the admission of men to the Sacraments, the laws of this land do not command things contrary to God,
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1792
for any thing that we haue yet found. Last of all for our bondage, they produce first the Reuelation where it sayeth:
for any thing that we have yet found. Last of all for our bondage, they produce First the Revelation where it Saith:
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1793
If any man worshippe the beast or his image. If any man worship the beast or his image.
cs d n1 vvi dt n1 cc po31 n1.
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1794
The gouernment by Byshops, they take to be the image of the beast. They were (we confesse,) so to be accounted,
The government by Bishops, they take to be the image of the beast. They were (we confess,) so to be accounted,
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1795
while they maintained the Pope and his lawes:
while they maintained the Pope and his laws:
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1796
but now they are not so, when they are set to further the Gospell and truth of Christ. These are the places by which they would conuince vs to be in bondage.
but now they Are not so, when they Are Set to further the Gospel and truth of christ. These Are the places by which they would convince us to be in bondage.
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1797
But the Scriptures by which they chalenge their large and infinite liberty are these:
But the Scriptures by which they challenge their large and infinite liberty Are these:
p-acp dt n2 p-acp r-crq pns32 vvb po32 j cc j n1 vbr d:
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Page 166
1798
first that of Iohn, Ye shall knowe the trueth, and the trueth shall make you free. First that of John, You shall know the truth, and the truth shall make you free.
ord cst pp-f np1, pn22 vmb vvi dt n1, cc dt n1 vmb vvi pn22 j.
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Page 166
1799
Christ speaketh of freedome, not from lawes and Magistrates and Ecclesiasticall gouernment, but from sinne and Satan: for he sayth, He that committeth sinne is the seruaunt of sinne. christ speaks of freedom, not from laws and Magistrates and Ecclesiastical government, but from sin and Satan: for he say, He that Committeth sin is the servant of sin.
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1800
The next that is pretended to speake for their liberty, is Paul to the Galathians. Ierusalem which is aboue is free, which is the mother of vs all.
The next that is pretended to speak for their liberty, is Paul to the Galatians. Ierusalem which is above is free, which is the mother of us all.
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Page 167
1801
Paul disputeth of our freedome from the curse of the lawe, and from circumcision and other ceremonies,Paul disputeth of our freedom from the curse of the law, and from circumcision and other ceremonies,
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1802
so that the curse is not to be feared of vs that are made free by Christ, nor iustification to be sought by the ceremonies of the lawe,
so that the curse is not to be feared of us that Are made free by christ, nor justification to be sought by the ceremonies of the law,
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1803
nor any part of Gods worshippe to be reposed any longer in them.
nor any part of God's worship to be reposed any longer in them.
ccx d n1 pp-f npg1 n1 pc-acp vbi vvn d av-jc p-acp pno32.
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1804
And the same is his purpose in the fift Chapter, when he sayth, Stand fast in the libertie wherewith Christ hath made vs free.
And the same is his purpose in the fift Chapter, when he say, Stand fast in the liberty wherewith christ hath made us free.
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1805
This is the freedome of conscience, the libertie from the curse pronounced by the lawe, and from the ceremonies thereof, with opinion of worshippe or merite of saluation. Thus are we free.
This is the freedom of conscience, the liberty from the curse pronounced by the law, and from the ceremonies thereof, with opinion of worship or merit of salvation. Thus Are we free.
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Page 167
1806
We are vnder a gouernement, and haue some fewe ceremonies:
We Are under a government, and have Some few ceremonies:
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1807
but we neither count them parts of Gods worship, nor any cause of our iustification or saluation.
but we neither count them parts of God's worship, nor any cause of our justification or salvation.
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1808
Thus our minds are free, although our bodies be bound in an outward obedience.
Thus our minds Are free, although our bodies be bound in an outward Obedience.
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Page 167
1809
They may therefore become subiect with vs to this gouernment, and yet inioy due Christian libertie.
They may Therefore become Subject with us to this government, and yet enjoy due Christian liberty.
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Page 168
1810
The tenth and last note of their Church is this, that it must haue the power that Christ hath giuen to his Church to the worlds end,
The tenth and last note of their Church is this, that it must have the power that christ hath given to his Church to the world's end,
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1811
and all the powers in earth and hell cannot take from them: namely to bind and loose, and to reforme things that are amisse. and all the Powers in earth and hell cannot take from them: namely to bind and lose, and to reform things that Are amiss.
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1812
Which power they say we haue not.
Which power they say we have not.
r-crq n1 pns32 vvb pns12 vhb xx.
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1813
For our assemblies as they iudge, cast out Satan by the power of Satan: namely (say they) by these impes of Antichrist, the Byshops, Commissaries, and Priests. These be their words.
For our assemblies as they judge, cast out Satan by the power of Satan: namely (say they) by these imps of Antichrist, the Bishops, Commissaries, and Priests. These be their words.
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Page 168
1814
Then if they say true in deed, in this Church gouernement we haue no binding sinners,
Then if they say true in deed, in this Church government we have no binding Sinners,
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Page 168
1815
and loosing them that doe repent, but by the deuill.
and losing them that do Repent, but by the Devil.
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Page 168
1816
Let vs see what binding or loosing the church of God should haue, and how farre that which we haue is wanting and disagreeing from the trueth.
Let us see what binding or losing the Church of God should have, and how Far that which we have is wanting and disagreeing from the truth.
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1817
The power giuen to the Church in this respect they affirme to becōtained in these places which follow.
The power given to the Church in this respect they affirm to becontained in these places which follow.
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1818
First in the Psalme when it is said, To bind their Kings in chaines, & their nobles in fetters of yron. First in the Psalm when it is said, To bind their Kings in chains, & their Nobles in fetters of iron.
ord p-acp dt n1 c-crq pn31 vbz vvn, pc-acp vvi po32 n2 p-acp n2, cc po32 n2-j p-acp n2 pp-f n1.
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1819
This place seemeth properly to be vnderstood not of Ecclesiastical censures, but of outward victory gotten by the sword against Gods enemies by his people after their oppression.
This place seems properly to be understood not of Ecclesiastical censures, but of outward victory got by the sword against God's enemies by his people After their oppression.
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1820
This God giueth oftentimes to his Church, and hath (his name be praysed) giuen already vnto vs:
This God gives oftentimes to his Church, and hath (his name be praised) given already unto us:
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1821
God graunt when need shall require, we may obtaine it hereafter.
God grant when need shall require, we may obtain it hereafter.
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1822
The next place by which they chalenge this power, is in Matthewe: If hee will not heare them, tell it to the Church,
The next place by which they challenge this power, is in Matthew: If he will not hear them, tell it to the Church,
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1823
and if hee refuse to heare the Church also, let him be vnto thee as an heathen man and as a publicane. and if he refuse to hear the Church also, let him be unto thee as an heathen man and as a publican.
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Page 169
1824
By the Church might here be vnderstood ye gouernors to whō this authority should be committed of the church,
By the Church might Here be understood you Governors to whom this Authority should be committed of the Church,
p-acp dt n1 vmd av vbi vvn pn22 n2 p-acp ro-crq d n1 vmd vbi vvn pp-f dt n1,
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Page 169
1825
or els the whole assembly speaking by the voice of one or fewe, for the declaration of the obstinacie and damnable state of such an one:
or Else the Whole assembly speaking by the voice of one or few, for the declaration of the obstinacy and damnable state of such an one:
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1826
but as for a presbyterie in euerie congregation it cannot serue, seeing if it be spoken by relation to the practise of the Iewes, they had no such thing:
but as for a presbytery in every congregation it cannot serve, seeing if it be spoken by Relation to the practice of the Iewes, they had no such thing:
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1827
but in Ierusalem, in one citie, one assemblie, one consistorie of such iudgement for all.
but in Ierusalem, in one City, one assembly, one consistory of such judgement for all.
cc-acp p-acp np1, p-acp crd n1, crd n1, crd n1 pp-f d n1 p-acp d.
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Page 169
1828
After this they seeke somewhat for their excommunicating presbytery in Luke. Behold I giue vnto you power to treade on serpents and scorpions,
After this they seek somewhat for their excommunicating presbytery in Lycia. Behold I give unto you power to tread on Serpents and scorpions,
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1829
and ouer all the power of the enemie, and nothing shall hurt you. and over all the power of the enemy, and nothing shall hurt you.
cc p-acp d dt n1 pp-f dt n1, cc pix vmb vvi pn22.
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Page 169
1830
This was a miraculous gift conferred vpon the Apostles both for their preseruation and the glorie of Iesus Christ, as Paul by the viper hanging on his hand receyued no hurt.
This was a miraculous gift conferred upon the Apostles both for their preservation and the glory of Iesus christ, as Paul by the viper hanging on his hand received no hurt.
d vbds dt j n1 vvn p-acp dt n2 av-d p-acp po32 n1 cc dt n1 pp-f np1 np1, p-acp np1 p-acp dt n1 vvg p-acp po31 n1 vvd dx n1.
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1831
The thinges going before are referred to the power of the word beating down Satan from the soules of men.
The things going before Are referred to the power of the word beating down Satan from the Souls of men.
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1832
As for excommunication or punishing the wicked by censures, this pertaineth not to that.
As for excommunication or punishing the wicked by censures, this pertaineth not to that.
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1833
That to the Corinths maketh the most shewe for their purpose, When ye are gathered together and my spirite by the power of our Lord Iesus Christ, let such a one be deliuered vnto Satan.
That to the Corinths makes the most show for their purpose, When you Are gathered together and my Spirit by the power of our Lord Iesus christ, let such a one be Delivered unto Satan.
cst p-acp dt n2 vvz dt ds n1 p-acp po32 n1, c-crq pn22 vbr vvn av cc po11 n1 p-acp dt n1 pp-f po12 n1 np1 np1, vvb d dt pi vbb vvn p-acp np1.
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1834
But this maketh against that which they seeke, & seemeth to fauour that order which we haue.
But this makes against that which they seek, & seems to favour that order which we have.
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1835
For Paul being one man alone, did decree this sentence: The Church was to declare it.
For Paul being one man alone, did Decree this sentence: The Church was to declare it.
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1836
But whether it be done by one or many, this needeth much heed and care and conscience, that this sword bee drawne against none,
But whither it be done by one or many, this needs much heed and care and conscience, that this sword be drawn against none,
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1837
but those that doe deserue it. Last of all, that of the 2. Corinths, doth not helpe the presbyterie. Thus he sayeth.
but those that do deserve it. Last of all, that of the 2. Corinths, does not help the presbytery. Thus he Saith.
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1838
The weapons of our warfare are not carnall, but mightie through God to cast downe holdes, casting downe imaginations and euery hie thing that is exalted against the knowledge of God, The weapons of our warfare Are not carnal, but mighty through God to cast down holds, casting down Imaginations and every high thing that is exalted against the knowledge of God,
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1839
and bringing into captiuitie euery thought to the obedience of Christ, hauing readie vengeance against all disobedience. and bringing into captivity every Thought to the Obedience of christ, having ready vengeance against all disobedience.
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1840
A great part of this is vnderstoode of the word preached, which worketh these effects.
A great part of this is understood of the word preached, which works these effects.
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1841
The vengeance against disobedience was a thing in Paules owne hand as minister of it, not in the power of the multitude or any presbyterie there mentioned.
The vengeance against disobedience was a thing in Paul's own hand as minister of it, not in the power of the multitude or any presbytery there mentioned.
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1842
So that if it pertaine to the censure of the Church, it might be executed by one man.
So that if it pertain to the censure of the Church, it might be executed by one man.
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1843
But it is thought rather to be meant of bodilie punishment, which by the mightie power of Christ, the Apostles in the beginning did inflict vpon the disobedient:
But it is Thought rather to be meant of bodily punishment, which by the mighty power of christ, the Apostles in the beginning did inflict upon the disobedient:
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1844
So Peter killed Ananias and Saphyra, and Paul stroke Elymas blind.
So Peter killed Ananias and Saphyra, and Paul stroke Elymas blind.
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Page 171
1845
These are their authorities, whereby they chalenge to their Eldership, power and might to binde and loose,
These Are their authorities, whereby they challenge to their Eldership, power and might to bind and lose,
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1846
and would inferre, that in the Church of England there is no casting out of the diuell,
and would infer, that in the Church of England there is no casting out of the Devil,
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1847
but by the power of the diuel, because their presbyterie is not called to coniure him out.
but by the power of the Devil, Because their presbytery is not called to conjure him out.
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Page 171
1848
Some reformed Churches vse no excommunication at all, and yet are the Churches of Christ. They haue other punishments for the offenders:
some reformed Churches use no excommunication At all, and yet Are the Churches of christ. They have other punishments for the offenders:
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1849
The trueth is, that excommunication cutteth no man from the Church, whome his owne sinne and vnbeliefe hath not cut off before:
The truth is, that excommunication cutteth no man from the Church, whom his own sin and unbelief hath not Cut off before:
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1850
Neither can it loose anie, whome faith and gods spirite doth not loose. Thus much of the tenth and last note of their Churche.
Neither can it lose any, whom faith and God's Spirit does not lose. Thus much of the tenth and last note of their Church.
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Page 171
1851
Thus I haue briefelie set before you a short viewe of the difference betwixt the Sectaries and vs. They that fauour these opinions, these innouations, are in diuers degrees:
Thus I have briefly Set before you a short view of the difference betwixt the Sectaries and us They that favour these opinions, these innovations, Are in diverse Degrees:
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109
Page 171
1852
some saye they are imperfections, and wantes, and maimes in our Church, the most of those thinges which they mislike, but yet to be tolerated.
Some say they Are imperfections, and Wants, and maims in our Church, the most of those things which they mislike, but yet to be tolerated.
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1853
It must be confessed there is no Church, but hath imperfections. We may not maintaine all thinges, as blameles in our Church. No man is founde faultles:
It must be confessed there is no Church, but hath imperfections. We may not maintain all things, as blameless in our Church. No man is found faultless:
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109
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1854
euery Church is wanting in their duetie, both in respect of mens lawes, and of the persons.
every Church is wanting in their duty, both in respect of men's laws, and of the Persons.
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1855
We can not iustifie our selues in all thinges:
We can not justify our selves in all things:
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1856
but that euerie thing is such a deformitie, and maime, or anie so grosse as they seeme to make them,
but that every thing is such a deformity, and maim, or any so gross as they seem to make them,
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1857
if the particulars be examined, it will not be founde.
if the particulars be examined, it will not be found.
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Page 172
1858
These mislikers and tolerators haue begotten the last and extremest degree of reuolters, of forsakers, of refusers,
These mislikers and tolerators have begotten the last and Extremest degree of revolters, of forsakers, of refusers,
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1859
and plaine contemners, whose case is much to bee pitied: especiallie of those misslikers, because thorowe them, they are come into this downefal.
and plain contemners, whose case is much to be pitied: especially of those misslikers, Because thorough them, they Are come into this downefal.
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109
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1860
The controuersies wherein wee differ, haue small weight in the matters, and lesse in the proofes, yet beholde the conclusion. Thus they speake.
The controversies wherein we differ, have small weight in the matters, and less in the proofs, yet behold the conclusion. Thus they speak.
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Page 172
1861
Therefore the parishes of England are not, and for all these reasons seuerall and ioyned, cannot bee helde in anie Christians iudgement, the true Churches of Christ. Therefore the Parishes of England Are not, and for all these Reasons several and joined, cannot be held in any Christians judgement, the true Churches of christ.
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1862
This is their sentence vpon all the parishes and people in this land, that come to the Churches, that heare the worde at our mouthes, that receaue the Sacraments at our handes:
This is their sentence upon all the Parishes and people in this land, that come to the Churches, that hear the word At our mouths, that receive the Sacraments At our hands:
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1863
they shut vp all in one state of not being the people of God, nor the Churche of Christ. As for our selues, notwithstanding their rash iudgement, wee knowe vpon what grounde wee stand.
they shut up all in one state of not being the people of God, nor the Church of christ. As for our selves, notwithstanding their rash judgement, we know upon what ground we stand.
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1864
There can no other foundation bee layde, then that which is layde, euen Iesus Christ is the head corner stone, he is the rocke: There can no other Foundation be laid, then that which is laid, even Iesus christ is the head corner stone, he is the rock:
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1865
Euerie parish in this land is taught, either plentifullie, or sparinglie:
Every parish in this land is taught, either plentifully, or sparingly:
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1866
yet all are taught this, that Christ onely is our head, our sacrifice, our righteousnes, that hee is to bee laide holde on onelie by faith ioyned with repentaunce, and a good conscience.
yet all Are taught this, that christ only is our head, our sacrifice, our righteousness, that he is to be laid hold on only by faith joined with Repentance, and a good conscience.
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1867
Where this is taught, and receaued, there is the Churche of God.
Where this is taught, and received, there is the Church of God.
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1868
All the parishes in this land bee taught it, and by publike confession doe witnesse that outwardlie, at least, they doe receaue it.
All the Parishes in this land be taught it, and by public Confessi do witness that outwardly, At least, they do receive it.
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1869
The Lorde graunt that it maye bee made more cleare, and that it maye bee whetted more sharpelie vpon all,
The Lord grant that it may be made more clear, and that it may be whetted more sharply upon all,
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1870
and that all maye receaue it fruitefullie, to comfort and saluation. Paul sayeth:
and that all may receive it fruitefullie, to Comfort and salvation. Paul Saith:
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Page 173
1871
Proue your selues, whether you are in the faith, examine your selues, knowe yee not your selues, Prove your selves, whither you Are in the faith, examine your selves, know ye not your selves,
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1872
how that Iesus Christ is in you, except ye be reprobates? how that Iesus christ is in you, except you be Reprobates?
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1873
We neede not be cast in doubt of our selues, for a supposed appendant trueth of an outward forme of gouernement,
We need not be cast in doubt of our selves, for a supposed appendant truth of an outward Form of government,
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1874
as though if we haue not that, and yet haue the truth of faith, the spirite of Christ, the worde of God, the sacraments of the Gospell, repentaunce and newenes of life:
as though if we have not that, and yet have the truth of faith, the Spirit of christ, the word of God, the Sacraments of the Gospel, Repentance and newenes of life:
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1875
hauing these (I say) that are most necessarie and substantiall branches of Christian religion;
having these (I say) that Are most necessary and substantial branches of Christian Religion;
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1876
it were madnes to thinke wee haue nothing, because they imagine wee haue some as bad,
it were madness to think we have nothing, Because they imagine we have Some as bad,
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1877
or worse then infidels and heathen men among vs, and because we haue not such an outwarde gouernement as pleaseth them,
or Worse then Infidels and heathen men among us, and Because we have not such an outward government as Pleases them,
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1878
because we worship God by the booke of Common prayer, and because our Ministers some are not preachers,
Because we worship God by the book of Common prayer, and Because our Ministers Some Are not Preachers,
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Page 174
1879
and all are made by the Byshops, and all tolerate or allowe the booke of Common prayer, and the outwarde gouernement.
and all Are made by the Bishops, and all tolerate or allow the book of Common prayer, and the outward government.
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1880
These are the chiefe heades of the difference betweene them & vs. While men seeke to perfect Churches, they will bring to passe, that there will bee among vs no Church at all.
These Are the chief Heads of the difference between them & us While men seek to perfect Churches, they will bring to pass, that there will be among us no Church At all.
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1881
Now with vs, there is leaue for all men to be good, if they will by Gods grace indeuour.
Now with us, there is leave for all men to be good, if they will by God's grace endeavour.
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1882
They would haue it so as they fancie, that no man should be euill: but this is impossible.
They would have it so as they fancy, that no man should be evil: but this is impossible.
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1883
If we can bring to passe, that the Gospell be taught in all places, and that sinnes bee most seuerelie punished,
If we can bring to pass, that the Gospel be taught in all places, and that Sins be most severely punished,
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Page 174
1884
and all be brought to the learning of the worde of God:
and all be brought to the learning of the word of God:
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1885
then shall we see a more perfect and beautifull forme of the Church among vs. Thus many of these controuersies will be appeased,
then shall we see a more perfect and beautiful Form of the Church among us Thus many of these controversies will be appeased,
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1886
then shal we most clearelie appeare to bee the armie of Christ, and hee will shewe himselfe to be our captaine, and Lorde, and God.
then shall we most clearly appear to be the army of christ, and he will show himself to be our captain, and Lord, and God.
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Page 175
1887
Thus much to them that denie that we are Christs armie, and that our Churches as they now stand, are not the true Churches of Christ.
Thus much to them that deny that we Are Christ army, and that our Churches as they now stand, Are not the true Churches of christ.
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1888
This matter being thus runne ouer, it is time to returne to that which wee haue in hand.
This matter being thus run over, it is time to return to that which we have in hand.
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Page 175
1889
The beast, and the kings of the earth and their armies, fight against him that sitteth on the horse, and against his armie. The beast, and the Kings of the earth and their armies, fight against him that Sitteth on the horse, and against his army.
dt n1, cc dt n2 pp-f dt n1 cc po32 n2, vvb p-acp pno31 cst vvz p-acp dt n1, cc p-acp po31 n1.
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Page 175
1890
A parte of this armie, the Churche of England as it standeth nowe is, by the singular goodnes of God.
A part of this army, the Church of England as it Stands now is, by the singular Goodness of God.
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Page 175
1891
All Gods people make but one armie, and that an vnited armie.
All God's people make but one army, and that an united army.
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Page 175
1892
How much more then is it necessary, that we which be but one band as it were, of this mightie armie, should agree together in one? Let all lay aside enuie, pride, and aemulation.
How much more then is it necessary, that we which be but one band as it were, of this mighty army, should agree together in one? Let all lay aside envy, pride, and Emulation.
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Page 175
1893
Let vs especially now in the time of so dangerous threatnings, and attempts of the enemies, put away strife about these matters.
Let us especially now in the time of so dangerous threatenings, and attempts of the enemies, put away strife about these matters.
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Page 175
1894
Many doubtlesse stirre vp, and set a fire the parties on both sides, and yet beare no loue to eyther.
Many doubtless stir up, and Set a fire the parties on both sides, and yet bear no love to either.
av-d av-j vvi a-acp, cc vvd dt n1 dt n2 p-acp d n2, cc av vvb dx n1 p-acp d.
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1895
It were the best meanes of the enemies victorie, to increase strife.
It were the best means of the enemies victory, to increase strife.
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Page 175
1896
Cyprian ascribeth the violent persecution that came vpon the Church in his time vnder Decius, to dissension, which fell among them, especially, by meanes of the Nouatians, euen such a sect as this is, that vnder pretence of a greater puritie, would make a Church by thēselues. Thus he describeth his times.Cyprian ascribeth the violent persecution that Come upon the Church in his time under Decius, to dissension, which fell among them, especially, by means of the Novatians, even such a sect as this is, that under pretence of a greater purity, would make a Church by themselves. Thus he Describeth his times.
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1897
Patrimonio & lucro studētes, amulationi & dissentioni vacantes, simplicitatis & fidei negligentes, seculo verbis solis & non factis renunciantes, vnusquisque sibi placentes & omnibus displicentes: Patrimonio & lucro Students, amulationi & dissentioni vacantes, simplicitatis & fidei negligentes, seculo verbis solis & non factis renunciants, vnusquisque sibi placentes & omnibus displicentes:
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112
Page 176
1898
Vapulamus ita { que } vt meremur. While wee studie for gaine & riches: while we followe pride:Vapulamus ita { que } vt meremur. While we study for gain & riches: while we follow pride:
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112
Page 176
1899
while we are earnest about aemulation & dissentiō, negligēt about faith: while we renounce the world in words onelie, & not in deeds:
while we Are earnest about Emulation & dissension, negligent about faith: while we renounce the world in words only, & not in Deeds:
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112
Page 176
1900
while we please euerie man himselfe, & displease all men else: while wee giue our selues to these things, we are beaten as we deserue.
while we please every man himself, & displease all men Else: while we give our selves to these things, we Are beaten as we deserve.
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112
Page 176
1901
Eusebius maketh dissention ye cause of ye most grieuous persecution that Dioclesian brought vpon the Church, which lasted 13. yeeres:Eusebius makes dissension you cause of the most grievous persecution that Diocletian brought upon the Church, which lasted 13. Years:
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Page 176
1902
In which the Churches were throwen downe, & made euen with the ground: the Bibles were taken & burnt in the open markets:
In which the Churches were thrown down, & made even with the ground: the Bibles were taken & burned in the open Markets:
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112
Page 176
1903
the pastours & Byshops were put to death, or were faine to lye Lid in caues. Thus hee sayeth:
the Pastors & Bishops were put to death, or were feign to lie Lid in caves. Thus he Saith:
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112
Page 176
1904
Postquam res nostrae, &c. After our estate by too much libertie, degenerated into nicenes and sluggishnes, Postquam Rest Nostrae, etc. After our estate by too much liberty, degenerated into niceness and sluggishness,
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Page 176
1905
and one hated and reuiled another, and wheresoeuer it happened, wee among our selues, and by our selues, did set vpon one another with armour and weapons of wordes,
and one hated and reviled Another, and wheresoever it happened, we among our selves, and by our selves, did Set upon one Another with armour and weapons of words,
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112
Page 177
1906
and rulers fell out with rulers, and pastors with pastors, and people moued sedition against people,
and Rulers fell out with Rulers, and Pastors with Pastors, and people moved sedition against people,
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112
Page 177
1907
and after this vnspeakeable hypocrisie and mocking, did growe to the top of malice and naughtines:
and After this unspeakable hypocrisy and mocking, did grow to the top of malice and naughtiness:
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112
Page 177
1908
Gods iudgement (after his accustomed maner) came vpon the Churches. This was the estate in the time of Eusebius, before the persecution came. Ours is not much vnlike.God's judgement (After his accustomed manner) Come upon the Churches. This was the estate in the time of Eusebius, before the persecution Come. Ours is not much unlike.
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112
Page 177
1909
God graunt dissentiō cease, that there follow not the like euent. The seueritie of some men in maintaining vnity is misliked:
God grant dissension cease, that there follow not the like event. The severity of Some men in maintaining unity is misliked:
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112
Page 177
1910
but there is nothing but seueritie can helpe vs. Abbas Vrspergensis by reason of ye schisme in Germanie about ye election of the Emperor, some leaning to Philip, some to Berthold, some to Otto, saith:
but there is nothing but severity can help us Abbas Vespergensis by reason of you Schism in Germany about you election of the Emperor, Some leaning to Philip, Some to Berthold, Some to Otto, Says:
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112
Page 177
1911
that there was not one parish which agreed with another, & that by occasion of this, that there was not one parish which agreed with Another, & that by occasion of this,
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112
Page 177
1912
& such strifes, the Pope did grow so great.
& such strifes, the Pope did grow so great.
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112
Page 177
1913
Iocūdare super adiutrice tua discordia, quia erupit de puteo infernalis abissi, vt accumulētur tibi multa pecuniarū praemia.
Iocūdare super adiutrice tua Discordia, quia erupit de Puteo Infernal abissi, vt accumulētur tibi Multa pecuniarū praemia.
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112
Page 177
1914
Habes quod semper sitisti, decanta cāticū, quia per maliciā hominū non per tuā religionē orbē vicisti. Thus he speaketh to Rome:Habes quod semper sitisti, decanta cāticū, quia per maliciā hominū non per tuā religionē orbē vicisti. Thus he speaks to Room:
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112
Page 177
1915
reioyce for thy helper discord, because she is brokē out of the infernall pit that much money may bee brought to thee: rejoice for thy helper discord, Because she is broken out of the infernal pit that much money may be brought to thee:
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Page 177
1916
thou hast that which thou hast alwayes thirsted.
thou hast that which thou hast always thirsted.
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112
Page 177
1917
Sing this song, that thou hast ouercome the world, by meanes of the malice of men, & not by thy religiō. Sing this song, that thou hast overcome the world, by means of the malice of men, & not by thy Religion.
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112
Page 177
1918
It was ye discord of men that made the Pope great, and brought his tyrannie vppon them.
It was the discord of men that made the Pope great, and brought his tyranny upon them.
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Page 178
1919
That also was the cause of Gods iudgementes vpon the East Churches:
That also was the cause of God's Judgments upon the East Churches:
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112
Page 178
1920
the dissention about the Trinitie made a way for Mahomet. If any thing will bring the Antichristian yoke vpon this lande againe (which God turne far from vs) it will be dissention.
the dissension about the Trinity made a Way for Mahomet. If any thing will bring the Antichristian yoke upon this land again (which God turn Far from us) it will be dissension.
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112
Page 178
1921
Therefore all bitternes, and libelling, and slaundering must bee layde away.
Therefore all bitterness, and libeling, and slandering must be laid away.
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112
Page 178
1922
If it might come to passe that wee were an vnited armie, then we might easilie hope to stand, we might preuaile against our enemies,
If it might come to pass that we were an united army, then we might Easily hope to stand, we might prevail against our enemies,
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113
Page 178
1923
although they came neuer so manie, or so oft against vs. To bring vs to vnitie,
although they Come never so many, or so oft against us To bring us to unity,
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Page 178
1924
and to helpe vs to get the victorie against the common enemie, wee haue neede of manie meanes.
and to help us to get the victory against the Common enemy, we have need of many means.
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113
Page 178
1925
These causes that are in controuersie must be opened by preaching, by writing, by conference.
These Causes that Are in controversy must be opened by preaching, by writing, by conference.
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113
Page 178
1926
So Augustine stopped the mouthes of the Donatistes, that are most like to those with whome wee haue to deale.
So Augustine stopped the mouths of the Donatists, that Are most like to those with whom we have to deal.
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Page 178
1927
After this maner, he oft ouercame the Maniches, and the Palagians, Zwinglius by disputing, writing, and preaching, draue the Anabaptistes cleane out of Zurich, although there they began.
After this manner, he oft overcame the Maniches, and the Pelagians, Zwinglius by disputing, writing, and preaching, drove the Anabaptists clean out of Zurich, although there they began.
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113
Page 178
1928
If sectaries write, and no man answere:
If sectaries write, and no man answer:
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113
Page 178
1929
if they priuelie sowe the seede of their secte, and no man publikely roote it out: they will ouergrowe all.
if they privily sow the seed of their sect, and no man publicly root it out: they will overgrow all.
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113
Page 178
1930
While Doctor Fulke liued, his aunswering and confuting of euerie popish Treatise, which came forth in English, did much good in keeping away from vs the infection and poyson of Poperie.
While Doctor Fulke lived, his answering and confuting of every popish Treatise, which Come forth in English, did much good in keeping away from us the infection and poison of Popery.
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113
Page 179
1931
Able men shoulde bee chosen (if they offer not themselues,) which should continue that course, that nothing might appeare against Religion,
Able men should be chosen (if they offer not themselves,) which should continue that course, that nothing might appear against Religion,
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113
Page 179
1932
or gouernement, which shoulde not be aunswered.
or government, which should not be answered.
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113
Page 179
1933
If they can not be aunswered, let the faultes be amended, let them not be retained.
If they can not be answered, let the Faults be amended, let them not be retained.
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113
Page 179
1934
This is one meanes to helpe to recouer vnitie.
This is one means to help to recover unity.
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Page 179
1935
Another helpe must be in the ciuill Magistrates, which by authoritie and punishment, must restraine the libertie of rayling, of libelling,
another help must be in the civil Magistrates, which by Authority and punishment, must restrain the liberty of railing, of libeling,
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Page 179
1936
and of contemning the gouernours in place. Vile pamphlets of reproch and slaunder, should not be suffered to goe forth: no, not against an enemie.
and of contemning the Governors in place. Vile pamphlets of reproach and slander, should not be suffered to go forth: no, not against an enemy.
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Page 179
1937
While we suffer one parte to rayle, wee prouoke the other, and peraduenture a third commeth in,
While we suffer one part to rail, we provoke the other, and Peradventure a third comes in,
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Page 179
1938
and painteth both in the foulest colours. These should be meanes to vnite vs at home.
and painteth both in the Foulest colours. These should be means to unite us At home.
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114
Page 179
1939
Against our common enemies, wee had neede first to be armed with innocencie and righteousnes:
Against our Common enemies, we had need First to be armed with innocence and righteousness:
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115
Page 179
1940
we must beare the colours of our captaine Iesus Christ: Hee rideth vpon a white horse;
we must bear the colours of our captain Iesus christ: He rides upon a white horse;
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Page 179
1941
and the warriours which were in heauen, by hope and conuersation followed him vpon white horses clothed with fine linnen, white & pure.
and the warriors which were in heaven, by hope and Conversation followed him upon white Horses clothed with fine linen, white & pure.
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Page 180
1942
And before in this Chapter it is sayde, that the white linnen is the righteousnes of Saintes.
And before in this Chapter it is said, that the white linen is the righteousness of Saints.
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Page 180
1943
If wee be knowen by these colours, our captaine and generall will not suffer vs to be ouerrunne.
If we be known by these colours, our captain and general will not suffer us to be overrun.
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Page 180
1944
Nineue repented, and after threatning was saued.Nineveh repented, and After threatening was saved.
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116
Page 180
1945
God hath generallie promised to anie nation repenting, that hee will turne away the euill which hee hath deuised against it.
God hath generally promised to any Nation repenting, that he will turn away the evil which he hath devised against it.
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116
Page 180
1946
Wee can not but see the land full of sinne: Contention and strife in the Ministers, and a great parte of the people:
we can not but see the land full of sin: Contention and strife in the Ministers, and a great part of the people:
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116
Page 180
1947
Theftes, robberies, murders neuer so manie, nor with such multitudes and boldnes attempted: Whoredome, excesse, pride, and drunkennesse ouerflowe all.
Thefts, robberies, murders never so many, nor with such Multitudes and boldness attempted: Whoredom, excess, pride, and Drunkenness overflow all.
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116
Page 180
1948
These filthie ragges must bee cast away, and wee must put vpon vs the fine white linnen of righteousnes.
These filthy rags must be cast away, and we must put upon us the fine white linen of righteousness.
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116
Page 180
1949
Let vs not thinke that the righteousnes of ten will saue our land, as it would haue saued Sodome. God hath not made such a generall condition with all people:
Let us not think that the righteousness of ten will save our land, as it would have saved Sodom. God hath not made such a general condition with all people:
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Page 180
1950
and there is no comparison betweene fiue little cities in a valley, and all this lande.
and there is no comparison between fiue little cities in a valley, and all this land.
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117
Page 180
1951
When the captiuitie was brought vpon Ierusalem, there were diuers that feared God among them. The righteous man shall escape himsefe in the time of Gods iudgement:
When the captivity was brought upon Ierusalem, there were diverse that feared God among them. The righteous man shall escape himself in the time of God's judgement:
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Page 181
1952
Hee shall not saue anie other: God will prouide for those that are his, liuing, or dying.
He shall not save any other: God will provide for those that Are his, living, or dying.
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Page 181
1953
If Noah, Iob, and Daniel were among this people, As I liue sayeth the Lorde, they should saue neither sonne nor daughter: If Noah, Job, and daniel were among this people, As I live Saith the Lord, they should save neither son nor daughter:
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Page 181
1954
they should saue but their owne soules. Euerie man labour to bee righteous himselfe, and hee shall bee safe.they should save but their own Souls. Every man labour to be righteous himself, and he shall be safe.
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117
Page 181
1955
Remember that Christ iudgeth and fighteth righteously.
remember that christ Judgeth and fights righteously.
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Page 181
1956
To this righteousnes of life, wee must also ioyne faith, or rather righteousnesse must bee ioyned to faith.
To this righteousness of life, we must also join faith, or rather righteousness must be joined to faith.
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1957
This is our victorie that ouercommeth the worlde, euen our faith. By faith Dauid, Gedeon, and the rest subdued kingdomes, and wrought deliuerance to Gods people. This is our victory that Overcometh the world, even our faith. By faith David, Gideon, and the rest subdued kingdoms, and wrought deliverance to God's people.
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1958
Although wee haue sinne, yet let vs repent and trust in Gods mercie and power, and commit the euent to him.
Although we have sin, yet let us Repent and trust in God's mercy and power, and commit the event to him.
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1959
Faith preuaileth with God by prayer.
Faith prevaileth with God by prayer.
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1960
By prayer, Moses fought against Amalek: Elias by prayer obteyned fire to consume the fiftie that came to take him.
By prayer, Moses fought against Amalek: Elias by prayer obtained fire to consume the fiftie that Come to take him.
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1961
Prayer deliuered Ierusalem and Ezechias, when Senacherib was readie to deuoure them. These must be our spirituall armour.
Prayer Delivered Ierusalem and Hezekiah, when Sennacherib was ready to devour them. These must be our spiritual armour.
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1962
These must we put on as Christians: and as men, we must arme our selues if neede require otherwise.
These must we put on as Christians: and as men, we must arm our selves if need require otherwise.
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1963
It is needefull that we should alwayes be readie. The beast will not change his nature:
It is needful that we should always be ready. The beast will not change his nature:
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1964
His fauourer is mightie and impatient of a foyle.
His favourer is mighty and impatient of a foil.
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1965
Let vs not bee secure, because God hath fought for vs, and giuen vs one victorie.
Let us not be secure, Because God hath fought for us, and given us one victory.
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1966
Caesar at his first comming into this land, had the repulse. The Danes were at the first beaten backe.Caesar At his First coming into this land, had the repulse. The Danes were At the First beaten back.
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1967
The Gothes at their first comming into Italie with three hundred thousand were ouerthrowne: but within fiue yeares after they came againe, and destroyed all the West Empire.
The Goths At their First coming into Italy with three hundred thousand were overthrown: but within fiue Years After they Come again, and destroyed all the West Empire.
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1968
The Sarasens at the first, were dispersed and drowned with tempest comming into Spayne: but at length they tooke it,
The Sarasens At the First, were dispersed and drowned with tempest coming into Spain: but At length they took it,
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1969
and inhabited it certaine hundred yeeres. Constantinople was not wonne at the first expedition against it.
and inhabited it certain hundred Years. Constantinople was not won At the First expedition against it.
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1970
It is not in vaine, that God bringeth enemies against a people, and deliuereth them once or twise.
It is not in vain, that God brings enemies against a people, and Delivereth them once or twice.
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1971
It is not to make them proude nor secure, nor more licentious:
It is not to make them proud nor secure, nor more licentious:
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1972
but (if they amend not) to bring a more seuere and horrible reuenge vpon them.
but (if they amend not) to bring a more severe and horrible revenge upon them.
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1973
Let vs not therefore trust to this, that God hath done it once, as though he would doe it alwayes,
Let us not Therefore trust to this, that God hath done it once, as though he would do it always,
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1974
though wee become negligent, and waxe worse and worse. Thus if we arme our selues, wee shall see such an ende of the battel,
though we become negligent, and wax Worse and Worse. Thus if we arm our selves, we shall see such an end of the battle,
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1975
when the enemie shall come against vs, as God hath here foreshewed.
when the enemy shall come against us, as God hath Here foreshowed.
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1976
The beast and the false prophet shall be taken, and cast into the lake that burneth with fire and brimstone: The beast and the false Prophet shall be taken, and cast into the lake that burns with fire and brimstone:
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1977
The rest shall be slaine in such number, that their bodies shall not bee buryed, but the rauens shall feede vpon their carcasses.
The rest shall be slain in such number, that their bodies shall not be buried, but the Ravens shall feed upon their carcases.
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1978
Hitherto, God hath giuen victorie vpon victorie against the beast, and I trust he will doe it still, till that enemie be consumed.
Hitherto, God hath given victory upon victory against the beast, and I trust he will do it still, till that enemy be consumed.
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1979
This age hath seene manie victories against him, and it is verelie to bee thought, it shall see more.
This age hath seen many victories against him, and it is verily to be Thought, it shall see more.
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1980
The triumphant songs set downe so oft in this Chapter, after the discouerie of Antichrist, and the beginning of his ouerthrowe, make me greatlie to hope for it. First the multitudes sing:
The triumphant songs Set down so oft in this Chapter, After the discovery of Antichrist, and the beginning of his overthrown, make me greatly to hope for it. First the Multitudes sing:
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1981
Halleluiah: Saluation, and glorie, and honor, and power be to the Lorde our God. For hee hath condemned the whore, and reuenged the blood of his seruantes. And they sayde againe:Halleluiah: Salvation, and glory, and honour, and power be to the Lord our God. For he hath condemned the whore, and revenged the blood of his Servants. And they said again:
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1982
Halleluiah: and her smoake rose vp for euermore. Then the pastours, and all the creatures sayde Amen, Halleluiah. Halleluiah: and her smoke rose up for evermore. Then the Pastors, and all the creatures said Amen, Halleluiah.
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1983
And the fourth time, a voyce came out of the throne saying:
And the fourth time, a voice Come out of the throne saying:
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1984
Prayse our God all yee his seruants, and yee that feare him, both small and great. And last of all: Iohn saith:Praise our God all ye his Servants, and ye that Fear him, both small and great. And last of all: John Says:
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1985
I heard lyke a voyce of a great multitude, and as the voyce of manie waters, I herd like a voice of a great multitude, and as the voice of many waters,
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1986
and as the voice of strong thundrings, saying, Halleluiah: for our Lorde God almightie hath reigned.
and as the voice of strong thunderings, saying, Halleluiah: for our Lord God almighty hath reigned.
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1987
Let vs be glad and reioyce, and giue glory to him, for the mariage of the Lamb is come,
Let us be glad and rejoice, and give glory to him, for the marriage of the Lamb is come,
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1988
and his wife hath made her selfe readie. and his wife hath made her self ready.
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1989
Thus about the time of the fall of this enemie, the ioye of the Church shall be vnspeakeable:
Thus about the time of the fallen of this enemy, the joy of the Church shall be unspeakable:
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1990
victorie followeth vpon victorie, triumph vpon triumph.
victory follows upon victory, triumph upon triumph.
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1991
God graunt that we may bee prepared against these enemies, that (if they come against vs) we may yet haue experience of these victories, that wee may sing these thankefull and ioyfull songs of deliuerance,
God grant that we may be prepared against these enemies, that (if they come against us) we may yet have experience of these victories, that we may sing these thankful and joyful songs of deliverance,
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1992
and that wee may bee prepared to the mariage of the Lambe, and founde clothed with the wedding garment when hee commeth, Amen.
and that we may be prepared to the marriage of the Lamb, and found clothed with the wedding garment when he comes, Amen.
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