Antichrist arraigned in a sermon at Pauls Crosse, the third Sunday after Epiphanie. With the tryall of guides, on the fourth Sunday after Trinitie. By Thomas Thompson, Bachelour in Diuinitie, and preacher of Gods Word.
Publisher: Printed by William Stansby for Richard Meighen and are to be sold at this shop at Saint Clements Church ouer against Essex House and at Westminster Hall
for if they had beene of vs, they would haue continued with vs. But this commeth to passe, that it might appeare, that they are not all of vs. 20. But yee haue an oyntment from him, that is holy, and yee haue knowne all things.
for if they had been of us, they would have continued with us But this comes to pass, that it might appear, that they Are not all of us 20. But ye have an ointment from him, that is holy, and ye have known all things.
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and brethren in our Lord and Sauiour Iesus Christ) are called by our Sauiour Boanarges, sonnes of thunder, because of the powerfull voice of their preaching, saith Gregorie Nazianzene. For Iames was lowd in Herods eares, who slew him for the Iewes sake:
and brothers in our Lord and Saviour Iesus christ) Are called by our Saviour Boanarges, Sons of thunder, Because of the powerful voice of their preaching, Says Gregory Nazianzene. For James was loud in Herods ears, who slew him for the Iewes sake:
first concerning things past, in that his Gospell, which where other Euangelists speake most of Christs body, most especially deliuereth the historie of his soule, and not of his soule onely to shew Christ truely man,
First Concerning things past, in that his Gospel, which where other Evangelists speak most of Christ body, most especially Delivereth the history of his soul, and not of his soul only to show christ truly man,
Secondly, of things to come, in his Booke of Reuelation, which is the last prophecie of the new Testament, to which whoso addeth, God will adde vnto him the plagues written therein:
Secondly, of things to come, in his Book of Revelation, which is the last prophecy of the new Testament, to which whoso adds, God will add unto him the plagues written therein:
or Countrie in particular (for it is not probable, that he sent it to the Parthians, of whom he maketh no mention at all) these points of Doctrine are handled so promiscuously,
or Country in particular (for it is not probable, that he sent it to the Parthians, of whom he makes no mention At all) these points of Doctrine Are handled so promiscuously,
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§. II. For this is the end, and purpose of these words, onely to forewarne, that as olde men with yong men flee these worldly euils, pride, couetousnesse, and luxurie:
§. II For this is the end, and purpose of these words, only to forewarn, that as old men with young men flee these worldly evils, pride, covetousness, and luxury:
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Because (that you may now see at once the summe of all to be said out of these words) now it is the last age of the world, wherein according to the ancient prophecies of the comming of Antichrist, there are now risen many forerunners of that great one, who since they are reprobates, are become Apostates, that may bee discerned, what they are by vs, who are indued with the grace of Gods holy Spirit from Iesus Christ, to know all things necessarie for our saluation in this behalfe. §. III.
Because (that you may now see At once the sum of all to be said out of these words) now it is the last age of the world, wherein according to the ancient prophecies of the coming of Antichrist, there Are now risen many forerunners of that great one, who since they Are Reprobates, Are become Apostates, that may be discerned, what they Are by us, who Are endued with the grace of God's holy Spirit from Iesus christ, to know all things necessary for our salvation in this behalf. §. III.
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] Secondly, in respect of wicked teachers liuing in that time, who are here described certainely to come for an euident manifestation of this last time.
] Secondly, in respect of wicked Teachers living in that time, who Are Here described Certainly to come for an evident manifestation of this last time.
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] Secondly, by the multitude of the members [ euen now are there many Antichrists, by which we know it is the last time, ] yet the deliuerance is greater then the danger, our faithfull God not suffering vs to be tempted aboue that which wee are able to beare,
] Secondly, by the multitude of the members [ even now Are there many Antichrists, by which we know it is the last time, ] yet the deliverance is greater then the danger, our faithful God not suffering us to be tempted above that which we Are able to bear,
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The cause is formall, or as Logicians call it, efficiens per emanationem, to wit, Reprobation, necessarily concluding these men to bee Apostates, in this demonstration a causa propter quam ;
The cause is formal, or as Logicians call it, Efficients per emanationem, to wit, Reprobation, necessarily concluding these men to be Apostates, in this demonstration a causa propter quam;
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and therefore [ they went out from vs. ] For secondly the end is [ that it might appeare, that they were not all of vs. ] And therefore that by this marke we might know these Antichrists, our God doth indue vs with the grace of his Spirit, here liuely discribed,
and Therefore [ they went out from us ] For secondly the end is [ that it might appear, that they were not all of us ] And Therefore that by this mark we might know these Antichrists, our God does endue us with the grace of his Spirit, Here lively described,
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and for breuitie, for which cause it is here called the last houre, as by Saint Paul in another place it is tearmed the end of the World in a double respect,
and for brevity, for which cause it is Here called the last hour, as by Saint Paul in Another place it is termed the end of the World in a double respect,
Videntur enim minora compleri, cum maiora succedant, saith Ambrose vpon that place, lesser things seeme to be fulfilled, when greater things succeede them :
Videntur enim Minor compleri, cum marjoram succedant, Says Ambrose upon that place, lesser things seem to be fulfilled, when greater things succeed them:
since yet a little while, and he that commeth, will come, and will not tarrie: Shortly in himselfe, who will hasten these euill dayes, for his elects sake:
since yet a little while, and he that comes, will come, and will not tarry: Shortly in himself, who will hasten these evil days, for his elects sake:
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the sixth, from the first comming of Christ in the flesh, vnto the end of the world, is called Old age, ob incertitudinem, because of vncertaintie in the finall approach.
the sixth, from the First coming of christ in the Flesh, unto the end of the world, is called Old age, ob incertitudinem, Because of uncertainty in the final approach.
Fathers, both Greekes, as Clemens Alexandrinus, with Eusebius Caesariensis, and Latines, as Lactantius, and Saint Augustine. For all these together most certainely demonstrate, that the world shall end, not onely from Scripture, to informe true Christians;
Father's, both Greeks, as Clemens Alexandrian, with Eusebius Caesariensis, and Latins, as Lactantius, and Saint Augustine. For all these together most Certainly demonstrate, that the world shall end, not only from Scripture, to inform true Christians;
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Their Poets, such as their Sybille in Lactantius, who reporteth this from them: NONLATINALPHABET; That is, There shall be a confusion of the earth, and mortall men:
Their Poets, such as their Sybille in Lactantius, who Reporteth this from them:; That is, There shall be a confusion of the earth, and Mortal men:
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or of Plutarch himselfe, who saith, that all Philosophers teach the end of the World: yea, and the Peripateticks confesse the end of the sublunary World :
or of Plutarch himself, who Says, that all Philosophers teach the end of the World: yea, and the Peripatetics confess the end of the sublunary World:
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and therefore must necessarily renounce that their opinion of the Eternitie of the world, since if there bee giuen an eternall addition of yeeres to the infinite yeeres past,
and Therefore must necessarily renounce that their opinion of the Eternity of the world, since if there be given an Eternal addition of Years to the infinite Years passed,
For first, the Scriptures are mainly wrested from their proper purpose, since the Holy Ghost there speaketh of Gods Decree onely, which in despight of man shall stand vnmoouable, be it of whatsoeuer subiect it may be,
For First, the Scriptures Are mainly wrested from their proper purpose, since the Holy Ghost there speaks of God's decree only, which in despite of man shall stand vnmoouable, be it of whatsoever Subject it may be,
but euidently disprooued by the Apostle Saint Peter, pronouncing plainely against this obiection, that the World that then was perished, ouer-flowed with water,
but evidently disproved by the Apostle Saint Peter, pronouncing plainly against this objection, that the World that then was perished, overflowed with water,
And therefore now to speake to the third concerning the manner how the World shall bee changed, What need wee vse such curiositie? They who are euill, shall bee cast into a farre lower place;
And Therefore now to speak to the third Concerning the manner how the World shall be changed, What need we use such curiosity? They who Are evil, shall be cast into a Far lower place;
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and receiue vs to himselfe, that where he is, there may wee bee also, as the Apostle also said, that we must be caught vp into the Cloudes, to meet the Lord in the Ayre,
and receive us to himself, that where he is, there may we be also, as the Apostle also said, that we must be caught up into the Clouds, to meet the Lord in the Air,
the second, that this purging renouation of this visible World shall bee made by fire. For besides the Scriptures affirming, that a consuming fire shall goe before our God ;
the second, that this purging renovation of this visible World shall be made by fire. For beside the Scriptures affirming, that a consuming fire shall go before our God;
as Chrysostome, Ambrose, Aquinas and Durand•s, yea and of some Heathens, as appeareth by these words of the Poet Lucan, Communic mundo superest rogus, ossibus astra Mixturus.
as Chrysostom, Ambrose, Aquinas and Durand•s, yea and of Some heathens, as appears by these words of the Poet Lucan, Communic mundo superest Rogus, ossibus Astra Mixturus.
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But now the latter opinion, which is of our most iudicious latter Diuines admitting the second conclusion of the former opinion (to wit, that the World shall bee changed by fire) ▪ doth altogether denie the first; whiles that;
But now the latter opinion, which is of our most judicious latter Divines admitting the second conclusion of the former opinion (to wit, that the World shall be changed by fire) ▪ does altogether deny the First; while that;
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it absolutely affirmeth, that the Earth, Water, Ayre, Fire, and all the visible Fabrique of the running heauens shall so vtterly be consumed by fire into nothing, that it shall not romaine in the World to come.
it absolutely Affirmeth, that the Earth, Water, Air, Fire, and all the visible Fabric of the running heavens shall so utterly be consumed by fire into nothing, that it shall not roman in the World to come.
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and the proportion of faith seemeth plainely to demonstrate this vnto vs, since first this visible World is onely appointed for a lodging vnto man, quatenus est Vtator, as hee now is trauailing towardes his Countrey:
and the proportion of faith seems plainly to demonstrate this unto us, since First this visible World is only appointed for a lodging unto man, quatenus est Vtator, as he now is travailing towards his Country:
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and therefore what need shall hee haue of this World, when after the Day of Iudgement hee dwelleth in his owne Land? Secondly, Natura non amat vacuum, nec gratia superuicaneum :
and Therefore what need shall he have of this World, when After the Day of Judgement he dwells in his own Land? Secondly, Nature non amat vacuum, nec Gratia superuicaneum:
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Nature loues no emptinesse, nor grace idlenesse: Wicked men must bee cast into vtter darknesse With the Deuill, and his Angels : and cannot vse this World:
Nature loves no emptiness, nor grace idleness: Wicked men must be cast into utter darkness With the devil, and his Angels: and cannot use this World:
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Therefore if this visible World shall then bee, it shall be emptie, or if it be full, then it shall be idle; and that is against nature; this against Grace.
Therefore if this visible World shall then be, it shall be empty, or if it be full, then it shall be idle; and that is against nature; this against Grace.
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For besides the plaine testimony of Scripture recorded in my former exposition of this part of my Text, the signes of the end exhibited by Christ himselfe,
For beside the plain testimony of Scripture recorded in my former exposition of this part of my Text, the Signs of the end exhibited by christ himself,
That we may know them the better, what they all are, let vs with our selues at our best leisure priuately recount and peruse these places written in the 24. Mat. 25. Mat. 13. Marke. Luke 17. & 21. Cap. Rom. 11. 2. Thess. 2. 1. Tim. 4.2. 2. Tim. 3. and the whole Booke of Saint Iohns Reuelation. For out of all these places, the signes of Christs Comming are gathered to be twofold;
That we may know them the better, what they all Are, let us with our selves At our best leisure privately recount and peruse these places written in the 24. Mathew 25. Mathew 13. Mark. Luke 17. & 21. Cap. Rom. 11. 2. Thess 2. 1. Tim. 4.2. 2. Tim. 3. and the Whole Book of Saint Iohns Revelation. For out of all these places, the Signs of Christ Coming Are gathered to be twofold;
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first, the further remooued, secondly, the neerer conioyned signes. The further remooued signes beginning long before the Comming of Christ, are especially three;
First, the further removed, secondly, the nearer conjoined Signs. The further removed Signs beginning long before the Coming of christ, Are especially three;
For although there shall bee such peace amongst the Godly in the time of the Gospell, that they shall breake their Swords into Mattockes, and their Speares into Sythes;
For although there shall be such peace among the Godly in the time of the Gospel, that they shall break their Swords into Mattocks, and their Spears into Scythes;
when as our Sauiour sheweth out of the Prophet IOEL, The Sunne shall be darkned, and the Moone shall not giue her light, and the Starres shall fall from Heauen,
when as our Saviour shows out of the Prophet JOEL, The Sun shall be darkened, and the Moon shall not give her Light, and the Stars shall fallen from Heaven,
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& amongst the Latines, as Germanes, & Franks, Spaniards, & Englishmen; Protestants, & Papists, who all fulfill that Prophesie of Daniel cōcerning the abomination of desolation standing in the holy place, applyed by our Sauiour vnto this purpose.
& among the Latins, as Germane, & Franks, Spanish, & Englishmen; Protestants, & Papists, who all fulfil that Prophesy of daniel Concerning the abomination of desolation standing in the holy place, applied by our Saviour unto this purpose.
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For as the Learned well expound it, it is nothing else, but a most depopulating and raging Armie of Infidell people in the middest of the Church, Euery man eating the flesh of his owne arme ; EPHRAIM MANASSEH, and MANASSEH EPHRAIM;
For as the Learned well expound it, it is nothing Else, but a most depopulating and raging Army of Infidel people in the midst of the Church, Every man eating the Flesh of his own arm; EPHRAIM MANASSES, and MANASSES EPHRAIM;
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and the abominable coupling of all men in Polygamie, with those three Daughters of King Richard, the first of that Name King of England, Pride, Couetousnesse,
and the abominable coupling of all men in Polygamy, with those three Daughters of King Richard, the First of that Name King of England, Pride, Covetousness,
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and which vpon good experience that Great Prince then bequested presently after this order, the first to the proud Souldiers of Hierusalem, called Templars ;
and which upon good experience that Great Prince then bequested presently After this order, the First to the proud Soldiers of Jerusalem, called Templars;
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In the meane time wee may obserue the neerenesse of the last end by the complement of the fourth signe, to wit, the Conuersion and restoring of the Iewish Nation vnto the faith of Christ.
In the mean time we may observe the nearness of the last end by the compliment of the fourth Signen, to wit, the Conversion and restoring of the Jewish nation unto the faith of christ.
since (as Petrus Galatinus hath well distinguished the condition of the Iewes after Christs Resurrection) some of them follow Christ & fide & opere, both in saith,
since (as Peter Galatinus hath well distinguished the condition of the Iewes After Christ Resurrection) Some of them follow christ & fide & Opere, both in Says,
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And may not some of these last sort returne? Lodouicus Carettus, Iohannes Isaacus, Immanuel Tremellius, and diuers other most famous Conuerts of the Iewish Nation are euident proofes of a present reconciliation of Israel vnto Christ euen in these last dayes, wherein the Gentile fulnesse is past,
And may not Some of these last sort return? Louis Carettus, Iohannes Isaac, Immanuel Tremellius, and diverse other most famous Converts of the Jewish nation Are evident proofs of a present reconciliation of Israel unto christ even in these last days, wherein the Gentile fullness is past,
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the end is neere, since the first signes are past, and the second sort begin to approch in the first of them, that now wee may daily looke for the complement of the two last, to wit, the amazement of the Reprobates,
the end is near, since the First Signs Are past, and the second sort begin to approach in the First of them, that now we may daily look for the compliment of the two last, to wit, the amazement of the Reprobates,
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and wrapping vp of the visible Heauens, for our happy deliuerance out of this miserie, that we may bee partakers of the onely blessed Kingdome in greatest glory, as one said well;
and wrapping up of the visible Heavens, for our happy deliverance out of this misery, that we may be partakers of the only blessed Kingdom in greatest glory, as one said well;
Wherefore hence I conclude with the Apostle Saint Peter, that now since the end of all things is at hand, we therefore must bee sober, and watch vnto Prayer.
Wherefore hence I conclude with the Apostle Saint Peter, that now since the end of all things is At hand, we Therefore must be Sobrium, and watch unto Prayer.
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as therefore our Sauiour speaketh for the former, Haue Salt in your selues, and haue peace one with another, and Saint Paul for the latter, Let your speech be alwayes with grace, seasoned with Salt, that yee may know,
as Therefore our Saviour speaks for the former, Have Salt in your selves, and have peace one with Another, and Saint Paul for the latter, Let your speech be always with grace, seasoned with Salt, that ye may know,
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For as Bernard sayth well, The light of discretion is the Mother of Vertues, and the consummation of perfection, when according to the Poets rule, Singula quae { que } locum teneant sortita decenter, Every thing keepeth his owne proper place in a comely sort, as The heart of the wise teacheth his mouth,
For as Bernard say well, The Light of discretion is the Mother of Virtues, and the consummation of perfection, when according to the Poets Rule, Singula Quae { que } locum teneant sortita Decenter, Every thing Keepeth his own proper place in a comely sort, as The heart of the wise Teaches his Mouth,
because if it had beene expedient for vs to haue knowne it, of whom should it haue beene spoken better then of God himselfe, the Master to his Disciples demanding the question, since he plainly professed vnto his Disciples, that because they were his friends, all things that he had heard of his Father, he had made knowne vnto them? and yet when they asked of him, saying, Lord, wilt thou at this time restore againe the Kingdome to Israel, he said vnto them, It is not for you to know the times,
Because if it had been expedient for us to have known it, of whom should it have been spoken better then of God himself, the Master to his Disciples demanding the question, since he plainly professed unto his Disciples, that Because they were his Friends, all things that he had herd of his Father, he had made known unto them? and yet when they asked of him, saying, Lord, wilt thou At this time restore again the Kingdom to Israel, he said unto them, It is not for you to know the times,
For what else may we esteeme those men to bee, who presumed to shew in former times, that the Day of the Lord should come first in the time of the Apostles? secondly, in the yeere of our Lord, three hundred sixtie fiue;
For what Else may we esteem those men to be, who presumed to show in former times, that the Day of the Lord should come First in the time of the Apostles? secondly, in the year of our Lord, three hundred sixtie fiue;
yea by the computation of Arnaldu• de nouâ villâ, and Iohannes Regiomontanus it must be in the yeere of our Lord one thousand, fiue hundred, eightie and eighth, the Men deceiuing, and being deceiued.
yea by the computation of Arnaldu• de nouâ villâ, and Iohannes Regiomontanus it must be in the year of our Lord one thousand, fiue hundred, Eighty and eighth, the Men deceiving, and being deceived.
For in what Millenarie, or thousand yeere will they haue CHRIST to come? They say in the sixth thousand yeere after the Creation of the World, according to that sentence of Orpheus in Plutarch ;
For in what Millenary, or thousand year will they have CHRIST to come? They say in the sixth thousand year After the Creation of the World, according to that sentence of Orpheus in Plutarch;
that is, In the sixth Age the World of harmony shal cease, both because the World was finished vpon the sixth day (for as S. Peter saith, One day is with the Lord as a thousand yeeres,
that is, In the sixth Age the World of harmony shall cease, both Because the World was finished upon the sixth day (for as S. Peter Says, One day is with the Lord as a thousand Years,
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and a thousand yeeres as one day, ) and also according to the tradition of Elias, there were two thousand yeeres before the Law, two thousand yeeres in the Law,
and a thousand Years as one day,) and also according to the tradition of Elias, there were two thousand Years before the Law, two thousand Years in the Law,
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For first, that anagogicall interpretation of the sixth dayes Creation is besides Gods intent, and Saint Peters meaning, who by comparing of one day with a thousand yeeres,
For First, that anagogical Interpretation of the sixth days Creation is beside God's intent, and Saint Peter's meaning, who by comparing of one day with a thousand Years,
and of a thousand yeeres with one day, did but shew, as saith Saint Augustine, contemnendam futuri temporis breuitatem, the contemptible shortnesse of future time.
and of a thousand Years with one day, did but show, as Says Saint Augustine, contemnendam Future Temporis breuitatem, the contemptible shortness of future time.
since according to the computation of the best Chronographers, the Law was giuen in the two thousand, foure hundred, fifty and third yeere of the World,
since according to the computation of the best Chronographers, the Law was given in the two thousand, foure hundred, fifty and third year of the World,
Can it therefore bee probable, that hee shall hit the marke in the third terme of time, which is now after the first comming of Christ? Since his credit is crackt in the former two thousands, we may very well mistrust his truth in the last terme not yet fulfilled.
Can it Therefore be probable, that he shall hit the mark in the third term of time, which is now After the First coming of christ? Since his credit is cracked in the former two thousands, we may very well mistrust his truth in the last term not yet fulfilled.
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Another Time-searcher, of the like curiositie concerning the Centurie, absolutely defineth the Day of Doome within these two yeeres of our Lord, one thousand, six hundred, eightie and eight, and one thousand, seuen hundred.
another Time-searcher, of the like curiosity Concerning the Century, absolutely defineth the Day of Doom within these two Years of our Lord, one thousand, six hundred, Eighty and eight, and one thousand, seuen hundred.
But since, as Logicians say, de futuris contingentibus non est scientia, there is no kind of knowledge concerning things to come, I maruaile at his boldnesse, who vpon so vncertaine a ground durst reare so high a building.
But since, as Logicians say, de futuris contingentibus non est scientia, there is no kind of knowledge Concerning things to come, I marvel At his boldness, who upon so uncertain a ground durst rear so high a building.
For where he would conclude a certaine number of yeeres from those one thousand, two hundred and ninetie in Daniel, and from some other numbers in the Reuelation, I answere first with the most learned both Fathers,
For where he would conclude a certain number of Years from those one thousand, two hundred and ninetie in daniel, and from Some other numbers in the Revelation, I answer First with the most learned both Father's,
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and secondly, as our most Gracious Soueraigne King Iames could tell him, that in the Reuelation of Saint IOHN a certaine number most commonly is put downe for an vncertaine number :
and secondly, as our most Gracious Sovereign King James could tell him, that in the Revelation of Saint JOHN a certain number most commonly is put down for an uncertain number:
I thinke it were farre better for vs to follow the good counsaile of that most holy Father Saint Augustine, who thus concludeth for sobriety of iudgement concerning the last Iudgement.
I think it were Far better for us to follow the good counsel of that most holy Father Saint Augustine, who thus Concludeth for sobriety of judgement Concerning the last Judgement.
Now for sobriety in life, which is to be practized of vs all, because of the neerenesse of our end, it consisteth in these two duties especially, first, in the sober getting;
Now for sobriety in life, which is to be practised of us all, Because of the nearness of our end, it Consisteth in these two duties especially, First, in the Sobrium getting;
For concerning hastie wealth, howsoeuer it bee gotten, Salomons sentence is most sure, first, of the sinne, that he that maketh haste to be rich, shall not be innocent ;
For Concerning hasty wealth, howsoever it be got, Solomon's sentence is most sure, First, of the sin, that he that makes haste to be rich, shall not be innocent;
NONLATINALPHABET, (saith the Poet MENANDER) no man hasteneth to be rich, in the way of Iustice. For — quae reuerentia legum? Quis metus aut pudor est nimium properantis auari? a couetous Wretch careth neither for Law,
, (Says the Poet MENANDER) no man hasteneth to be rich, in the Way of Justice For — Quae Reverence Legume? Quis metus Or pudor est Nimium properantis avari? a covetous Wretch Careth neither for Law,
But if they well marked, first, the great things they lose (for rich men hardly enter into the Kingdome of God ;) Secondly, the small gaines they get (for a mans life consisteth not in the abundance of things which hee possesseth ;) Thirdly, into what certaine danger they thrust themselues by hastening to this store,
But if they well marked, First, the great things they loose (for rich men hardly enter into the Kingdom of God;) Secondly, the small gains they get (for a men life Consisteth not in the abundance of things which he Possesses;) Thirdly, into what certain danger they thrust themselves by hastening to this store,
this is also vanitie, as it is plainly prooued by the Rich man in the Gospell, whose soule was taken from him in the night of his bragge;) if I say they would well weigh in all their accounts,
this is also vanity, as it is plainly proved by the Rich man in the Gospel, whose soul was taken from him in the night of his brag;) if I say they would well weigh in all their accounts,
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surely, surely, they would rather with Crates the Theban resolue to cast their wealth and pelfe into the Sea, saying, Ego mergam te, priusquàm to perdas me;
surely, surely, they would rather with Crates the Theban resolve to cast their wealth and pelf into the Sea, saying, Ego mergam te, priusquàm to Perdas me;
I will drowne thee, before thou shalt destroy mee : or follow the counsell of Salomon thus aduising him, Labour not to be rich; cease from thine owne wisedome.
I will drown thee, before thou shalt destroy me: or follow the counsel of Solomon thus advising him, Labour not to be rich; cease from thine own Wisdom.
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The best wealth in the iudgement of CLEMENT ALEXANDRINVS is the pouertie of desires, and the true magnificence is not to grow proud vpon growing wealthy, but rather to despise wealth.
The best wealth in the judgement of CLEMENT ALEXANDRIAN is the poverty of Desires, and the true magnificence is not to grow proud upon growing wealthy, but rather to despise wealth.
For (now to take downe their trust in goods thus lewdly gotten) what if they be rich in wealth or land? Are they therefore the better men? Or shall they liue the longer? They are not the better,
For (now to take down their trust in goods thus lewdly got) what if they be rich in wealth or land? are they Therefore the better men? Or shall they live the longer? They Are not the better,
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our Sauiour threatning a woe vnto such, because heere they haue receiued their consolation. But shall they therefore for their wealth liue the longer? Certainely no. Neither they themselues, nor theirs. Not they themselues.
our Saviour threatening a woe unto such, Because Here they have received their consolation. But shall they Therefore for their wealth live the longer? Certainly no. Neither they themselves, nor theirs. Not they themselves.
as we see it daily happen, that great mens houses are like to Nebuchadnezzar his great Image, whose head was of fine gold, brests and armes of siluer, belly and thighes of brasse, legges of iron, feete part of iron, part of clay.
as we see it daily happen, that great men's houses Are like to Nebuchadnezzar his great Image, whose head was of fine gold, breasts and arms of silver, belly and thighs of brass, legs of iron, feet part of iron, part of clay.
Golden Fathers, but leaden sonnes, that now it is no maruaile, if in all places of the world great mens houses come to nothing, seeing great mens children grow to nothing, fulfilling the old Prouerbe, Heroum fi•ij noxae ;
Golden Father's, but leaden Sons, that now it is no marvel, if in all places of the world great men's houses come to nothing, seeing great men's children grow to nothing, fulfilling the old Proverb, Heroum fi•ij noxae;
since except the Lord build the house (and that is onely when we are settled vpon the foundation of the Apostles and Prophets) they labour in vaine that build it.
since except the Lord built the house (and that is only when we Are settled upon the Foundation of the Apostles and prophets) they labour in vain that built it.
That therefore these mischiefes may happily be preuented, Fathers must bee sober in getting of goods, leauing to their children a patrimony of vertue by honest education, which (as said Aristippus, cast out vpon the Rhodes naked and bare,
That Therefore these mischiefs may happily be prevented, Father's must be Sobrium in getting of goods, leaving to their children a patrimony of virtue by honest education, which (as said Aristippus, cast out upon the Rhodes naked and bore,
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(For, I pray you, why should the Fathers go to hell for leauing to their children a clod of earth only?) And children must care to keep sobrietie in the right vse of Inheritances, left to them by their Parents.
(For, I pray you, why should the Father's go to hell for leaving to their children a clod of earth only?) And children must care to keep sobriety in the right use of Inheritances, left to them by their Parents.
and other vanities, which perish with the vsing, yea, are vsed to our perishing, whiles by this our demeanour wee are like that bad seruant, which said in his heart, My Lord delayeth his comming;
and other vanities, which perish with the using, yea, Are used to our perishing, while by this our demeanour we Are like that bad servant, which said in his heart, My Lord delayeth his coming;
For in my small experience, I haue well obserued what euery man may see, that as an Archer, who shooteth aloft aboue his true compasse, lighteth his arrow farre wide of his marke:
For in my small experience, I have well observed what every man may see, that as an Archer, who shoots aloft above his true compass, lights his arrow Far wide of his mark:
So whiles men are carryed with a hawtie and proud humour aboue their owne ordinarie condition and estate, they certainely misse of the marke and scope of their great desires, either for honour, the ayme of proude Citizens,
So while men Are carried with a haughty and proud humour above their own ordinary condition and estate, they Certainly miss of the mark and scope of their great Desires, either for honour, the aim of proud Citizens,
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Artes and Trades decay by those, Husbandry and Hospitalitie doth fayle by these, and God bloweth vpon both, that when they looke for much, it commeth to little.
Arts and Trades decay by those, Husbandry and Hospitality does fail by these, and God blows upon both, that when they look for much, it comes to little.
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O earth, earth, earth, heare the Word of the Lord: (Earth, first in affection; (for what is this else but a dung-hill desire?) Earth, secondly in action; (for all this is but drudging.) Earth, lastly through dissolution of all into dust.) Thus saith the Lord, Write yee this man childlesse, a man that shall not prosper in his dayes;
Oh earth, earth, earth, hear the Word of the Lord: (Earth, First in affection; (for what is this Else but a dunghill desire?) Earth, secondly in actium; (for all this is but drudging.) Earth, lastly through dissolution of all into dust.) Thus Says the Lord, Write ye this man childless, a man that shall not prosper in his days;
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and if we be Christians enriched with grace, we shall quickly perceiue, that the time past of our life may suffice vs to haue wrought the will of the Gentiles,
and if we be Christians enriched with grace, we shall quickly perceive, that the time passed of our life may suffice us to have wrought the will of the Gentiles,
when we walked in lasciuiousnesse, lusts, excesse of Wine, reuellings, banquettings, and abominable idolatries. For they that sleepe, sleepe in the night;
when we walked in lasciviousness, Lustiest, excess of Wine, revellings, banquetings, and abominable idolatries. For they that sleep, sleep in the night;
So the Sunne of Righteousnesse, the Sonne of God, Christ Iesus, now sending downe his bright beames of truely-sauing knowledge into these our ouer-deeply-darkned hearts, both driueth away the mists of ignorance,
So the Sun of Righteousness, the Son of God, christ Iesus, now sending down his bright beams of truely-sauing knowledge into these our ouer-deeply-darkned hearts, both Driveth away the mists of ignorance,
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and what to follow, in this our day, before the night come, euen by his owne ensample, who said, I must worke the works of Him that sent mee, while it is day:
and what to follow, in this our day, before the night come, even by his own ensample, who said, I must work the works of Him that sent me, while it is day:
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As therefore good labourers apply themselues earnestly about their businesse in the after-noone, that they may well finish their whole worke intended, before the night come:
As Therefore good labourers apply themselves earnestly about their business in the afternoon, that they may well finish their Whole work intended, before the night come:
so wee men now hyred into the Vineyard at the eleuenth houre, are seriously to endeuour our selues to worke out our own saluation with feare and trembling, before our Master commeth, that when we are called, we may receiue euery man a pennie, as the Prophet plainely warned vs, to giue glorie to the Lord our God,
so we men now hired into the Vineyard At the Eleventh hour, Are seriously to endeavour our selves to work out our own salvation with Fear and trembling, before our Master comes, that when we Are called, we may receive every man a penny, as the Prophet plainly warned us, to give glory to the Lord our God,
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before he cause darknesse, and before our feete stumble vpon the dark• mountaines, and while we looke for light, hee turne it into the shadow of death, and make it grosse darknesse.
before he cause darkness, and before our feet Stumble upon the dark• Mountains, and while we look for Light, he turn it into the shadow of death, and make it gross darkness.
Thirdly, by Saint Paul, who forgetting those things, which are behinde, and reaching foorth to those things which are before, pressed toward the marke for the price of the high Calling of God in Christ Iesus ;
Thirdly, by Saint Paul, who forgetting those things, which Are behind, and reaching forth to those things which Are before, pressed towards the mark for the price of the high Calling of God in christ Iesus;
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fourthly, and lastly by all Gods Saints, Who waiting for the Adoption, euen the Redemption of their bodies, follow the good counsell of the Apostle thus aduising them, Seeing we also are compassed about with such a cloud of Witnesses, let vs lay aside euery weight,
fourthly, and lastly by all God's Saints, Who waiting for the Adoption, even the Redemption of their bodies, follow the good counsel of the Apostle thus advising them, Seeing we also Are compassed about with such a cloud of Witnesses, let us lay aside every weight,
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For the watching hence to bee vrged as a second vse is a spirituall care, to bee diligently taken ouer soule and body, that we as men aliue from the dead, should alwaies yeeld our selues vnto God, not any way giuing our members to be weapons of vnrighteousnesse vnto sin,
For the watching hence to be urged as a second use is a spiritual care, to be diligently taken over soul and body, that we as men alive from the dead, should always yield our selves unto God, not any Way giving our members to be weapons of unrighteousness unto since,
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and these are alwaies to bee thought the best watchers, because they seeme especially to respect that Commandement of Christ, saying, Watch ye (for yee know not,
and these Are always to be Thought the best watchers, Because they seem especially to respect that Commandment of christ, saying, Watch you (for ye know not,
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thirdly, the Deuill hauing but a short time, rageth more and more, both by inward temptations, by which hee worketh mightily in the children of disobedience, and by outward assaults, made very many wayes,
Thirdly, the devil having but a short time, rages more and more, both by inward temptations, by which he works mightily in the children of disobedience, and by outward assaults, made very many ways,
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euen a cursed crue of wicked Antichrists, who must raigne in these last times. So that as in the Military discipline of ancient Romanes, their Watches were so set,
even a cursed crew of wicked Antichrists, who must Reign in these last times. So that as in the Military discipline of ancient Romans, their Watches were so Set,
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and disposed in their (Castris) Tents or standing Garrisons, as that in the first Watch All, in the second, their (Tyrones) Fresh-water-souldiers, in the third (Viriliores) their men of full strength, in the fourth and last and the most dangerous (Veterani) their tryed men stood at the glasse, all in their place with such circumspection, that if any had slept, he was beaten in the morning by all the whole Band with Clubs and Stones,
and disposed in their (Castris) Tents or standing Garrisons, as that in the First Watch All, in the second, their (Tyrones) Fresh-water-souldiers, in the third (Viriliores) their men of full strength, in the fourth and last and the most dangerous (Veterani) their tried men stood At the glass, all in their place with such circumspection, that if any had slept, he was beaten in the morning by all the Whole Band with Clubs and Stones,
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but whether should liue safely (so deadly an enemie is the Deuill vnto vs:) and secondly, the Gouernment is growne wholly Anarchicall, through the inward Garboyles betweene the Flesh and the Spirit, worse then any Ciuill Warres raised eyther by Grecian, by Romane, or by any other disorderly State,
but whither should live safely (so deadly an enemy is the devil unto us:) and secondly, the Government is grown wholly Anarchical, through the inward Garboils between the Flesh and the Spirit, Worse then any Civil Wars raised either by Grecian, by Roman, or by any other disorderly State,
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great things grow all to ruine by their mutuall violence, that we may now well cry out in the night, and in the beginning of the watches, powre out hearts like water before the face of the Lord.
great things grow all to ruin by their mutual violence, that we may now well cry out in the night, and in the beginning of the watches, pour out hearts like water before the face of the Lord.
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For what may we expect but a sudden surprizing, if our eyes preuent not the night watches, as Dauids did? Nay, let our enemies bee as sluggish as wee are;
For what may we expect but a sudden surprising, if our eyes prevent not the night watches, as David did? Nay, let our enemies be as sluggish as we Are;
yet shall wee not bee free from the punishment of flothfulnesse, since the Saints, who are our fellow-souldiers, cannot but complaine against vs for our carelesnesse,
yet shall we not be free from the punishment of flothfulnesse, since the Saints, who Are our fellow-soldiers, cannot but complain against us for our carelessness,
All Christians then in these perillous times, euen for feare either of Forraine destruction, or Domesticke displeasure, are diligently to watch in the Warre,
All Christians then in these perilous times, even for Fear either of Foreign destruction, or Domestic displeasure, Are diligently to watch in the War,
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We, my Brethren, who are inferiours must euery one watch, as a Souldier, ouer his owne soule, Putting on the whole armour of God, that we may be able to stand against the wiles of the Deuill.
We, my Brothers, who Are inferiors must every one watch, as a Soldier, over his own soul, Putting on the Whole armour of God, that we may be able to stand against the wiles of the devil.
like Castriote, called Scanderbeg, who himselfe kept the Centinell, nay, like the Keeper of Israel, who neither slumbreth, nor sleepeth. For NONLATINALPHABET:
like Castriote, called Scanderbeg, who himself kept the Centinel, nay, like the Keeper of Israel, who neither Slumbereth, nor Sleepeth. For:
and both of them cause a watchfulnesse, lest we your poore, and silly sheepe be suddenly surprized by these most subtill Serpents, of which now after this first aduertizement of the perillous times, we are to speake in the second danger, expressed in these words:
and both of them cause a watchfulness, lest we your poor, and silly sheep be suddenly surprised by these most subtle Serpents, of which now After this First advertisement of the perilous times, we Are to speak in the second danger, expressed in these words:
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§. X. Their great Head, is that Antichrist, of whom, as Saint Iohn saith, the faithfull had oftentimes heard by the plainest meanes of notification in type and truth:
§. X. Their great Head, is that Antichrist, of whom, as Saint John Says, the faithful had oftentimes herd by the Plainest means of notification in type and truth:
the second, is in the ninth Chapter at the first Verse, where Antichrist is noted by the Starre falling from Heauen, at the sounding of the fifth Trumpet ;
the second, is in the ninth Chapter At the First Verse, where Antichrist is noted by the Star falling from Heaven, At the sounding of the fifth Trumpet;
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the fourth and the last, and indeed the plainest is contained in the 17.18.19. and 20. Chapters, where Antichrist and his Kingdome is most liuely set forth, both by the Great Whore of Babylon, sitting vpon the scarlet coloured Beast, and by the false prophet that ruleth in the Whore.
the fourth and the last, and indeed the Plainest is contained in the 17.18.19. and 20. Chapters, where Antichrist and his Kingdom is most lively Set forth, both by the Great Whore of Babylon, sitting upon the scarlet coloured Beast, and by the false Prophet that Ruleth in the Whore.
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Forewarning is twice arming, as our Sauiour said therefore vpon his Prophesie, to make all his Apostles, and Disciples to take heed, Behold, I haue told you before.
Forewarning is twice arming, as our Saviour said Therefore upon his Prophesy, to make all his Apostles, and Disciples to take heed, Behold, I have told you before.
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and so difficult a businesse, which yet by Gods grace preuenting, and assisting me, I shall easily performe, both to manifest to our Papists their miserable captiuity, wherevnder they (poore soules) so long time haue layne,
and so difficult a business, which yet by God's grace preventing, and assisting me, I shall Easily perform, both to manifest to our Papists their miserable captivity, whereunder they (poor Souls) so long time have lain,
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yet am I no way worthy to beare, haue written many large, and learned Volumes concerning this subiect, that it may seeme to the discreete, nothing could,
yet am I no Way worthy to bear, have written many large, and learned Volumes Concerning this Subject, that it may seem to the discreet, nothing could,
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and although that veritie be in vnitie, yet the abundance of Gods Spirit affoordeth much variety, in handling the one and the selfe-same thing, both to take away tediousnesse accrewing of identitie,
and although that verity be in unity, yet the abundance of God's Spirit affordeth much variety, in handling the one and the selfsame thing, both to take away tediousness accrueing of identity,
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and to satisfie the diuers humours of men, desirous of noueltie, which although we cannot exhibit, in respect of the matter that is to bee handled: (For nihil dictum erit, quod non sit dictum prius:
and to satisfy the diverse humours of men, desirous of novelty, which although we cannot exhibit, in respect of the matter that is to be handled: (For nihil dictum erit, quod non sit dictum prius:
secondly they may marke, if not more proper, yet some stricter proofes of our conclusions. For the order must be to seeke out first what is this great Antichrist:
secondly they may mark, if not more proper, yet Some Stricter proofs of our conclusions. For the order must be to seek out First what is this great Antichrist:
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but the euidences of the latter must be such scripts & monuments as are to be found plainly in the acts and monuments of Papists themselues, deliuering them vnto vs, eyther in their owne proper Histories,
but the evidences of the latter must be such scripts & monuments as Are to be found plainly in the acts and monuments of Papists themselves, delivering them unto us, either in their own proper Histories,
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or in their Popes owne Decrees, bound vp for better carriage in the body of their Canon law, and Bookes of Ceremonies vsed in the Church of Rome. §. XI.
or in their Popes own Decrees, bound up for better carriage in the body of their Canon law, and Books of Ceremonies used in the Church of Room. §. XI.
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For this latter Etymologie may be, and is made good against the foolish cauilling of Cardinall Bellarmine, and the witlesse wrangling of his wilfull Ape Andreas Eudaemon, by the true vse of this Preposition [ NONLATINALPHABET, ] which both in apposition,
For this latter Etymology may be, and is made good against the foolish cavilling of Cardinal Bellarmine, and the witless wrangling of his wilful Ape Andrew Eudaemon, by the true use of this Preposition [, ] which both in apposition,
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For as in the free state of the people of Rome, these Officers were sent into the Prouinces in stead of the Consuls or Praetors, (quorum vice functuri essent) whose place or course they were to supply :
For as in the free state of the people of Room, these Officers were sent into the Provinces in stead of the Consuls or Praetors, (quorum vice functuri essent) whose place or course they were to supply:
So after it became a Monarchie, Augustus Caesar, as Dio reporteth, called his Lieutenants, Propraetores, men vnder him in the Prouince to execute that same office, euen as NONLATINALPHABET (to deriue it according to the true composition thereof) doth signifie One, next supplying the place of the chiefest, as not onely Plutarch, but also S. Luke sheweth by the vse of the Verbe NONLATINALPHABET, which noteth the execution of the office of a Vicegerent. In Classicall Writers, as in Homer, — NONLATINALPHABET NONLATINALPHABET:
So After it became a Monarchy, Augustus Caesar, as Dio Reporteth, called his Lieutenants, Propraetores, men under him in the Province to execute that same office, even as (to derive it according to the true composition thereof) does signify One, next supplying the place of the chiefest, as not only Plutarch, but also S. Lycia shows by the use of the Verb, which notes the execution of the office of a Vicegerent. In Classical Writers, as in Homer, —:
and NONLATINALPHABET in Strabo, an vnder-minister, as we say in the Church discipline, a Subdeacon, and Budaeus his NONLATINALPHABET, against which they so much except.
and in Strabo, an vnder-minister, as we say in the Church discipline, a Subdeacon, and Budaeus his, against which they so much except.
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as a chiefe man) but a substitute to him, whose place hee beareth, as the word NONLATINALPHABET, is not interrex (let Eudaemon still belye his lexicon, wherein no such signification is mentioned) but prorex, a Viceroy. So that wee may conclude, concerning the true deriuation of this name, out of these generall words of S. Augustine, that he sheweth himselfe to be an Antichrist, who (sub nomine Christi, quod est nomen Dei ;) vnder the name of Christ, which is the name of God, (hoc est, Christianum se videri volens ;) that is, desiring himselfe to be thought a Christian, (superextollitur contra Christum;) is lifted vp against Christ.
as a chief man) but a substitute to him, whose place he bears, as the word, is not interrex (let Eudaemon still belie his lexicon, wherein no such signification is mentioned) but prorex, a Viceroy. So that we may conclude, Concerning the true derivation of this name, out of these general words of S. Augustine, that he shows himself to be an Antichrist, who (sub nomine Christ, quod est Nome Dei;) under the name of christ, which is the name of God, (hoc est, Christian se videri volens;) that is, desiring himself to be Thought a Christian, (superextollitur contra Christ;) is lifted up against christ.
and his little Cubs, Antichrist, and Hereticks (for I take the words to be generally spoken of all whatsoeuer wicked Seducers, such as is Eudaemon, so called NONLATINALPHABET, being a right NONLATINALPHABET, a prettie young Diuell, ) euen as all of them seeke, if it were possible, to deceiue the very Elect, by signes and wonders, done (it may be) in the very name of Christ, and yet proouing in the end to be nothing at all,
and his little Cubs, Antichrist, and Heretics (for I take the words to be generally spoken of all whatsoever wicked Seducers, such as is Eudaemon, so called, being a right, a pretty young devil,) even as all of them seek, if it were possible, to deceive the very Elect, by Signs and wonders, done (it may be) in the very name of christ, and yet proving in the end to be nothing At all,
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but yet this doth not disproue our deriuation, since he shall be as a false Christ, masking himselfe deceitfully vnder the outward habit of an honest true Christian:
but yet this does not disprove our derivation, since he shall be as a false christ, masking himself deceitfully under the outward habit of an honest true Christian:
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or rather tyrannie, fayning some goodnesse, saith Damascene in the same place. For as the Poet wel turned our Sauiours words into these heroicall Verses:
or rather tyranny, feigning Some Goodness, Says Damascene in the same place. For as the Poet well turned our Saviour's words into these heroical Verses:
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A name of truth so very obscure, that I had rather with the ancient Father IRENAEVS sustinere ad impletionem Prophetiae, quàm suspicari, & diuinari nomina quaelibet;
A name of truth so very Obscure, that I had rather with the ancient Father IRENAEUS Sustain ad impletionem Prophecies, quàm suspicari, & diuinari nomina Quaelibet;
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endure or abide vntill the fulfilling of the Prophesie, then to suspect, and coniecture vpon this or that name, seeing many names may be found, which haue the foresaid number.
endure or abide until the fulfilling of the Prophesy, then to suspect, and conjecture upon this or that name, seeing many names may be found, which have the foresaid number.
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to wit, as some Papists of note haue gathered them out of diuers Authors, twelue in number, 1. NONLATINALPHABET; 2. NONLATINALPHABET; 3. NONLATINALPHABET (out of Irenaeus, and Arethas:) 4. NONLATINALPHABET, nego (out of Hippolitus and Primasius:) 5. NONLATINALPHABET; 6. NONLATINALPHABET; 7. NONLATINALPHABET; 8. NONLATINALPHABET; 9. NONLATINALPHABET;
to wit, as Some Papists of note have gathered them out of diverse Authors, twelue in number, 1.; 2.; 3. (out of Irnaeus, and Arethas:) 4., nego (out of Hippolytus and Primasius:) 5.; 6.; 7.; 8.; 9.;
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10. NONLATINALPHABET (and all these out of Arethas ;) 11. NONLATINALPHABET (out of Primaesius and Tyconius ;) 12. NONLATINALPHABET (out of Rupertus Tuitiensis;) that I need not adde more (as Dic lux) out of Haymo. For this their libertie hath emboldned some Sycophants to wrest this number vnto certaine other names, cleane contrary to the purpose and drift of the Holy Ghost in this Prophesie,
10. (and all these out of Arethas;) 11. (out of Primaesius and Tyconius;) 12. (out of Rupert Towcester;) that I need not add more (as Die lux) out of Haymo. For this their liberty hath emboldened Some sycophants to wrest this number unto certain other names, clean contrary to the purpose and drift of the Holy Ghost in this Prophesy,
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others of NONLATINALPHABET which they would haue to be the name of that very learned Chronologer, Dauid Chytraeus, not marking the right writing of his proper name in the Hebrew tongue, NONLATINALPHABET yea,
Others of which they would have to be the name of that very learned Chronologer, David Chytraeus, not marking the right writing of his proper name in the Hebrew tongue, yea,
although I cannot but tell them, that since Luther was but one man, and there haue been many Popes, and since the name of Saxon, is applyable but to one soyle, wherein Antichrist by IOHNS Prophecies was neuer to haue his personal residence, they are wholly mistaken,
although I cannot but tell them, that since Luther was but one man, and there have been many Popes, and since the name of Saxon, is appliable but to one soil, wherein Antichrist by IOHNS Prophecies was never to have his personal residence, they Are wholly mistaken,
in mine opinion wee neede goe no further, then to those three names, which Irenaeus (once Scholler to Polycarpus, Bishop of Smyrna, who himselfe heard Iohn the Pen-man of this prophecie,
in mine opinion we need go no further, then to those three names, which Irnaeus (once Scholar to Polycarp, Bishop of Smyrna, who himself herd John the Penman of this prophecy,
and therefore is best to be followed as most ancient, and who also might haue it by a direct tradition from Iohn ) deliuered vnto vs NONLATINALPHABET, & NONLATINALPHABET.
and Therefore is best to be followed as most ancient, and who also might have it by a Direct tradition from John) Delivered unto us, &.
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the second expresseth one shining like the Sunne, who is called of the Poets, Titan, although all his glory is gotten onely by that irefull and direfull vengeance, which vpon Gods permission, hee still seeketh to worke vpon Gods people and holy Saints, iust like those Titanes, whom the Poets haue fayned to make Warre with Iupiter, for a playne type of Antichrist, who sighteth against God:
the second Expresses one shining like the Sun, who is called of the Poets, Titan, although all his glory is got only by that ireful and direful vengeance, which upon God's permission, he still seeks to work upon God's people and holy Saints, just like those Titanes, whom the Poets have feigned to make War with Iupiter, for a plain type of Antichrist, who sighteth against God:
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but the third name, NONLATINALPHABET, striketh it dead downe to the ground, whether (as a most reuerend and learned Bishop doth instruct vs) we take it for the number of a name, or the name of a man.
but the third name,, striketh it dead down to the ground, whither (as a most reverend and learned Bishop does instruct us) we take it for the number of a name, or the name of a man.
For if it be the number of a name, then NONLATINALPHABET, written according to the true and most ancient Orthographie, not with the letter [ i ] but with the Dipthong [ • ] as our best Grammarians both old and new haue taught without controlment,
For if it be the number of a name, then, written according to the true and most ancient Orthography, not with the Letter [ i ] but with the Diphthong [ • ] as our best Grammarians both old and new have taught without controlment,
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since as it is proper to the whole body, so is it common to euery one supplying the head of that bodie) then it fitly noteth the time, wherein from the Natiuitie of Christ,
since as it is proper to the Whole body, so is it Common to every one supplying the head of that body) then it fitly notes the time, wherein from the Nativity of christ,
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and sixe of our Lord, and so alwaies afterward, till the second comming of Christ, the same Antichrist should raigne in the Latine Church, as some very good approued Authors doe deliuer it from other words intimating the same number both by Hebrew and Greeke letters:
and sixe of our Lord, and so always afterwards, till the second coming of christ, the same Antichrist should Reign in the Latin Church, as Some very good approved Authors do deliver it from other words intimating the same number both by Hebrew and Greek letters:
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and by the Greeke, in the words, NONLATINALPHABET, which noteth out plainely the Church of Italie. So that now from these two names, litterall and mysticall, wee may define Antichrist to be an enemy, and contrary to Christ, who yet so dissemblingly behaueth himselfe, that he would be taken for the Vicar of Christ, ruling and raigning in the Latine and Italian Church at Rome with all worldly pompe,
and by the Greek, in the words,, which notes out plainly the Church of Italy. So that now from these two names, literal and mystical, we may define Antichrist to be an enemy, and contrary to christ, who yet so dissemblingly behaveth himself, that he would be taken for the Vicar of christ, ruling and reigning in the Latin and Italian Church At Room with all worldly pomp,
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and raging crueltie, against Gods Saints, from the yeere of our Lord, sixe hundred, sixtie, and sixe, till the comming of Christ Iesus to iudge the world. §. XIII. But what is this Monster Antichrist really? The reall definition is to be gathered from his Nature, which wee shall easily finde by the true and due consideration of these foure causes: First, the efficient: Secondly, the materiall: Thirdly, the formall:
and raging cruelty, against God's Saints, from the year of our Lord, sixe hundred, sixtie, and sixe, till the coming of christ Iesus to judge the world. §. XIII. But what is this Monster Antichrist really? The real definition is to be gathered from his Nature, which we shall Easily find by the true and due consideration of these foure Causes: First, the efficient: Secondly, the material: Thirdly, the formal:
first, by the raigne of the Romane Emperours, which was to let, or stop the comming of this Beast for a time, till at length he should bee taken out of the way: And secondly, by the liberalities,
First, by the Reign of the Roman emperors, which was to let, or stop the coming of this Beast for a time, till At length he should be taken out of the Way: And secondly, by the liberalities,
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But inducing and drawing on this mysterie to a ripenesse by those many worldly pleasures, wherein this great Harlot glorified her selfe, and liued deliciously, saying in her heart, I sit a Queene,
But inducing and drawing on this mystery to a ripeness by those many worldly pleasures, wherein this great Harlot glorified her self, and lived deliciously, saying in her heart, I fit a Queen,
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But we maintaine the latter, denying the former, while we plainly and truly auouch thus much against them, That Antichrist at one time is but one person;
But we maintain the latter, denying the former, while we plainly and truly avouch thus much against them, That Antichrist At one time is but one person;
as in a well setled Monarchie there raigneth onely but one King at once, although in succession of time there may bee many, one after another, according vnto our owne English Prouerbe, The King neuer dyeth. For this we shall make good by many strong reasons from the Scriptures, from the proportion of faith,
as in a well settled Monarchy there Reigneth only but one King At once, although in succession of time there may be many, one After Another, according unto our own English Proverb, The King never Dies. For this we shall make good by many strong Reasons from the Scriptures, from the proportion of faith,
For this is not spoken onely in respect of the fore-runners of Antichrist, who were open Heretikes, (as our Aduersaries interpret it;) but also in regard of that secret transfusion of inuenoming poison from one Heretike to another, through the close conueiance of deuillish delusions,
For this is not spoken only in respect of the forerunners of Antichrist, who were open Heretics, (as our Adversaries interpret it;) but also in regard of that secret transfusion of inuenoming poison from one Heretic to Another, through the close conveyance of devilish delusions,
vnto the great Antichrist, who being the common corps of all their corruption, shall after that he is reuealed, openly and plainely preach what he alwaies had priuately confirmed,
unto the great Antichrist, who being the Common corpse of all their corruption, shall After that he is revealed, openly and plainly preach what he always had privately confirmed,
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as therefore before he was openly made knowne, it is said of his working in the time of the Apostles, Many deceiuers are entred into the world, who confesse not that Iesus Christ is come in the flesh:
as Therefore before he was openly made known, it is said of his working in the time of the Apostles, Many deceivers Are entered into the world, who confess not that Iesus christ is come in the Flesh:
[ NONLATINALPHABET ] that is that deceiuer, and that Antichrist, then working in a mysterie, euen at Rome by Simon Magus, and other Heretikes, whose poyson is now deriued tanquam per traducem, into Peters Chayre.
[ ] that is that deceiver, and that Antichrist, then working in a mystery, even At Room by Simon Magus, and other Heretics, whose poison is now derived tanquam per traducem, into Peter's Chair.
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but (as Cyril saith, and to him our Aduersaries, conuicted in conscience, do assent) a defection from the right faith ) cannot be complete in the number of few yeeres,
but (as Cyril Says, and to him our Adversaries, convicted in conscience, do assent) a defection from the right faith) cannot be complete in the number of few Years,
nor yet haue full residence in one only man, since it must endure from the first full disclosing thereof, which fell out in the yeere of our Lord, sixe hundred, sixty and sixe,
nor yet have full residence in one only man, since it must endure from the First full disclosing thereof, which fell out in the year of our Lord, sixe hundred, sixty and sixe,
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but to bee only a disposition or preparation vnto the future Kingdome of Antichrist, and to be done in diuers places, vnder diuers Kings, vpon diuers occasions,
but to be only a disposition or preparation unto the future Kingdom of Antichrist, and to be done in diverse places, under diverse Kings, upon diverse occasions,
I wish them to looke better into the holy Apostle, who maketh these two Reciprocals, Antichrist and Apostasie, since there can bee no Apostasie from the right faith, which is not against Christ,
I wish them to look better into the holy Apostle, who makes these two Reciprocals, Antichrist and Apostasy, since there can be no Apostasy from the right faith, which is not against christ,
as Bellarmine himselfe confesseth in his first answere vnto this our Argument, that Antichrist is called Apostasie, either by a Metonymie, because he is vnto many men the cause of their backe-sliding from God,
as Bellarmine himself Confesses in his First answer unto this our Argument, that Antichrist is called Apostasy, either by a Metonymy, Because he is unto many men the cause of their backsliding from God,
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although this figuratiue identitie supposed by these men doth not hinder the succession of the Great Antichrist in many men, who are heads of this Monster successiuely,
although this figurative identity supposed by these men does not hinder the succession of the Great Antichrist in many men, who Are Heads of this Monster successively,
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so let vs now demonstrate the same from Saint Iohn, who calleth this Great Antichrist in one place a Beast that commeth forth of the earth, and after that in the same Chapter, the image of the Beast, and in another place, the seuenth King. For euery one of these names signifie a succession of men sitting on Antichrists Throne, since,
so let us now demonstrate the same from Saint John, who calls this Great Antichrist in one place a Beast that comes forth of the earth, and After that in the same Chapter, the image of the Beast, and in Another place, the Seventh King. For every one of these names signify a succession of men sitting on Antichrists Throne, since,
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as the first Beast rising out of the Sea, signifieth not one Emperour only, but all the whole company of Emperours, succeeding one another in that Monarchie :
as the First Beast rising out of the Sea, signifies not one Emperor only, but all the Whole company of emperors, succeeding one Another in that Monarchy:
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so the second Beast importeth a body of beastly Tyrants, arising by succession into a Gouernment, which is called the Image of the Beast, because it most fitly resembleth the State and Pompe of the Empire ;
so the second Beast imports a body of beastly Tyrants, arising by succession into a Government, which is called the Image of the Beast, Because it most fitly resembles the State and Pomp of the Empire;
when Iohn did write this Prophesie? I will goe no further then to their owne Rabbies, the Rhemists, who first expound the seuen heads to bee seuen Kings (but how truely they speake this, I send them vnto Eudaemon for iudgement) Fiue before Christ, one present,
when John did write this Prophesy? I will go no further then to their own Rabbies, the Rhemists, who First expound the seuen Heads to be seuen Kings (but how truly they speak this, I send them unto Eudaemon for judgement) Fiue before christ, one present,
and one to come, and secondly interpret the eight to be the Great Antichrist, one of the senē in regard of order, but for that the malice of all the rest is complete in it called the eight, and the odd Persecutors.
and one to come, and secondly interpret the eight to be the Great Antichrist, one of the Senen in regard of order, but for that the malice of all the rest is complete in it called the eight, and the odd Persecutors.
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For who are the fiue Kings before Christ? The Rhemists tell vs that they were the Empires, Kingdomes, or States of Aegypt, Canaan, Babylon, the Persian,
For who Are the fiue Kings before christ? The Rhemists tell us that they were the Empires, Kingdoms, or States of Egypt, Canaan, Babylon, the Persian,
since I say these Kingdomes, to which Antichrists Kingdome is like for outward Gouernment, had a succession of many, one after another, Antichrist shall be such an head,
since I say these Kingdoms, to which Antichrists Kingdom is like for outward Government, had a succession of many, one After Another, Antichrist shall be such an head,
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yet the faithfull must bee satisfied by reason onely grounded vpon the truth, which is this concerning these seuen Kings, that as the sixe former kinds of Gouernment were vpholden by succession of one after another vntill their last period:
yet the faithful must be satisfied by reason only grounded upon the truth, which is this Concerning these seuen Kings, that as the sixe former Kinds of Government were upholden by succession of one After Another until their last Period:
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and they had a succession in euery kind seuerally, as they were in force, first Kings, then Consuls, thirdly, Tribuni militum, fourthly, Decemuiri, fifthly, Dictators, and sixthly, Emperours, as the Histories and Annales of the Romanes doe demonstrate, and we shall shew hereafter.
and they had a succession in every kind severally, as they were in force, First Kings, then Consuls, Thirdly, Tribuni militum, fourthly, Decemuiri, fifthly, Dictators, and sixthly, emperors, as the Histories and Annals of the Romans do demonstrate, and we shall show hereafter.
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But Eudaemon in his madnesse denieth all at once here, Antecedent and Consequent, that, because there were not in Rome before Christ fiue seuerall kinds of Gouernment, which kept this succession;
But Eudaemon in his madness Denieth all At once Here, Antecedent and Consequent, that, Because there were not in Room before christ fiue several Kinds of Government, which kept this succession;
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since Kings, and Emperours were all one kind of Gouernment, as Consuls and Dictators, since Dictators were not ordinary, but chiefe men chosen vpon extraordinary occasions,
since Kings, and emperors were all one kind of Government, as Consuls and Dictators, since Dictators were not ordinary, but chief men chosen upon extraordinary occasions,
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This is the summe (so well and shortly as I could take it) of all that his most impertinent Discourse made for an answere vnto our aboue said Argument, which yet standeth firme against all this babbling, both in the Antecedent and in the Consequent :
This is the sum (so well and shortly as I could take it) of all that his most impertinent Discourse made for an answer unto our above said Argument, which yet Stands firm against all this babbling, both in the Antecedent and in the Consequent:
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and the nature of their Gouernment, the name of King being wholly reiected, in token of their libertie vnder the Gouernment of Consuls, when the name of Emperour was giuen most gladly vnto Iulius Caesar, and to his Posteritie after him,
and the nature of their Government, the name of King being wholly rejected, in token of their liberty under the Government of Consuls, when the name of Emperor was given most gladly unto Julius Caesar, and to his Posterity After him,
the nature of the Office of the King being in their opinion wholly opposite to their libertie, where their Emperour was accounted the maintainer thereof, all the Offices, (as Dictator, Pontifex Maximus, Censor,
the nature of the Office of the King being in their opinion wholly opposite to their liberty, where their Emperor was accounted the maintainer thereof, all the Offices, (as Dictator, Pontifex Maximus, Censor,
since also their Dictator and Consul, which this ouer-worne Greeke Antiquarie would haue confounded, were as farre different in the Romane Common-wealths,
since also their Dictator and Consul, which this overworn Greek Antiquary would have confounded, were as Far different in the Roman Commonwealths,
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as the Generall and Prouinciall are now amongst their King-killing Iebusites, the Consuls hauing in obedience and subiection all the Offices of the Common-wealth, saue the Tribuni Plebis, where the Dictator had authoritie aboue the Consuls, the Tribunes and all.
as the General and Provincial Are now among their King-killing Jebusites, the Consuls having in Obedience and subjection all the Offices of the Commonwealth, save the Tribuni Plebis, where the Dictator had Authority above the Consuls, the Tribunes and all.
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yet they may well bee said to retaine this succession, since, when one was to giue it ouer ordinarily at the halfe yeeres end, they either made choice of another or of the same man a new, as occasion serued.
yet they may well be said to retain this succession, since, when one was to give it over ordinarily At the half Years end, they either made choice of Another or of the same man a new, as occasion served.
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Thirdly, the interruption of the Consular Gouernment by Dictators, and Tribuni militum, did not hinder the succession of Consuls, (when they were) no more then a vacancie for a Moneth or two,
Thirdly, the interruption of the Consular Government by Dictators, and Tribuni militum, did not hinder the succession of Consuls, (when they were) no more then a vacancy for a Monn or two,
nay, a Yeere, and more sometimes taketh away the personall successions of Popes, since still some were in place of Gouernment amongst them to exercise due authoritie till another succeeded,
nay, a Year, and more sometime Takes away the personal successions of Popes, since still Some were in place of Government among them to exercise due Authority till Another succeeded,
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2 Our argument is sound now in the antecedent, and shall it not stand then, I pray you, in the consequent? Yes surely, notwithstanding these friuolous exceptions violently thrust out of a self-condemning conscience by this coozening-hungry Greeke.
2 Our argument is found now in the antecedent, and shall it not stand then, I pray you, in the consequent? Yes surely, notwithstanding these frivolous exceptions violently thrust out of a self-condemning conscience by this coozening-hungry Greek.
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1 For first, what if the Decemuiri raigned but two yeeres, and the Tribuni militum but fifteene and all the fiue, till Augustus, but seuen hundred yeeres? They yet had a succession like vnto this of Antichrists, although not so long:
1 For First, what if the Decemuiri reigned but two Years, and the Tribuni militum but fifteene and all the fiue, till Augustus, but seuen hundred Years? They yet had a succession like unto this of Antichrists, although not so long:
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2 Secondly, what if the Persians and Graecians then flourished most, when these fiue first offices were of principall vse in Rome? This hindered not their succession in Rome, which (as the Prouerbe is) was not built in one day;
2 Secondly, what if the Persians and Greeks then flourished most, when these fiue First Offices were of principal use in Room? This hindered not their succession in Room, which (as the Proverb is) was not built in one day;
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And therefore Iohn was not to speake any thing of Persians or Graecians, since they were all before Christ, Daniel being the Prophet appointed for those affaires:
And Therefore John was not to speak any thing of Persians or Greeks, since they were all before christ, daniel being the Prophet appointed for those affairs:
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and therefore he being to set forth the seate and kingdome of Antichrist, meddled only with that kingdom which Antichrist himselfe was to surprize, describing it by such tokens of things already past,
and Therefore he being to Set forth the seat and Kingdom of Antichrist, meddled only with that Kingdom which Antichrist himself was to surprise, describing it by such tokens of things already past,
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3 Thirdly therefore we graunt, that Rome heathenish was first but small and weake; but it was to grow vnto her ripenesse vnder these seuen heads one after another:
3 Thirdly Therefore we grant, that Room Heathenish was First but small and weak; but it was to grow unto her ripeness under these seuen Heads one After Another:
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For so reason wil enforce vs to thinke from the proportion of faith, in that as God worketh good in his children through his most rich grace by certaine degrees, according to the parable of corne comming vp out of the earth,
For so reason will enforce us to think from the proportion of faith, in that as God works good in his children through his most rich grace by certain Degrees, according to the parable of corn coming up out of the earth,
and allurements, by which he may seduce, and draw from the true Church the greatest men on earth, it is needfull to haue more time then one mans age (though he should liue an hundred yeeres and more) wherein these his poysoned potions may work throughout the world.
and allurements, by which he may seduce, and draw from the true Church the greatest men on earth, it is needful to have more time then one men age (though he should live an hundred Years and more) wherein these his poisoned potions may work throughout the world.
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and how, I pray you, can one man prescribe? Say they not, that in publique causes prescription must be of forty yeeres together at the least? yea an hundred in some cases against the Church? How then can Antichrist in so short time,
and how, I pray you, can one man prescribe? Say they not, that in public Causes prescription must be of forty Years together At the least? yea an hundred in Some cases against the Church? How then can Antichrist in so short time,
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as the age of a Pope, goe through the world, and draw so many to him? Surely our Aduersaries are either wholy besotted, not weighing the sundry courses of conueyances in such designes as these are of Antichrists ;
as the age of a Pope, go through the world, and draw so many to him? Surely our Adversaries Are either wholly besotted, not weighing the sundry courses of conveyances in such designs as these Are of Antichrists;
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For besides those Fathers, who from Saint Pauls words calleth Antichrist the apostasie, as Chrysostome, Theodoret, Theophylact, and Oecumenius by Bellarmines owne confession, I wil produce two of the chiefest, directly declaring the succession of monsters in this throne of Antichrist, to wit, Irenaeus, and Augustine: For Irenaeus, howsoeuer he setteth downe many things concerning Antichrist, which at the first blush to an vnaccustomed Reader may seeme to be spoken of one only person,
For beside those Father's, who from Saint Paul's words calls Antichrist the apostasy, as Chrysostom, Theodoret, Theophylact, and Oecumenius by Bellarmines own Confessi, I will produce two of the chiefest, directly declaring the succession of monsters in this throne of Antichrist, to wit, Irnaeus, and Augustine: For Irnaeus, howsoever he sets down many things Concerning Antichrist, which At the First blush to an unaccustomed Reader may seem to be spoken of one only person,
yet so plainely deliuereth the succession in this kingdome, that I maruaile with what face either Sanders, or Feuardentius can say, that he maketh for them,
yet so plainly Delivereth the succession in this Kingdom, that I marvel with what face either Sanders, or Feuardentius can say, that he makes for them,
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when although he setteth downe the tribe, the names, and yeeres of continuance, as if it were spoken of one onely man, (speaking eyther after the manner of the Prophets in scripture,
when although he sets down the tribe, the names, and Years of Continuance, as if it were spoken of one only man, (speaking either After the manner of the prophets in scripture,
or according to the common opinion of men in his interpretation,) yet he saith thus plainely, Lateinos nomen sexcentorum sexaginta sex numerum, valde verisimile est:
or according to the Common opinion of men in his Interpretation,) yet he Says thus plainly, Latinos Nome sexcentorum Sixty sex Numerum, Valde verisimile est:
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Now is not here a liuely proofe to shew the succession, since Antichrist is called Lateinos, and Lateinos is called a kingdome? If they say, that it is but the kingdome of one man onely, let them turnebackward,
Now is not Here a lively proof to show the succession, since Antichrist is called Latinos, and Latinos is called a Kingdom? If they say, that it is but the Kingdom of one man only, let them turnebackward,
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and a little before this they shall find this historie of Antichrist, that he shall be the vnrighteous iudge, to whom the poore widdow, that is, the earthly Ierusalem shal come for iustice, to be reuenged of her enemie, which he shall doe in the time of his kingdom;
and a little before this they shall find this history of Antichrist, that he shall be the unrighteous judge, to whom the poor widow, that is, the earthly Ierusalem shall come for Justice, to be revenged of her enemy, which he shall do in the time of his Kingdom;
For out of this history we may plainly gather, that Irenaeus thought of Antichrist, as of a company incorporated into a Kingdome first abroad in the world, then settled at Hierusalem ;
For out of this history we may plainly gather, that Irnaeus Thought of Antichrist, as of a company incorporated into a Kingdom First abroad in the world, then settled At Jerusalem;
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And yet if Irenaeus had not sayd thus much, wee want not other testimony, if we may beleeue S. Augustines report, who speaking of Antichrists sitting in the Temple of God, deliuereth first this common Exposition:
And yet if Irnaeus had not said thus much, we want not other testimony, if we may believe S. Augustine's report, who speaking of Antichrists sitting in the Temple of God, Delivereth First this Common Exposition:
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Nonnulli non ipsum principem, sed vniuersum quodam modo corpus eius, id est, ad eum pertinentem hominum multitudinem simul cum ipso suo principe hoc loco intelligi Antichristum volunt:
Nonnulli non ipsum principem, sed vniuersum Quodam modo corpus eius, id est, ad Eum pertinentem hominum multitudinem simul cum ipso Sue principe hoc loco intelligi Antichrist volunt:
Rectius { que } putant etiam Latinè dici, sicut in Graeco est, non in templo Dei sed in templum Dei sedeat, tanquam sit ipse templum Dei, quod est Ecclesia,
Rectius { que } Putant etiam Latinè dici, sicut in Graeco est, non in templo Dei sed in Templum Dei sedeat, tanquam sit ipse Templum Dei, quod est Ecclesia,
or before, did hold, concerning Antichrist, these two conclusions, which Augustine himselfe alloweth of: the first, that Antichrist is a multitude, consisting of head and members, Prince and subiects.
or before, did hold, Concerning Antichrist, these two conclusions, which Augustine himself alloweth of: the First, that Antichrist is a multitude, consisting of head and members, Prince and Subjects.
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since Antichrist is a multitude, and not one man, and to bee esteemed by men for the Church, which pleadeth still for succession, I maruaile vpon what ground our Aduersaries deliuer for authentique doctrine these three conclusions:
since Antichrist is a multitude, and not one man, and to be esteemed by men for the Church, which pleads still for succession, I marvel upon what ground our Adversaries deliver for authentic Doctrine these three conclusions:
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The third, that Antichrist shall be of the Tribe of DAN. For they haue no ground at all out of the Scriptures to make them good. For concerning the first,
The third, that Antichrist shall be of the Tribe of DAN. For they have no ground At all out of the Scriptures to make them good. For Concerning the First,
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and partly, for that in the description of the great Antichrist, the Greeke Text prefixeth the Article [ NONLATINALPHABET ] to make an indiuiduum. There is a double fallacie:
and partly, for that in the description of the great Antichrist, the Greek Text prefixeth the Article [ ] to make an indiuiduum. There is a double fallacy:
For the vse of the word in the originall [ NONLATINALPHABET ] is to note an indefinite, [ any ] or [ many ] as (to giue instance in two places for a great many) where it is said, one soweth, and another [ NONLATINALPHABET ] reapeth :
For the use of the word in the original [ ] is to note an indefinite, [ any ] or [ many ] as (to give instance in two places for a great many) where it is said, one Soweth, and Another [ ] reapeth:
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they deny the lawfully born, & receiue the Bastard appearing to thē. For though (NONLATINALPHABET) be the singular nūber, yet it noteth indefinitely mo then one,
they deny the lawfully born, & receive the Bastard appearing to them. For though () be the singular number, yet it notes indefinitely more then one,
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So that what our Sauiour here speaketh in the singular indefinitely, he is well obserued to deliuer the same expresly in the plurall number, when he saith:
So that what our Saviour Here speaks in the singular indefinitely, he is well observed to deliver the same expressly in the plural number, when he Says:
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yet are still opposed vnto Christ, who is the onely way, the truth, and the life, that came in his Fathers Name, as it is said therefore of him, Blessed is hee that commeth in the Name of the Lord.
yet Are still opposed unto christ, who is the only Way, the truth, and the life, that Come in his Father's Name, as it is said Therefore of him, Blessed is he that comes in the Name of the Lord.
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Eudaemon yeeldeth vnto the exposition of Maldonatus, which maketh onely for vs, since first his Paraphrase is of [ Si quis alius ] by the indefinite [ Quisquis alius: ] secondly, hee taketh it to bee spoken not of Antichrist only,
Eudaemon yields unto the exposition of Maldonatus, which makes only for us, since First his paraphrase is of [ Si quis alius ] by the indefinite [ Quisquis alius: ] secondly, he Takes it to be spoken not of Antichrist only,
thirdly, he iudgeth these Deceiuers to bee those, whom Gamaliel did mention, Theudas, Iudas of Galilee, and that Rebell Barchochebas, of whom Eusebius maketh mention:
Thirdly, he Judgeth these Deceivers to be those, whom Gamaliel did mention, Theudas, Iudas of Galilee, and that Rebel Bar kokhba, of whom Eusebius makes mention:
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and in their own name, by the very same distinction, which wee vse of name, which signifieth either Christs agnomination, in which these false prophets are foretold to come,
and in their own name, by the very same distinction, which we use of name, which signifies either Christ agnomination, in which these false Prophets Are foretold to come,
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as of a Iuggler giuen onely to trickes of colloguing and delusion, since it is another fallacie, which may bee more plainly discerned to be drawne à figurâ dictionis, from the figure, or fashion of the Word it selfe.
as of a Juggler given only to tricks of colloguing and delusion, since it is Another fallacy, which may be more plainly discerned to be drawn à figurâ dictionis, from the figure, or fashion of the Word it self.
and their owne mouthes make most against them? Scripture, where the Article doth not intimate determinatum indiuiduum, one onely single singular person,
and their own mouths make most against them? Scripture, where the Article does not intimate determinatum indiuiduum, one only single singular person,
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and what is this else, but to grant that the Article may as well expresse indiuiduum vagum, as determinatum? Nay, hee further admitteth, that the name of Antichrist may be giuen to any notorious Heretike,
and what is this Else, but to grant that the Article may as well express indiuiduum vagum, as determinatum? Nay, he further admitteth, that the name of Antichrist may be given to any notorious Heretic,
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but marke diligently their owne contradictions in other points, as much as in this concerning Antichrist, whom they can neuer prooue to be one onely person.
but mark diligently their own contradictions in other points, as much as in this Concerning Antichrist, whom they can never prove to be one only person.
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or how they can expect one of the Tribe of Dauid, and yet receiue a Counterfeit comming from the Tribe of Dan, and borne in the Citie Babylon, not Rome, but that place properly in Mesopotamia, as Henriquez, and Viguerius doe falsely suppose? But if he be from the Tribe of Dan, he must needes be a Iew. Surely, it followeth not,
or how they can expect one of the Tribe of David, and yet receive a Counterfeit coming from the Tribe of Dan, and born in the city Babylon, not Room, but that place properly in Mesopotamia, as Henriques, and Viguerius do falsely suppose? But if he be from the Tribe of Dan, he must needs be a Iew. Surely, it follows not,
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For Bellarmine himselfe doth truely and ingenuously confesse, that this opinion (concerning Antichrists originall from the Tribe of DAN ) is verie probable, becuase of the authority of so great Fathers (such as were IRENAEVS, HYPPOLITVS, &c) who doe affirme it. But yet it is not altogether certaine, both because most of those Fathers doe not say, that they know it,
For Bellarmine himself does truly and ingenuously confess, that this opinion (Concerning Antichrists original from the Tribe of DAN) is very probable, becuase of the Authority of so great Father's (such as were IRENAEUS, HYPPOLITVS, etc.) who do affirm it. But yet it is not altogether certain, both Because most of those Father's do not say, that they know it,
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Secondly, where some alleadge these words of the Prophet [ the snorting of his Horses was heard from DAN, ] the same Cardinall answereth, that IEREMIE without doubt doth not speake of Antichrist neither of the Tribe of DAN, but of NABVCHODONOSOR, who was to come to destroy Hierusalem, through that Countrie, which is called DAN, as HIEROME there doth rightly expound it.
Secondly, where Some allege these words of the Prophet [ the snorting of his Horses was herd from DAN, ] the same Cardinal Answers, that IEREMIE without doubt does not speak of Antichrist neither of the Tribe of DAN, but of NABUCHODONOSOR, who was to come to destroy Jerusalem, through that Country, which is called DAN, as JEROME there does rightly expound it.
Lastly, where some make it a great matter of moment to draw Antichrist from DAN, that DAN is not reckoned amongst the elect Tribes, this great Cardinall doth thus lightly passe ouer this proofe:
Lastly, where Some make it a great matter of moment to draw Antichrist from DAN, that DAN is not reckoned among the elect Tribes, this great Cardinal does thus lightly pass over this proof:
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An answere sufficient to stop the mouthes of our arrogant Aduersaries, although for the satisfying of all good Christians, our most learned Diuines deliuer this reason for the omission of DAN,
an answer sufficient to stop the mouths of our arrogant Adversaries, although for the satisfying of all good Christians, our most learned Divines deliver this reason for the omission of DAN,
because DAN so quickly reuolted vnto Gentilisme, that he was not thought worthy to bee accounted amongst the twelue Tribes of Israel. So that now to conclude this Discourse concerning the materiall cause of Antichrist, let vs passe ouer all these vnwritten fopperies of blearing Phantastickes, touching the certaine Nation,
Because DAN so quickly revolted unto Gentilism, that he was not Thought worthy to be accounted among the twelue Tribes of Israel. So that now to conclude this Discourse Concerning the material cause of Antichrist, let us pass over all these unwritten fopperies of blearing Phantastickes, touching the certain nation,
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and Tribe, whence Antichrist shall rise, and hold this truth for certaine, that Antichrist must be a man, of what Nation soeuer (as hee may bee of any,) succeeding a Predecessor in all his abominations, which he himselfe shall leaue vnto a Successour, in one onely place, as now the forme of Antichrist, to bee sought out shall plainly demonstrate. §. XV. The forme shall appeare first by the qualities of his person, secondly, by the place of his residence;
and Tribe, whence Antichrist shall rise, and hold this truth for certain, that Antichrist must be a man, of what nation soever (as he may be of any,) succeeding a Predecessor in all his abominations, which he himself shall leave unto a Successor, in one only place, as now the Form of Antichrist, to be sought out shall plainly demonstrate. §. XV. The Form shall appear First by the qualities of his person, secondly, by the place of his residence;
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For because of heresie in doctrine, he is called [ NONLATINALPHABET ] or an Aduersarie, because like his owne Father Satan, hee opposeth himselfe against all good Spirits teaching true Doctrine, by that his earnest imbracing of all manner of heresies, which violate the cōmon faith expressed in our Creed, as plainly appeareth by this one marke of Antichrist, which S. Iohn setteth downe, Euery spirit that confesseth not, that Iesus Christ is come in the flesh, is not of God;
For Because of heresy in Doctrine, he is called [ ] or an Adversary, Because like his own Father Satan, he Opposeth himself against all good Spirits teaching true Doctrine, by that his earnest embracing of all manner of heresies, which violate the Common faith expressed in our Creed, as plainly appears by this one mark of Antichrist, which S. John sets down, Every Spirit that Confesses not, that Iesus christ is come in the Flesh, is not of God;
and this is that spirit of Antichrist, of which yee haue heard, &c. For vnder this deniall of Christs Incarnation, all the Articles of our faith in the Creed are renounced,
and this is that Spirit of Antichrist, of which ye have herd, etc. For under this denial of Christ Incarnation, all the Articles of our faith in the Creed Are renounced,
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Concerning his office, first of Prophecie, wherein he teacheth vs, being our onely Doctor: secondly of his Priesthood, wherein he suffered vnder Pontius Pilate, was crucified, dead,
Concerning his office, First of Prophecy, wherein he Teaches us, being our only Doctor: secondly of his Priesthood, wherein he suffered under Pontius Pilate, was Crucified, dead,
thirdly of his Regalitie or Kingly office, wherein he is not onely personally exalted by the Resurrection of his body the third day from the dead, his ascension into Heauen, his sitting at the right hand of God the Father Almightie,
Thirdly of his Regality or Kingly office, wherein he is not only personally exalted by the Resurrection of his body the third day from the dead, his Ascension into Heaven, his sitting At the right hand of God the Father Almighty,
but also ruleth ouer his Church in the communion of Saints, both for the forgiuenesse of sinnes in this life onely (for as Cyprian saith, after death, there is no place for repentance) and for the Resurrection of the bodie vnto life eternall.
but also Ruleth over his Church in the communion of Saints, both for the forgiveness of Sins in this life only (for as Cyprian Says, After death, there is no place for Repentance) and for the Resurrection of the body unto life Eternal.
Antichrist the false prophet must denie all these points of Christian beliefe, not openly (for then he should be conuicted publiquely in the Councels by the Orthodox Fathers,) but by secret conueyances,
Antichrist the false Prophet must deny all these points of Christian belief, not openly (for then he should be convicted publicly in the Counsels by the Orthodox Father's,) but by secret conveyances,
but to speake as a Dragon, because as Gregorie the great, and after him many learned, euen Papists expound it, Vnder the shew of a Lambe he infuseth into his reprobate hearers the poyson of a serpent, hauing the two Testaments by knowledge of learning, not by holinesse of life, he agreeth with the Deuill by wicked perswasion.
but to speak as a Dragon, Because as Gregory the great, and After him many learned, even Papists expound it, Under the show of a Lamb he infuseth into his Reprobate hearers the poison of a serpent, having the two Testaments by knowledge of learning, not by holiness of life, he agreeth with the devil by wicked persuasion.
as (to giue in euery one of them a speciall instance) he breaketh the first by Atheisme and Magicke, by which as Antiochus Epiphanes, otherwise called Epimanes, a right tipe of Antichrist, magnified and exalted himselfe against euerie God, speaking marueilous things against the God of gods ;
as (to give in every one of them a special instance) he breaks the First by Atheism and Magic, by which as Antiochus Epiphanes, otherwise called Epimanes, a right tipe of Antichrist, magnified and exalted himself against every God, speaking marvelous things against the God of God's;
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the fourth by prophanation of the Sabbath, and other festiuall dayes through smoke of the pit, which darkened sunne and aire, that is, through the darknesse of errors, and lusts of ignorance, which blinded the minds of simple Christians :
the fourth by profanation of the Sabbath, and other festival days through smoke of the pit, which darkened sun and air, that is, through the darkness of errors, and Lustiest of ignorance, which blinded the minds of simple Christians:
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Can we looke for better acts? O generation of vipers, how can yee, being euill, speake good things? For out of the abundance of the heart, the mouth speaketh.
Can we look for better acts? Oh generation of vipers, how can ye, being evil, speak good things? For out of the abundance of the heart, the Mouth speaks.
For the Character, which is nothing els but (as Dionysius Carthusianus saith) a conformitie to the life and doctrine of Antichrist, or (as Aquinas defineth it) a profession of an vnlawfull worship ioyned with an obstinate malice (whether expressible by some outward signe and marke,
For the Character, which is nothing Else but (as Dionysius Carthusianus Says) a conformity to the life and Doctrine of Antichrist, or (as Aquinas defineth it) a profession of an unlawful worship joined with an obstinate malice (whither expressible by Some outward Signen and mark,
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or inuisible, or both, as it is eyther an inward conformitie, or an outward profession, all is one to vs, who take it for a marke of a reprobate,) doth demonstrate his incroaching and coueteous humour,
or invisible, or both, as it is either an inward conformity, or an outward profession, all is one to us, who take it for a mark of a Reprobate,) does demonstrate his encroaching and covetous humour,
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For first, when he causeth all of all sorts of men, both Laitie and Clergie (as they wickedly distinguish Gods people, to debarre them from this lot, inheritance in Iesus Christ) that is, either men in an order vnto a cōmon life of ignorāt superstition,
For First, when he Causes all of all sorts of men, both Laity and Clergy (as they wickedly distinguish God's people, to debar them from this lot, inheritance in Iesus christ) that is, either men in an order unto a Common life of ignorant Superstition,
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when, I say, he seeketh to put all into his own marke, doth he not well resemble that wretched worldling, who croucheth, and boweth, that heapes of the poore may fall into his strong parts? Secondly, hee must haue the marke set on their foreheads for shew of profession, and vpon their right hand also for strength of operation, that both like a false Apostle, he might glory in their flesh, and with the most tyrannous Ammonite Nahash, put out the right eyes of their vnderstanding, to lay it, if he can possibly,
when, I say, he seeks to put all into his own mark, does he not well resemble that wretched worldling, who Croucheth, and boweth, that heaps of the poor may fallen into his strong parts? Secondly, he must have the mark Set on their foreheads for show of profession, and upon their right hand also for strength of operation, that both like a false Apostle, he might glory in their Flesh, and with the most tyrannous Ammonite Nahash, put out the right eyes of their understanding, to lay it, if he can possibly,
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as a letter of Mart to themselues alone, by which they may securely enioy the benefit of such a Monopolie? Babylon, as Niniueh, is a Mistresse of Witchcrafts, that selleth Nations through her Whoredomes;
as a Letter of Mars to themselves alone, by which they may securely enjoy the benefit of such a Monopoly? Babylon, as Nineveh, is a Mistress of Witchcrafts, that Selleth nations through her Whoredoms;
and Families through her Witchcrafts, in which, as in the corrupted Ierusalem, the Heads iudge for reward, the Priests teach for hyre, the Prophets for money,
and Families through her Witchcrafts, in which, as in the corrupted Ierusalem, the Heads judge for reward, the Priests teach for hire, the prophets for money,
whereof yet, lest some warie people should make a doubt, Antichrist, the better to cloake his Couetousnesse, shall vse flat Coozenage in his false Miracles,
whereof yet, lest Some wary people should make a doubt, Antichrist, the better to cloak his Covetousness, shall use flat Cozenage in his false Miracles,
and Ministers of the true Church of God, in counterfeit signes, which by Bellarmines owne confession, are euery way lying Miracles, in respect of all the causes:
and Ministers of the true Church of God, in counterfeit Signs, which by Bellarmines own Confessi, Are every Way lying Miracles, in respect of all the Causes:
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like a Lyon in his denne, vsing both force and fraud, saith S. AVGVSTINE, Force in his Gouernment, and fraud in his Miracles, that so he may fulfill the measure of the Deuils hatred in persecuting the Church;
like a lion in his den, using both force and fraud, Says S. AUGUSTINE, Force in his Government, and fraud in his Miracles, that so he may fulfil the measure of the Devils hatred in persecuting the Church;
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For to say nothing of those phantasticall Warres of Antichrist, which the Iesuites would, out of the mis-interpreting of Daniel, Ezechiel, and Iohns Reuelation, put vpon him to wage,
For to say nothing of those fantastical Wars of Antichrist, which the Iesuites would, out of the Misinterpreting of daniel, Ezechiel, and Iohns Revelation, put upon him to wage,
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For to sucke vp this precious bloud of Gods redeemed, Antichrist warreth not onely with the two Witnesses sent to preach in the great Citie, (which are not,
For to suck up this precious blood of God's redeemed, Antichrist Warreth not only with the two Witnesses sent to preach in the great city, (which Are not,
but rather, as His sacred Maiestie hath most certainely demonstrated, either the two Testaments, or the Witnesses preaching the Truth of those two Testaments) but also with all those, who will not worship the Image of the Beast.
but rather, as His sacred Majesty hath most Certainly demonstrated, either the two Testaments, or the Witnesses preaching the Truth of those two Testaments) but also with all those, who will not worship the Image of the Beast.
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So that this may be our onely comfort in the middest, or heate, of all these troubles, that as when a Father hath beaten his childe, hee burneth the Rodde, to still his childe:
So that this may be our only Comfort in the midst, or heat, of all these Troubles, that as when a Father hath beaten his child, he burns the Rod, to still his child:
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for his Churches comfort and pleasure, will destroy that Monster Antichrist, as the lowd voyce out of the Temple of Heauen, from the Throne, at the powring out of the seuenth Violl, shall say, It is done. And thus we see this vile Monster qualited, both in Habits and in Acts. Now to finde out his forme at the full view, wee must in the second place seeke where he sitteth:
for his Churches Comfort and pleasure, will destroy that Monster Antichrist, as the loud voice out of the Temple of Heaven, from the Throne, At the Pouring out of the Seventh Viol, shall say, It is done. And thus we see this vile Monster qualitied, both in Habits and in Acts. Now to find out his Form At the full view, we must in the second place seek where he Sitteth:
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and this by the guide of Scriptures may we finde out easily, since Scripture sheweth the place of residence for wicked Antichrist to bee common and proper:
and this by the guide of Scriptures may we find out Easily, since Scripture shows the place of residence for wicked Antichrist to be Common and proper:
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For his common place, wherein Gods Children may dwell as well as he, is the Temple of God, which all the Popish Writers, that I haue seene, vnderstand to be the Temple at Hierusalem ;
For his Common place, wherein God's Children may dwell as well as he, is the Temple of God, which all the Popish Writers, that I have seen, understand to be the Temple At Jerusalem;
when Tyrants were to persecute the Saints, it being made desolate all the time of those tryalls:) but is taken by all the best Writers, weighing all circumstances, for the middest of the Church, where Christ was crucifyed, both in his Members by persecution,
when Tyrants were to persecute the Saints, it being made desolate all the time of those trials:) but is taken by all the best Writers, weighing all Circumstances, for the midst of the Church, where christ was Crucified, both in his Members by persecution,
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This is manifest by the Iewish hope of building the Temple so oftentimes frustrate, especially when Iulian the Apostata, the more to despite the Christians, did authorise them to build the Temple in the place where it was set before,
This is manifest by the Jewish hope of building the Temple so oftentimes frustrate, especially when Iulian the Apostata, the more to despite the Christians, did authorise them to built the Temple in the place where it was Set before,
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but then could not be founded, by reason of Fire, and Thunder, and Earth-quake, happening in the same place, where they would haue layd the first stones.
but then could not be founded, by reason of Fire, and Thunder, and Earthquake, happening in the same place, where they would have laid the First stones.
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as where it is said, that the Temple of God is holy, which yee are, whiles as liuely stones, yee be made a spirituall house, by growing vnto an holy Temple in the Lord.
as where it is said, that the Temple of God is holy, which ye Are, while as lively stones, ye be made a spiritual house, by growing unto an holy Temple in the Lord.
For as the Prophet speaketh, The faithfull Citie is become an Harlot; it was full of iudgement; righteousnesse lodged in it; but now Murtherers: Thy siluer is become drosse:
For as the Prophet speaks, The faithful city is become an Harlot; it was full of judgement; righteousness lodged in it; but now Murderers: Thy silver is become dross:
For now the proper place of Antichrist is in Scripture noted by the name of Great Babylon, not litteral in Caldae•, which is so far desolate, that Trauailers cannot finde it,
For now the proper place of Antichrist is in Scripture noted by the name of Great Babylon, not literal in Caldae•, which is so Far desolate, that Travellers cannot find it,
But mysticall, euen Rome, whose description is deliuered by S. Iohn, in these words, [ The seuen Heads are the seuen Mountaines on which the woman sitteth: and there are seuen Kings;
But mystical, even Room, whose description is Delivered by S. John, in these words, [ The seuen Heads Are the seuen Mountains on which the woman Sitteth: and there Are seuen Kings;
] For doe not all these Obseruations concerning Rome, most naturally arise according to their most certaine euents out of this Scripture? First, that Rome was built vpon these seuen Hils, which in Iohn his time were termed, first, Palatinus ; secondly, Capitolinu• ; thirdly, Quirinalis ; fourthly, Caelius ; fiftly, Esquilinus ; sixthly, Viminalis ;
] For do not all these Observations Concerning Room, most naturally arise according to their most certain events out of this Scripture? First, that Room was built upon these seuen Hills, which in John his time were termed, First, Palatinus; secondly, Capitolinu•; Thirdly, Quirinal; fourthly, Caelius; Fifty, Esquilinus; sixthly, Viminalis;
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Secondly, that Rome was gouerned by seuen Kings, that is, by seuen kinds of Magistrates, hauing kingly authoritie, the first whereof were called Kings: the second, Consu•s ; the third, Decemuiri ; the fourth, Tribuni militum ;
Secondly, that Room was governed by seuen Kings, that is, by seuen Kinds of Magistrates, having kingly Authority, the First whereof were called Kings: the second, Consu•s; the third, Decemuiri; the fourth, Tribuni militum;
an eighth kind of Gouernment springing from Charles the Great, and continuing amongst the Germanes, successiuely in the Families of the Frankes, Saxons, and Sueuians vnder the name of Emperour, which was one of the seuen former kinds of Gouernment,
an eighth kind of Government springing from Charles the Great, and Continuing among the Germane, successively in the Families of the Franks, Saxons, and Suevians under the name of Emperor, which was one of the seuen former Kinds of Government,
and these are their names (if wee stand to the most probable coniecture of the best learned) viz. 1. Naples; 2. Portugall; 3. Spaine; 4. France; 5. Brittaine; 6. Denmarke; 7. Sweden; 8. Poland; 9. Hungarie. 10. Bohemia.
and these Are their names (if we stand to the most probable conjecture of the best learned) viz. 1. Naples; 2. Portugal; 3. Spain; 4. France; 5. Britain; 6. Denmark; 7. Sweden; 8. Poland; 9. Hungary. 10. Bohemia.
The strength of these Collections is such, that the Iesuites themselues, as conuicted in conscience, grant Rome to bee the seate of Antichrist, yet absurdly distinguishing Rome to bee either Heathenish, or Christian:
The strength of these Collections is such, that the Iesuites themselves, as convicted in conscience, grant Room to be the seat of Antichrist, yet absurdly distinguishing Room to be either Heathenish, or Christian:
but rather was made drunken by the abominable Superstitions of all other people, which they willingly admitted into their Pantheon, the common Temple of all their gods.
but rather was made drunken by the abominable Superstitions of all other people, which they willingly admitted into their Pantheon, the Common Temple of all their God's.
Wherefore, concerning the place, I conclude without further treating of a matter so plaine, that Antichrist must sit in the middest of the Church at Rome.
Wherefore, Concerning the place, I conclude without further treating of a matter so plain, that Antichrist must fit in the midst of the Church At Room.
but if we craue the time, when he should be reuealed, wee find it in Scripture to be at the ruine of the Romane Empire, which being the onely obstacle to Antichrist, was first of all to be taken out of the way, that Antichrist might afterwards be displayed in his colours by these three degrees:
but if we crave the time, when he should be revealed, we find it in Scripture to be At the ruin of the Roman Empire, which being the only obstacle to Antichrist, was First of all to be taken out of the Way, that Antichrist might afterwards be displayed in his colours by these three Degrees:
The second of a violent oppression of Christendome by a forraine people, which Antichrist by glosing and flatterie must winne by little and little vnto the imbracing of his abominations,
The second of a violent oppression of Christendom by a foreign people, which Antichrist by glossing and flattery must win by little and little unto the embracing of his abominations,
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The third, of a fraudulent vsurpation of a double Sword, the one Spirituall in the Church, the other Temporall in the Common Weale, by Antichrist himselfe then peeping abroad.
The third, of a fraudulent usurpation of a double Sword, the one Spiritual in the Church, the other Temporal in the Common Weal, by Antichrist himself then peeping abroad.
The first whereof, is that generall intimation, that hee which letted in the Apostles time, was to bee taken out of the way, first, by voluntary changing of his seat, deuiding his Empire, as Chrysostome expoundeth it;
The First whereof, is that general intimation, that he which letted in the Apostles time, was to be taken out of the Way, First, by voluntary changing of his seat, dividing his Empire, as Chrysostom expoundeth it;
For the smiting of the Sun, Moone, and Stars in the third part, signifieth Gods iudgment inflicted vpon a great part of Christendome, by the bloudy hands of Heathen people, whose fury should so stop the course of Christian Doctrine, that their day,
For the smiting of the Sun, Moon, and Stars in the third part, signifies God's judgement inflicted upon a great part of Christendom, by the bloody hands of Heathen people, whose fury should so stop the course of Christian Doctrine, that their day,
And yet Antichrist in all this Garboyle is not troubled, but croucheth in his Denne, till he may rauish the poore, fawning on and flattering these rude Mates,
And yet Antichrist in all this Garboil is not troubled, but Croucheth in his Den, till he may ravish the poor, fawning on and flattering these rude Mates,
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and Tyrants, till out of their Off-spring such Kingdomes may bee settled, as by which (they now poysoned through his venomous Potions,) he may daily be more strengthened,
and Tyrants, till out of their Offspring such Kingdoms may be settled, as by which (they now poisoned through his venomous Potions,) he may daily be more strengthened,
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and hoysed vp to that huge height of vniust vsurpation, which he openly should beginne to manifest in the World, about that yeere after CHRIST, which the number, of his name doth intimate vnto vs. A Serpent, vnlesse he eate another Serpent, cannot become a Dragon, say the Greekes in their Prouerbe, which wee may very fitly apply to our purpose,
and hoised up to that huge height of unjust usurpation, which he openly should begin to manifest in the World, about that year After CHRIST, which the number, of his name does intimate unto us A Serpent, unless he eat Another Serpent, cannot become a Dragon, say the Greeks in their Proverb, which we may very fitly apply to our purpose,
when there should fall a Starre from Heauen to Earth, (euen Antichrist himselfe,) to whom was giuen the Key of the bottomlesse pit, which he should open to let out smoke (signifying darke ignorance, ) and send out such Locusts,
when there should fallen a Star from Heaven to Earth, (even Antichrist himself,) to whom was given the Key of the bottomless pit, which he should open to let out smoke (signifying dark ignorance,) and send out such Locusts,
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so small was his beginning, and so dreadfull is his full growth, that hee is fitly resembled by a blessed Bishop vnto an Earthquake, which caused by a little wind,
so small was his beginning, and so dreadful is his full growth, that he is fitly resembled by a blessed Bishop unto an Earthquake, which caused by a little wind,
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for a time hidden in the hollowes of the earth, at last breaketh out to the shaking of the Mountaines, the cleauing of the Rockes, the throwing downe of houses, and the killing of men.
for a time hidden in the hollows of the earth, At last breaks out to the shaking of the Mountains, the cleaving of the Rocks, the throwing down of houses, and the killing of men.
vntill a time, and times, an• the •ding of time ] and partly by these of Iohn concerning the woman, [ Where (that is, in her place in the Wildernesse) shee is nourished for a time,
until a time, and times, an• the •ding of time ] and partly by these of John Concerning the woman, [ Where (that is, in her place in the Wilderness) she is nourished for a time,
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First, in putting places together of contrary importment, seeing in the former, the Saints are said to bee subiect vnder persecution for a time, times and halfe a time:
First, in putting places together of contrary importment, seeing in the former, the Saints Are said to be Subject under persecution for a time, times and half a time:
the latter vnto Satan, and Satans seruants, the Heathen Romane Emperours, by whom the Deuill cast out the flouds of ten seuerall persecutions after the Woman retyred into the Wildernesse, that is, the Primitiue Church of Christ flying from their furie into secret places for their best safetie,
the latter unto Satan, and Satan Servants, the Heathen Roman emperors, by whom the devil cast out the floods of ten several persecutions After the Woman retired into the Wilderness, that is, the Primitive Church of christ flying from their fury into secret places for their best safety,
and so ceased by the onely helpe, and authoritie of Constantine the Great, then the first Christian Emperour, which openly fought vnder the Banner of CHRIST.
and so ceased by the only help, and Authority of Constantine the Great, then the First Christian Emperor, which openly fought under the Banner of CHRIST.
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For (to giue you a short and yet a full suruey of these latter times, layd out by St. Iohn vnder seueral numbers thus truly reckoned by most religious and learned Diuines,) this first number of time, times,
For (to give you a short and yet a full survey of these latter times, laid out by Saint John under several numbers thus truly reckoned by most religious and learned Divines,) this First number of time, times,
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& halfe a time, is in plaine signification, three yeeres and an halfe, which number of yeeres consist of one thousand, two hundred and threescore dayes, all which dayes together make vp in iust account two and fortie moneths:
& half a time, is in plain signification, three Years and an half, which number of Years consist of one thousand, two hundred and threescore days, all which days together make up in just account two and fortie months:
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now if euery moneth be taken for a Sabbath of yeeres, then all these numbers make vp the iust summe of two hundred, ninety and foure yeeres, which yeeres beginning to be reckoned at the thirtieth yeere of Christs age (when he after his Baptisme began by his Preaching to gather a Church, that was to be troubled in this wicked world) will end in that very yeere, when Constantine the Great began to raigne alone, Licinius being vanquished,
now if every Monn be taken for a Sabbath of Years, then all these numbers make up the just sum of two hundred, ninety and foure Years, which Years beginning to be reckoned At the thirtieth year of Christ age (when he After his Baptism began by his Preaching to gather a Church, that was to be troubled in this wicked world) will end in that very year, when Constantine the Great began to Reign alone, Licinius being vanquished,
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because for all that time he is not permitted to molest the Church by open persequution, howsoeuer he must trouble it by home-bred heresies, and secret schismes.
Because for all that time he is not permitted to molest the Church by open persecution, howsoever he must trouble it by Homebred heresies, and secret schisms.
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For the Church vniuersall was to be quiet and free from forraine persequutions for the cause of religion for that space of a thousand yeeres, that in that long calme of outward prosperity Antichrist might ripen vnto a fulnesse of Abomination, which for a time was couered vnder the cloake of outward Orthodoxie, and ceremoniall indifferencie;
For the Church universal was to be quiet and free from foreign persecutions for the cause of Religion for that Molle of a thousand Years, that in that long Cam of outward Prosperity Antichrist might ripen unto a fullness of Abomination, which for a time was covered under the cloak of outward Orthodoxy, and ceremonial indifferency;
when Satan was to be loosed, that he might most furiously rage against Gods chosen, both outwardly by the forraine power of Gog and Magog, and inwardly in the Church it selfe by the great Antichrist, whose kingdome then began a little to be diminished by the preaching of the Gospell,
when Satan was to be loosed, that he might most furiously rage against God's chosen, both outwardly by the foreign power of Gog and Magog, and inwardly in the Church it self by the great Antichrist, whose Kingdom then began a little to be diminished by the preaching of the Gospel,
vntill at last it shall vtterly be demolished by the glorious comming of Iesus Christ, as at the trumpet sounded by the seuenth Angel it shal be finished.
until At last it shall utterly be demolished by the glorious coming of Iesus christ, as At the trumpet sounded by the Seventh Angel it shall be finished.
although weake forme of gouernment ( Rome being destroyed) till the comming of Christ, we haue before defined, that the time of Christs comming is the Fathers secret onely.
although weak Form of government (Room being destroyed) till the coming of christ, we have before defined, that the time of Christ coming is the Father's secret only.
and reuerend Diuine, concerning the last period of Antichrist his kingdome, that it must fall out (as he thinketh) in the two thousand, and fiftenth yeere after Christ;
and reverend Divine, Concerning the last Period of Antichrist his Kingdom, that it must fallen out (as he Thinketh) in the two thousand, and Fifteenth year After christ;
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But howsoeuer I cannot but iustly admire his sharp and sound iudgement in collecting out of the propheticall numbers of Scripture, the truth of things past:
But howsoever I cannot but justly admire his sharp and found judgement in collecting out of the prophetical numbers of Scripture, the truth of things past:
since as yet it appeareth not vnto me vpon what ground, eyther he setteth the beginning of the thousand, two hundred and threescore dayes at the end of the seuen hundredth, fiftieth,
since as yet it appears not unto me upon what ground, either he sets the beginning of the thousand, two hundred and threescore days At the end of the seuen hundredth, fiftieth,
and fifth yeere after Christ (for Antichrist his kingdom was begun and settled a good while before,) or stretcheth the number of those many daies so farre, seeing for the Elects sake those dayes shall be shortned,
and fifth year After christ (for Antichrist his Kingdom was begun and settled a good while before,) or Stretcheth the number of those many days so Far, seeing for the Elects sake those days shall be shortened,
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and Christ may come sooner, for any thing we know (as Now come Lord Iesu!) Let vs leaue then these coniectures vnto them, who in the libertie of prophecie might first set them abroad, to make them good;
and christ may come sooner, for any thing we know (as Now come Lord Iesu!) Let us leave then these Conjectures unto them, who in the liberty of prophecy might First Set them abroad, to make them good;
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And so by this discourse of the qualities, place, and time of Antichrist, wee see in what forme hee must come abroad, to wit, in the habit of heresie and iniquitie, doing all things by couetousnesse, coozening, and crueltie;
And so by this discourse of the qualities, place, and time of Antichrist, we see in what Form he must come abroad, to wit, in the habit of heresy and iniquity, doing all things by covetousness, cozening, and cruelty;
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and against the Faithfull, is (to speake in Logicall tearmes) vltimus & vltimatus, the last and furthest, to wit, Gods glorie, which in iustice shalbe manifested,
and against the Faithful, is (to speak in Logical terms) Last & vltimatus, the last and furthest, to wit, God's glory, which in Justice shall manifested,
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the neere and subordinate, which is first, that the Reprobate might be deluded vnto their destruction, by the vile deceits of Antichrist: secondly, that the Godly elect might be tried in this great fire, both for their present purging, as Siluer in the fining pot,
the near and subordinate, which is First, that the Reprobate might be deluded unto their destruction, by the vile Deceits of Antichrist: secondly, that the Godly elect might be tried in this great fire, both for their present purging, as Silver in the fining pot,
The efficient, the matter, the forme, & the end, now all put together, will openly discouer, what is this Great Antichrist, to wit, a man by ordinarie substitution succeeding another in a kingdome raised vp by Satan, vpon the ruine of the Romane Empire,
The efficient, the matter, the Form, & the end, now all put together, will openly discover, what is this Great Antichrist, to wit, a man by ordinary substitution succeeding Another in a Kingdom raised up by Satan, upon the ruin of the Roman Empire,
and cruelly persequuteth in bloodie massacres the Saints of God, in the middest of the Church, sitting at Rome, growing mysteriously in the Primitiue time,
and cruelly persequuteth in bloody massacres the Saints of God, in the midst of the Church, sitting At Rome, growing mysteriously in the Primitive time,
but from the sixth hundreth, sixtieth and sixth yeere after Christ openly manifest, till his vtter destruction, at the end of the world, both for the blinding of the reprobate,
but from the sixth Hundredth, sixtieth and sixth year After christ openly manifest, till his utter destruction, At the end of the world, both for the blinding of the Reprobate,
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For by this definition thus prooued in all points, we may easily perceiue, what now in the second place we are to make search for; Who is this Great Antichrist. §. XVIII.
For by this definition thus proved in all points, we may Easily perceive, what now in the second place we Are to make search for; Who is this Great Antichrist. §. XVIII.
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Some, (as Iodocus Clicthoueus reporteth) thought, that this Great Antichrist was that Seducer Mahomet, and his succeeding bloud-suckers, Saracens and Turks. But Cardinall Bellarmine, together with all our other Papists, which I could as yet euer read concerning this matter, vtterly reiect this opinion,
some, (as Iodocus Clicthoueus Reporteth) Thought, that this Great Antichrist was that Seducer Mahomet, and his succeeding bloodsuckers, Saracens and Turks. But Cardinal Bellarmine, together with all our other Papists, which I could as yet ever read Concerning this matter, utterly reject this opinion,
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Who, I pray you, then can this Antichrist be, but Pontifex Romanus, the Bishop, or (as they commonly now call him) the Pope of Rome ? For both his name and his nature agree so fitly vnto that, which we haue noted of the Great Antichrist, that we may well conclude them to be both one,
Who, I pray you, then can this Antichrist be, but Pontifex Romanus, the Bishop, or (as they commonly now call him) the Pope of Rome? For both his name and his nature agree so fitly unto that, which we have noted of the Great Antichrist, that we may well conclude them to be both one,
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so truly, and fully, as that now the Pope of Rome is the onely Great Antichrist, and the Great Antichrist is only the Pope. The name of both is litterall and mysticall:
so truly, and Fully, as that now the Pope of Room is the only Great Antichrist, and the Great Antichrist is only the Pope. The name of both is literal and mystical:
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yet in the same sense he beareth that name, if we marke the true Etymologie of the word [ Antichrist: ] since first hee is so opposite vnto Christ Iesus, both in doctrine and life,
yet in the same sense he bears that name, if we mark the true Etymology of the word [ Antichrist: ] since First he is so opposite unto christ Iesus, both in Doctrine and life,
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And secondly, since he is commonly called by his chiefest Flatterers, Christi in terris Vicarius; Christ his Vicar on earth ouer the Church, of which being but one onely, there is but one body, one Head, not two heads,
And secondly, since he is commonly called by his chiefest Flatterers, Christ in terris Vicar; christ his Vicar on earth over the Church, of which being but one only, there is but one body, one Head, not two Heads,
as if he were a Monster, to wit, Christ, and Christs Vicar PETER, and PETERS successour, &c. But howsoeuer they may cauill against this application of the litterall name, the mysticall [ NONLATINALPHABET ] included in the number [ 666 ] more plainely agreeth vnto the Pope. For who raigneth in Latio, but only the Pope? who maketh the Scriptures translated into the Latine tongue, to be onely the Authentique Word of God,
as if he were a Monster, to wit, christ, and Christ Vicar PETER, and PETER'S successor, etc. But howsoever they may cavil against this application of the literal name, the mystical [ ] included in the number [ 666 ] more plainly agreeth unto the Pope. For who Reigneth in Latio, but only the Pope? who makes the Scriptures translated into the Latin tongue, to be only the Authentic Word of God,
A matter of mayne consequence, since thereupon ignorance arose amongst all people, now lulled (as it were asleepe) by the confused noyse of many voyces in an vnknowne tongue;
A matter of main consequence, since thereupon ignorance arose among all people, now lulled (as it were asleep) by the confused noise of many voices in an unknown tongue;
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And therefore where some of our Aduersaries mocke at this our applying of this number to Vitalian, since hee was in their opinion a zealous good man, in whose time there was no such innouation,
And Therefore where Some of our Adversaries mock At this our applying of this number to Vitalian, since he was in their opinion a zealous good man, in whose time there was no such innovation,
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For secondly, concerning the innouation and change which fell out to bee in the dayes of Vitalian; Vitalian himselfe was the onely cause thereof, by those his Ordinances,
For secondly, Concerning the innovation and change which fell out to be in the days of Vitalian; Vitalian himself was the only cause thereof, by those his Ordinances,
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if we will but mark the true applying of all the causes before deliuered. For first, touching the efficiēt cause, the principal efficient of Antichrist is the Deuil;
if we will but mark the true applying of all the Causes before Delivered. For First, touching the efficient cause, the principal efficient of Antichrist is the devil;
For the corruption in the Chaire is a Tare in the Field, sowne onely by the Deuill, of whose maine seducements the See of Rome, the Chaire of Peter (as they surname it) is called Sodome, & Aegypt, this,
For the corruption in the Chair is a Tear in the Field, sown only by the devil, of whose main seducements the See of Room, the Chair of Peter (as they surname it) is called Sodom, & Egypt, this,
for her Heresies, and that, for bad life, vsed by the persons placed in that eminencie, both for their owne and others destruction, being instruments of the Deuil;
for her Heresies, and that, for bad life, used by the Persons placed in that eminency, both for their own and Others destruction, being Instruments of the devil;
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some by the fauour of Bawdes and Whores, yea, and some came to the Papacie by a direct compact made with the Deuill, to whom they couenanted the possession of their soules,
Some by the favour of Bawds and Whores, yea, and Some Come to the Papacy by a Direct compact made with the devil, to whom they covenanted the possession of their Souls,
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as wee read in Chronicles, of Siluester the second, & Alexander the sixth. So that wee may very well conclude with these olde ruines made vpon these occasions:
as we read in Chronicles, of Sylvester the second, & Alexander the sixth. So that we may very well conclude with these old ruins made upon these occasions:
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and secondly, the liberalitie of Christian Princes to the See of Rome, when the Emperour hauing translated his Imperiall Throne from Rome to Constantinople, and leauing only his Exarch, or Lieutenant in Italie, who was ouerthrowne,
and secondly, the liberality of Christian Princes to the See of Room, when the Emperor having translated his Imperial Throne from Room to Constantinople, and leaving only his Exarch, or Lieutenant in Italy, who was overthrown,
the Pope called the Frankes into Italie, for the vtter ouerthrow of the Kingdome of Lombardie, which with other great Seigniories in Italie, hee obtained by the first Donation of Pipin the Father,
the Pope called the Franks into Italy, for the utter overthrow of the Kingdom of Lombardy, which with other great Signory in Italy, he obtained by the First Donation of Pippin the Father,
as Albertus Crantzius supposeth, that which they call the Donation of Constantine. For let Eugubinus and others of the Popes Flatterers sweat out their hearts,
as Albert Crantzius Supposeth, that which they call the Donation of Constantine. For let Eugubinus and Others of the Popes Flatterers sweat out their hearts,
the truth is, that the Pope had not any Temporalities, by any grant of the Emperour, till the Gothes first gaue somewhat, the Lombards added more ▪ and lastly, the Franke - Emperours made vp these Dominions vnto his desire.
the truth is, that the Pope had not any Temporalities, by any grant of the Emperor, till the Goths First gave somewhat, the Lombards added more ▪ and lastly, the Franco - emperors made up these Dominions unto his desire.
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For it was the abundance of worldly pleasures, which mooued them so much vnto the amplifying of their authoritie by the trampling downe of the Romane Emperours, and the Princes of Italie, that when others wept, they might laugh;
For it was the abundance of worldly pleasures, which moved them so much unto the amplifying of their Authority by the trampling down of the Roman emperors, and the Princes of Italy, that when Others wept, they might laugh;
venerabilis ara cinaedis S•ruit, honorandae diuûm GANYMEDIBVS aedes. that is, NOW PETERS house polluted pines with flowing lust, Casts out good manners:
venerabilis ara cinaedis S•ruit, honorandae diuûm GANYMEDIBVS aedes. that is, NOW PETER'S house polluted pines with flowing lust, Cast out good manners:
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since then when hee sitteth downe in that Chaire, his Priuities are groped by the lowest Deacon (as Platina saith plainely) although Onuphrius doth impudently denie that which Bellarmine ingeniously granteth to be done, not for tryall of humanitie, but for demonstration of humilitie and remembrance of death.
since then when he Sitteth down in that Chair, his Privities Are groped by the lowest Deacon (as Platina Says plainly) although Onuphrius does impudently deny that which Bellarmine ingeniously grants to be done, not for trial of humanity, but for demonstration of humility and remembrance of death.
as the Papists themselues most gladly confesse, when they vrge so often against vs the personall succession of their Popes in the same Chaire from Peter, vnto this now liuing Paul the fifth.
as the Papists themselves most gladly confess, when they urge so often against us the personal succession of their Popes in the same Chair from Peter, unto this now living Paul the fifth.
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vnlesse they can shew succession in Doctrine, as well as in person, since by the plaine confession of their owne deare Doctor Stapleton, grounded vpon very good Antiquities, No Bishops name was set downe in their Dypticks (that is,
unless they can show succession in Doctrine, as well as in person, since by the plain Confessi of their own deer Doctor Stapleton, grounded upon very good Antiquities, No Bishops name was Set down in their Dyptics (that is,
as hee expoundeth it, they were not mentioned in their Commemorations) vntill they had receiued [ Synodycam ] the Epistle testimoniall of their Orthodoxe faith ;
as he expoundeth it, they were not mentioned in their Commemorations) until they had received [ Synodycam ] the Epistle testimonial of their Orthodox faith;
But yeeld wee vnto them this personall succession, since it serueth well our purpose to prooue the Pope to bee that Antichrist, if now to this materiall cause wee fit the forme of Antichrist before deliuered.
But yield we unto them this personal succession, since it serveth well our purpose to prove the Pope to be that Antichrist, if now to this material cause we fit the Form of Antichrist before Delivered.
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For the qualities, the seate, and the time of the Papacie are the same with those of Antichrist. The qualities, be they either Habits or Acts. The Habits both of Heresie and of Iniquitie.
For the qualities, the seat, and the time of the Papacy Are the same with those of Antichrist. The qualities, be they either Habits or Acts. The Habits both of Heresy and of Iniquity.
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as (now to runne thorow them all in particular, like as many other most Reuerend Diuines of the Reformed Churches haue done before mee) hee denieth this first Article [ I beleeue in God, the Father Almightie, maker of Heauen and Earth ] by two speciall Doctrines, the former impugning our beliefe in God only;
as (now to run thorough them all in particular, like as many other most Reverend Divines of the Reformed Churches have done before me) he Denieth this First Article [ I believe in God, the Father Almighty, maker of Heaven and Earth ] by two special Doctrines, the former impugning our belief in God only;
when hee gaue his allowance to that Decree of the Councell of Trent, wherein it is commanded, that men should teach it, to be good, and profitable, suppliantly to inuocate Saints.
when he gave his allowance to that decree of the Council of Trent, wherein it is commanded, that men should teach it, to be good, and profitable, suppliantly to invocate Saints.
For if wee call vpon them, we must beleeue in them, as the Apostle saith, How shall they call on him, in whom they haue not beleeued? And if wee beleeue in them, we make them as God, seeing thereby (as Emissenus saith) wee giue the honour of the Lord, to the seruant ;
For if we call upon them, we must believe in them, as the Apostle Says, How shall they call on him, in whom they have not believed? And if we believe in them, we make them as God, seeing thereby (as Emissenus Says) we give the honour of the Lord, to the servant;
both wickedly, because hee will not giue his glory to another, and idlely, in that the Saints departed haue not the knowledge of our wants in particular, by the iudgement of Saint Augustine, alleaged in the Canon Law vnder these words:
both wickedly, Because he will not give his glory to Another, and idly, in that the Saints departed have not the knowledge of our Wants in particular, by the judgement of Saint Augustine, alleged in the Canon Law under these words:
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Flye as a Bird to the Mountaine, answering our selues by a true faith as he did in another place, saying, I lift mine eyes to the Hils, from whence commeth my helpe? My helpe commeth from the Lord, which made Heauen and Earth.
Fly as a Bird to the Mountain, answering our selves by a true faith as he did in Another place, saying, I lift mine eyes to the Hills, from whence comes my help? My help comes from the Lord, which made Heaven and Earth.
Let not them presume then vpon the Mountaines, saith Saint AVGVSTINE, because the Mountaines themselues doe not shine of themselues ▪ but from him, of whom it is said;
Let not them presume then upon the Mountains, Says Saint AUGUSTINE, Because the Mountains themselves do not shine of themselves ▪ but from him, of whom it is said;
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The latter intending an impeachment of Gods Almightinesse in Creation, whiles he maintaines his Fauourites plainly to auerre that the Priests doe make [ conficium ] •he bodie of Christ.
The latter intending an impeachment of God's Almightiness in Creation, while he maintains his Favourites plainly to aver that the Priests do make [ conficium ] •he body of christ.
vnlesse they wil haue that body to bee a phantasticall body, as said the Phantasmaticks, Marcionites, Cerdonians, and Manichees. Therefore the Priests cannot bee said to make Christs body.
unless they will have that body to be a fantastical body, as said the Phantasmaticks, Marcionites, Cerdonians, and manichees. Therefore the Priests cannot be said to make Christ body.
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For secondly, then the Priest must haue a power infinite, to giue a passage infinite vnto this his new creature, seeing (as the Schooles teach) betweene non ens, & ens, the space is infinite, passible only to the Infinite God, to whom the power and worke of Creation is so truely proper, that (as Aquinas out of the very depth of true Diuinitie said well) it is impossible, that (to create) can agree to any creature,
For secondly, then the Priest must have a power infinite, to give a passage infinite unto this his new creature, seeing (as the Schools teach) between non ens, & ens, the Molle is infinite, passable only to the Infinite God, to whom the power and work of Creation is so truly proper, that (as Aquinas out of the very depth of true Divinity said well) it is impossible, that (to create) can agree to any creature,
neither by it owne proper vertue, nor by way of instrument or Ministerie, as his Master Peter Lombard seemeth to affirme, what he vpon better reason doth iustly deny.
neither by it own proper virtue, nor by Way of Instrument or Ministry, as his Master Peter Lombard seems to affirm, what he upon better reason does justly deny.
and Liberius, he being vpon Liberius his banishment made Bishop of Rome by Constantius the Emperour at the instance of Acacius, and so continuing till his dying day,
and Liberius, he being upon Liberius his banishment made Bishop of Room by Constantius the Emperor At the instance of Acacius, and so Continuing till his dying day,
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this, to wit, Liberius being drawne vpon Foelix his death for the re-obtayning of his place, to subscribe to Arianisme, to communicate with Arians in the Councell of Sirmium, and after his re-instalment, all his life afterward, to bee a professed Arian, if wee may relye vpon the constant report of Athanasius, Hierome, Sozomene, and all the latter Histories.
this, to wit, Liberius being drawn upon Felix his death for the reobtaining of his place, to subscribe to Arianism, to communicate with Arians in the Council of Sirmium, and After his reinstalment, all his life afterwards, to be a professed Arian, if we may rely upon the constant report of Athanasius, Jerome, Sozomene, and all the latter Histories.
first, the Propheticall Office of Christ, by his wicked allowance of vnwritten Verities, and humane Traditions, which hee maketh one part of the Word of God,
First, the Prophetical Office of christ, by his wicked allowance of unwritten Verities, and humane Traditions, which he makes one part of the Word of God,
as when vpon the Popes prescription the Priest must offer the body of Christ for a Sacrifice to God, vsing this Prayer after the words of Consecration [ Let the obedience of my seruice please thee, O holy Trinitie,
as when upon the Popes prescription the Priest must offer the body of christ for a Sacrifice to God, using this Prayer After the words of Consecration [ Let the Obedience of my service please thee, Oh holy Trinity,
] which all his chiefe Liturgists cannot free from the blot of Blasphemie, since the Sacrifice being (as their Doctrine enforceth it) Christ himselfe, whom the Priest doth offer;
] which all his chief Liturgists cannot free from the blot of Blasphemy, since the Sacrifice being (as their Doctrine enforceth it) christ himself, whom the Priest does offer;
the Priest must needs be a Mediator, vpon whose worth the Sacrifice is acceptable; so that they cannot excuse it from a plaine intrusion into the Office of Mediatorship,
the Priest must needs be a Mediator, upon whose worth the Sacrifice is acceptable; so that they cannot excuse it from a plain intrusion into the Office of Mediatorship,
or an Head for no vse, but for an odious, and tedious burden; since Christ for matter spirituall, and the Magistrate vnder Christ for Ciuill Causes doth wholy,
or an Head for no use, but for an odious, and tedious burden; since christ for matter spiritual, and the Magistrate under christ for Civil Causes does wholly,
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since if hee bee an Head to the Church, he is her Master, or if hee be but a Minister (as they call themselues seruos seruorum ) then shee is his Mistresse;
since if he be an Head to the Church, he is her Master, or if he be but a Minister (as they call themselves seruos seruorum) then she is his Mistress;
first, by that proper assertion of the Franciscans allowed by Sixtus quartus, and the Councell of Trent, that the Virgin MARIE was conceiued without originall sinne.
First, by that proper assertion of the Franciscans allowed by Sixtus quartus, and the Council of Trent, that the Virgae MARRY was conceived without original sin.
Euery male, that openeth the wombe, shall bee called Holy to the Lord: by which yet there hapned no breach of virginitie, since she knew no man, being,
Every male, that Openeth the womb, shall be called Holy to the Lord: by which yet there happened no breach of virginity, since she knew no man, being,
The fourth Article, [ Suffered vnder PONTIVS PILATE, was crucified, dead, and buried, hee descended into hell ] although he dare not deny in the thing done, for feare of being found;
The fourth Article, [ Suffered under PONTIUS PILATE, was Crucified, dead, and buried, he descended into hell ] although he Dare not deny in the thing done, for Fear of being found;
yet hee subtilly vndermineth the efficacie of these actions wrought for our saluation, by sundry deuillish doctrines deliuered by his Schoolemen for the easier bringing in of humane satisfactions,
yet he subtly undermineth the efficacy of these actions wrought for our salvation, by sundry devilish doctrines Delivered by his Schoolmen for the Easier bringing in of humane satisfactions,
although not in regard of losse [ damn•, ] but of feeling [ sensus ; ] and that, not for euer, as Reprobates finde, whose worme neuer dyeth ; but only for some time;
although not in regard of loss [ damn•, ] but of feeling [ sensus; ] and that, not for ever, as Reprobates find, whose worm never Dies; but only for Some time;
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and as it were, at an instant, euen then, when he grieued, when he feared, and when hee found his soule heauy vnto the death, as vpon these symptomes it was concluded by the Fathers of the second Councell of Seuill, amongst whom were these great men, Isidore and Fulgentius, out of a place of Ambrose, that the soule was subiect [ passionibus ] to sufferings, but the Godhead was free.
and as it were, At an instant, even then, when he grieved, when he feared, and when he found his soul heavy unto the death, as upon these symptoms it was concluded by the Father's of the second Council of Seuill, among whom were these great men, Isidore and Fulgentius, out of a place of Ambrose, that the soul was Subject [ passionibus ] to sufferings, but the Godhead was free.
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For as Hierome said, it is very plaine, that as his body being beaten and torne, did beare the signes of iniurie in the prints of strokes, and in the blewnesse:
For as Jerome said, it is very plain, that as his body being beaten and torn, did bear the Signs of injury in the prints of Strokes, and in the blueness:
whereas we are onely bound to beleeue, that by one Offering he hath perfected for euer them that are sanctified, then vpon the Crosse so finishing the worke of our Redemption, as his bloud then shed, clenseth vs from all sinne, Originall and Actuall, without exception,
whereas we Are only bound to believe, that by one Offering he hath perfected for ever them that Are sanctified, then upon the Cross so finishing the work of our Redemption, as his blood then shed, Cleanseth us from all sin, Original and Actual, without exception,
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For (as Chrysostome gathered vpon the word in the present tense vsed by S. Iohn Baptist, Behold the Lambe of God, that taketh away the sinnes of the world,) when he suffered, he did not then onely take away our sinnes;
For (as Chrysostom gathered upon the word in the present tense used by S. John Baptist, Behold the Lamb of God, that Takes away the Sins of the world,) when he suffered, he did not then only take away our Sins;
but onely Christ, who is the Way, the Truth, and the Life, or any meritorious worke of man to bee ioyned with Christs merit, seeing first no Scripture at all, no not in any translation, euer made mention of the word [ Merit :
but only christ, who is the Way, the Truth, and the Life, or any meritorious work of man to be joined with Christ merit, seeing First no Scripture At all, no not in any Translation, ever made mention of the word [ Merit:
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& of some moderat & learned Papists, those both iointly agreeing in the second Coūcel of Orenge against the Pelagians to these Canons, that God loueth vs such,
& of Some moderate & learned Papists, those both jointly agreeing in the second Council of Orange against the Pelagians to these Canonas, that God loves us such,
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but thus cleerely affirming, that if merit bee applyed vnto vs, as in whom there must be some cause of our owne saluation, the word [ merit, ] as say the Diuines of Colen, is taken abusiuely, being in proper signification peculiar vnto Christ, because,
but thus clearly affirming, that if merit be applied unto us, as in whom there must be Some cause of our own salvation, the word [ merit, ] as say the Divines of Colen, is taken abusively, being in proper signification peculiar unto christ, Because,
meriting for vs, (as Scotellus well obserued) these fiue seuerall things, 1. Remission of sinne: 2. Infusion of grace: 3. Freedome from paines eternal & temporal:
meriting for us, (as Scotellus well observed) these fiue several things, 1. Remission of sin: 2. Infusion of grace: 3. Freedom from pains Eternal & temporal:
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For as the beames of the Sunne pearce thorow the thickest and darkest cloudes, so truth here breaketh thorow the deepest mists of errour, by the power of the spirit of truth;
For as the beams of the Sun pierce thorough the thickest and Darkest Clouds, so truth Here breaks thorough the Deepest mists of error, by the power of the Spirit of truth;
And yet they further seeke to ouerthrow the truth of this article by a fourth way, to wit, by a singular and strange interpretation of Christs descension into hell, both wringing themselues, and wronging vs:
And yet they further seek to overthrow the truth of this article by a fourth Way, to wit, by a singular and strange Interpretation of Christ descension into hell, both wringing themselves, and wronging us:
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to straine out this blood of an hellish conclusion, that Christ descended onely in Limbum Patrum, euen Abrahams bosome, to bring forth the soules of the Patriarkes,
to strain out this blood of an hellish conclusion, that christ descended only in Limbum Patrum, even Abrahams bosom, to bring forth the Souls of the Patriarchs,
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and from their owne friend Andradius, that in the places of note where NONLATINALPHABET or In•ernus is mentioned, it is taken onely for Death and the Graue, which Christ did loose by his resurrection : false;
and from their own friend Andreas, that in the places of note where or In•ernus is mentioned, it is taken only for Death and the Grave, which christ did lose by his resurrection: false;
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by denying, first the euidence of the holy Ghost, who sheweth, that Heauen was open to some of the Patriarkes and Prophets, as Enoch, Moses, and Elias before Christs ascension;
by denying, First the evidence of the holy Ghost, who shows, that Heaven was open to Some of the Patriarchs and prophets, as Enoch, Moses, and Elias before Christ Ascension;
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neere to Christ in glory, and not to hellish torments, if we may stand to the authority and warrant of Origen, (or of him, who wrote those Commentaries vpon the booke of Iob ) thus copiously paraphrasing Iobs patient speech [ naked shall I returne thither againe ] thither shall I goe, where is the disposing of tribulations, where is the rewarding of labours, where is Abrahams bosome, Isaac his propertie, Israel his familiaritie, where are the Soules of Saints, the chores of Angels, the voyces of Archangels, where is the illumination of the holy Ghost, the kingdome of Christ, the purest glorie,
near to christ in glory, and not to hellish torments, if we may stand to the Authority and warrant of Origen, (or of him, who wrote those Commentaries upon the book of Job) thus copiously paraphrasing Jobs patient speech [ naked shall I return thither again ] thither shall I go, where is the disposing of tribulations, where is the rewarding of labours, where is Abrahams bosom, Isaac his property, Israel his familiarity, where Are the Souls of Saints, the chores of Angels, the voices of Archangels, where is the illumination of the holy Ghost, the Kingdom of christ, the Purest glory,
but (to make answere vnto their second forgerie,) we admit it into the summe of our faith, all agreeing in the matter (that Christ descended into hell, ) howsoeuer there is amongst our learned men in priuate, such diuersitie of iudgement onely in deliuering the manner of Christs descension into hell,
but (to make answer unto their second forgery,) we admit it into the sum of our faith, all agreeing in the matter (that christ descended into hell,) howsoever there is among our learned men in private, such diversity of judgement only in delivering the manner of Christ descension into hell,
as may by distinction of time, wherein all those actions were fully complete, in my poore opinion be easily couched into one sound corps of necessary truth.
as may by distinction of time, wherein all those actions were Fully complete, in my poor opinion be Easily couched into one found corpse of necessary truth.
when he suffered in his Soule those hellish torments, that were due for our sinnes, expressing his humiliation vnder so great a burden by his griefe, by his heauinesse,
when he suffered in his Soul those hellish torments, that were due for our Sins, expressing his humiliation under so great a burden by his grief, by his heaviness,
as Oleuian, and the Churches of Germany, holding against the reall bodily presence of Christs body in the Sacrament, say, that then did Christ descend into hell, when vpon the dissolution of his soule from his body by death, he entred into the state or condition of the dead, which is nothing else,
as Olevian, and the Churches of Germany, holding against the real bodily presence of Christ body in the Sacrament, say, that then did christ descend into hell, when upon the dissolution of his soul from his body by death, he entered into the state or condition of the dead, which is nothing Else,
Lastly, the ancient Fathers followed by the best and most learned Diuines of the Church of England, with whom the Lutheranes also accord, hold, that then did Christ descend into hell, when his soule being separate from his bodie then buried, went really,
Lastly, the ancient Father's followed by the best and most learned Divines of the Church of England, with whom the Lutherans also accord, hold, that then did christ descend into hell, when his soul being separate from his body then buried, went really,
and therein to triumph ouer Satan, and all the gates of hell, which from thenceforth should not any way preuaile against his Church. Opinions all true,
and therein to triumph over Satan, and all the gates of hell, which from thenceforth should not any Way prevail against his Church. Opinions all true,
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Wherefore with that most blessed and renowned seruant of Christ Bucanus, we thus reconcile them all into one, by the true and necessarie distinction of times, wherein our Sauiour first suffered in his soule those griefes,
Wherefore with that most blessed and renowned servant of christ bucanus, we thus reconcile them all into one, by the true and necessary distinction of times, wherein our Saviour First suffered in his soul those griefs,
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vntill his resurrection, in which space of time thirdly his bodie was buried, and his soule now being separated from the body, returned vnto God that gaue it,
until his resurrection, in which Molle of time Thirdly his body was buried, and his soul now being separated from the body, returned unto God that gave it,
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and after by the power of his Godhead really and locally descended into the place of the damned, (it may be about the time of the earthquake, which hapned a little before his resurrectiō,) there to make a defiance against Satan in his owne kingdome.
and After by the power of his Godhead really and locally descended into the place of the damned, (it may be about the time of the earthquake, which happened a little before his resurrection,) there to make a defiance against Satan in his own Kingdom.
what reason then is there, why they may not be as orthodox, being ioyned together by way of reconcilement, to make peace amongst brethren, in whose diuisions, as in those of Reuben, there are great thoughts of heart? For holding fast the matter, we haue more freedome of saith concerning the manner;
what reason then is there, why they may not be as orthodox, being joined together by Way of reconcilement, to make peace among brothers, in whose divisions, as in those of Reuben, there Are great thoughts of heart? For holding fast the matter, we have more freedom of Says Concerning the manner;
in the opening of which if there be any difference, it onely sheweth the abundance of Gods Spirit in the Seruants of God, who swim towards heauen, their last and euerlasting Hauen, through the waters of the Scriptures, that issue out of the Temple, by diuers channels, and seuerall depths.
in the opening of which if there be any difference, it only shows the abundance of God's Spirit in the Servants of God, who swim towards heaven, their last and everlasting Haven, through the waters of the Scriptures, that issue out of the Temple, by diverse channels, and several depths.
and their owne assent also, we conclude with those words of S. Augustine, If men sometimes were not one according to diuersities of their wills and pleasures,
and their own assent also, we conclude with those words of S. Augustine, If men sometime were not one according to diversities of their wills and pleasures,
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Now to proceed from this fourth Article, whereon wee haue insisted the longer, that wee might the more fully discouer the very bottome of the filthy sinke of Popery:
Now to proceed from this fourth Article, whereon we have insisted the longer, that we might the more Fully discover the very bottom of the filthy sink of Popery:
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the fifth, concerning Christs Resurrection on the third day, is secretly vndermined, first, by that Popish practice of going in Pilgrimage to visite the Sepulchre of Christ at Hierusalem, both authorized by their Councels,
the fifth, Concerning Christ Resurrection on the third day, is secretly undermined, First, by that Popish practice of going in Pilgrimage to visit the Sepulchre of christ At Jerusalem, both authorized by their Counsels,
we must labour to trauaile from the body to the Lord, and not from Cappadocia (or from any other Countrey else) vnto Palestina, which is not to be called aboue others, an Holy Land, being subiect yet to the curse for the death of Christ, as they wished His bloud vpon themselues, and their children.
we must labour to travail from the body to the Lord, and not from Cappadocia (or from any other Country Else) unto Palestine, which is not to be called above Others, an Holy Land, being Subject yet to the curse for the death of christ, as they wished His blood upon themselves, and their children.
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but before his rising, as LEO, their owne man, auoucheth plainely, since (let them presume neuer so much vpon Gods omnipotencie, heere working miraculously) there was not, neither could be penetratio dimensionū, a piercing of dimension, if it was a true Body, (as our Sauiour proued it by shewing his Flesh,
but before his rising, as LEO, their own man, avoucheth plainly, since (let them presume never so much upon God's omnipotency, Here working miraculously) there was not, neither could be penetratio dimensionū, a piercing of dimension, if it was a true Body, (as our Saviour proved it by showing his Flesh,
So that for the sixth Article, concerning Christ his Ascension into Heauen, and his sitting at the right hand of God, we cannot but find it ouerthrowne vtterly by that vbiquitie of the Manhood of Christ, which most necessarily followeth vpon the Popish tenent of the bodily reall presence of Christ in the Eucharist. For if his Flesh be here or there, (as it must be of necessity in many places at once,
So that for the sixth Article, Concerning christ his Ascension into Heaven, and his sitting At the right hand of God, we cannot but find it overthrown utterly by that ubiquity of the Manhood of christ, which most necessarily follows upon the Popish tenent of the bodily real presence of christ in the Eucharist. For if his Flesh be Here or there, (as it must be of necessity in many places At once,
when the Sacrament is in diuers places ministred at one and the selfe-same time) then how can hee be contained in the heauen, till the restoring of all things,
when the Sacrament is in diverse places ministered At one and the selfsame time) then how can he be contained in the heaven, till the restoring of all things,
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Now for the seuenth, concerning the Comming of CHRIST vnto Iudgement, howsoeuer hee pretendeth a beliefe in the thing, yet hee warranteth his Minions to set out many crosse points,
Now for the Seventh, Concerning the Coming of CHRIST unto Judgement, howsoever he pretendeth a belief in the thing, yet he warrants his Minions to Set out many cross points,
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Yet the giuing of sentence, noted by Christ himselfe, belongeth to Christ onely, as to the onely chiefe Iustice of this great Court of generall Assise,
Yet the giving of sentence, noted by christ himself, belongeth to christ only, as to the only chief justice of this great Court of general Assize,
Secondly, that the place of this Iudgement is the East part of the world, whereas the Kingdome of God commeth not by obseruation of either place or time;
Secondly, that the place of this Judgement is the East part of the world, whereas the Kingdom of God comes not by observation of either place or time;
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nor Father before Constantines time, did euer so interpret the signe of the Sonne of Man, but onely tooke it, by comparing Saint Matthew with the other Euangelists, for the most conspicuous appearing of CHRIST, made knowne to the World by many great signes there, by our Sauiour himselfe related:
nor Father before Constantines time, did ever so interpret the Signen of the Son of Man, but only took it, by comparing Saint Matthew with the other Evangelists, for the most conspicuous appearing of CHRIST, made known to the World by many great Signs there, by our Saviour himself related:
fourthly, that the time of Christs Comming to Iudgement shall be but fortie fiue dayes after the death and destruction of Antichrist, whereas wee haue sufficiently declared before, that no man knoweth that time.
fourthly, that the time of Christ Coming to Judgement shall be but fortie fiue days After the death and destruction of Antichrist, whereas we have sufficiently declared before, that no man Knoweth that time.
And therefore I cannot but account these Papists no better then the wicked, who put off farre from them the euill day, which shall yet come sooner then they imagine, seeing Antichrist is reuealed,
And Therefore I cannot but account these Papists no better then the wicked, who put off Far from them the evil day, which shall yet come sooner then they imagine, seeing Antichrist is revealed,
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then any way imagine with the idle seruant, that our Master doth deferre his Comming. Let vs haue our hearts prepared by holy liuing, and wee shall not feare;
then any Way imagine with the idle servant, that our Master does defer his Coming. Let us have our hearts prepared by holy living, and we shall not Fear;
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but loue that Day to come, which increaseth paine on Infidels, but endeth them vnto faithfull men, saith the blessed Saint Augustine. But let vs passe from the second vnto the third person in Trinitie, of whom the eight Article of our Faith is deliuered [ I beleeue in the Holy Ghost :
but love that Day to come, which increases pain on Infidels, but Endeth them unto faithful men, Says the blessed Saint Augustine. But let us pass from the second unto the third person in Trinity, of whom the eight Article of our Faith is Delivered [ I believe in the Holy Ghost:
yet they lewdly resist the Holy Ghost in these two points, as first in appropriating him onely to the See of Rome, when the wind bloweth where it listeth: secondly in denying the assurance of the Spirit by their doctrine of doubting, and vncertainetie of perseuerance;
yet they lewdly resist the Holy Ghost in these two points, as First in appropriating him only to the See of Room, when the wind blows where it lists: secondly in denying the assurance of the Spirit by their Doctrine of doubting, and uncertainty of perseverance;
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It is a plaine token, that they feele no comfort by the Spirit, when they fight so much against the true working thereof, by denying those Truthes, which the Spirit doth testifie in the Word,
It is a plain token, that they feel no Comfort by the Spirit, when they fight so much against the true working thereof, by denying those Truths, which the Spirit does testify in the Word,
and consciences being hardened and feared? They doe not onely grieue the Spirit, but abuse the Bride, that is, the holy Catholike Church, and the Communion of Saints (the subiect of the ninth Article,) first, by accounting both Heretikes and Reprobates to bee members thereof,
and Consciences being hardened and feared? They do not only grieve the Spirit, but abuse the Bride, that is, the holy Catholic Church, and the Communion of Saints (the Subject of the ninth Article,) First, by accounting both Heretics and Reprobates to be members thereof,
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so are the wicked the members of the Deuill, saith Ambrose: secondly, by making the Catholike Church to bee visible onely, when Dauid saith, that the Kings Daughter is all glorious within,
so Are the wicked the members of the devil, Says Ambrose: secondly, by making the Catholic Church to be visible only, when David Says, that the Kings Daughter is all glorious within,
and the other part scattered into a warfare here vpon Earth, some secretly, amongst Iewes, Turkes and Heathen, others openly, in a visible particular Church, wherein yet the best part are the fewest, and knowne to God onely;
and the other part scattered into a warfare Here upon Earth, Some secretly, among Iewes, Turkes and Heathen, Others openly, in a visible particular Church, wherein yet the best part Are the fewest, and known to God only;
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therefore the good men of that Deuillishly-deuised Interim, or hotch-potch religion penned, and published by the sole Commandement of Charles the fifth, ingeniously confesse, that the Church, as it consisteth of those members, which liue according to Charitie, is onely belonging vnto the Saints, and in that respect spirituall and inuisible :
Therefore the good men of that Deuillishly-deuised Interim, or hotchpotch Religion penned, and published by the sole Commandment of Charles the fifth, ingeniously confess, that the Church, as it Consisteth of those members, which live according to Charity, is only belonging unto the Saints, and in that respect spiritual and invisible:
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thy wine mixt with water, ] to bee fulfilled, not onely in most of the Greeke Churches, both corrupted with the Heresies of Nestorius and Eutyches, and now subuerted vtterly almost by the furie of the Turkes ;
thy wine mixed with water, ] to be fulfilled, not only in most of the Greek Churches, both corrupted with the Heresies of Nestorius and Eutyches, and now subverted utterly almost by the fury of the Turkes;
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but also in the Church of Rome, it selfe by the iudgement of Petrarch, who alluding to the Prouerbe [ in Samnio nihil Samnij ] said, Et Româ Romae nil reperi mediâ:
but also in the Church of Rome, it self by the judgement of Petrarch, who alluding to the Proverb [ in Samnio nihil Samnij ] said, Et Româ Rome nil reperi mediâ:
and sometimes is eclipsed and darkened in the shadow of the Earth interposed betweene the two bright bodies of the Sunne and Moone (it is a similitude vsed by good learned men borrowing it of some Ancient Fathers:) so the Church, which receiueth all her light of Truth from the Sunne of Righteousnesse Iesus Christ, sometimes flourisheth in the bright Profession of the Truth, not hindered,
and sometime is eclipsed and darkened in the shadow of the Earth interposed between the two bright bodies of the Sun and Moon (it is a similitude used by good learned men borrowing it of Some Ancient Father's:) so the Church, which receiveth all her Light of Truth from the Sun of Righteousness Iesus christ, sometime flourishes in the bright Profession of the Truth, not hindered,
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and sometimes lyeth desolate vnder the darke shaddow of Hereticall Opinions, interposed by the Deuill, betweene Christ and his Chosen Congregation visible;
and sometime lies desolate under the dark shadow of Heretical Opinions, interposed by the devil, between christ and his Chosen Congregation visible;
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but not fitly agreeing to the particular, but to the generall onely, as Antiquitie, and Vniuersalitie (for this is the right Catholicisme of the whole Church from the beginning of the World;) lastly, others being both true,
but not fitly agreeing to the particular, but to the general only, as Antiquity, and Universality (for this is the right Catholicism of the Whole Church from the beginning of the World;) lastly, Others being both true,
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But what need I so strictly examine their markes? They make indeed so many, that a reasonable man may well thinke, that they haue not one true marke amongst them; some reckoning foure, as Costerus ; some sixe, as Sanders ; some twelue, as Cunerus ; some fifteene, as Bellarmine ;
But what need I so strictly examine their marks? They make indeed so many, that a reasonable man may well think, that they have not one true mark among them; Some reckoning foure, as Costerus; Some sixe, as Sanders; Some twelue, as Cunerus; Some fifteene, as Bellarmine;
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and some full twentie, as Socolouius, whereas if this bee a true rule, which all the best Diuines allow for a maxime in Theologie, [ that nothing marketh out a Church,
and Some full twentie, as Socolouius, whereas if this be a true Rule, which all the best Divines allow for a maxim in Theology, [ that nothing marks out a Church,
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vnto which if we adde the true administration of the two Sacraments, Baptisme, and the Eucharist, as Seales to an Indenture, we haue the full marke of a particular visible Congregation of Christ,
unto which if we add the true administration of the two Sacraments, Baptism, and the Eucharist, as Seals to an Indenture, we have the full mark of a particular visible Congregation of christ,
if besides diuers Ancients, wee stand to the iudgement of learned Papists, who conuicted in conscience, subscribe to this truth deliuered in the Interim, that the signes of a true Church are sound doctrine,
if beside diverse Ancients, we stand to the judgement of learned Papists, who convicted in conscience, subscribe to this truth Delivered in the Interim, that the Signs of a true Church Are found Doctrine,
and therefore I will not speake of their denying the absolute and free remission of sinnes mentioned in the tenth article by their distinction of sinne into veniall and mortall,
and Therefore I will not speak of their denying the absolute and free remission of Sins mentioned in the tenth article by their distinction of sin into venial and Mortal,
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neither will I trouble you with recounting the Atheisme of Iohn the 23. condemned and deposed by the Councell of Constance, for denying the immortalitie of the soule,
neither will I trouble you with recounting the Atheism of John the 23. condemned and deposed by the Council of Constance, for denying the immortality of the soul,
and the resurrection of the dead, specified in the eleuenth article, because peraduenture they will say, that it was not è cathedra, although he then was Pope certaine, not vncertaine:
and the resurrection of the dead, specified in the Eleventh article, Because Peradventure they will say, that it was not è cathedra, although he then was Pope certain, not uncertain:
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or witnesse of ancient Fathers, de aureolis, that is, of a further crowne and reward then perfect and essentiall happinesse, such as they assigne to Virgins, Martyrs, and the more learned.
or witness of ancient Father's, de aureolis, that is, of a further crown and reward then perfect and essential happiness, such as they assign to Virgins, Martyrs, and the more learned.
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as Gregory well obserued God to giue rewards in heauen, not per, but secundum, according to our workes done here vpon earth: Yet can not we here know, eyther to whom in particular the greatest degree of glory shall be giuen there,
as Gregory well observed God to give rewards in heaven, not per, but secundum, according to our works done Here upon earth: Yet can not we Here know, either to whom in particular the greatest degree of glory shall be given there,
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or whether this litle crowne, which they will haue to be added to the great one, differ from essentiall happinesse, since eye hath not seene, nor eare heard,
or whither this little crown, which they will have to be added to the great one, differ from essential happiness, since eye hath not seen, nor ear herd,
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Where S. Paul professeth ignorance, I will not search to know, since secrets are Gods, who concealeth the measure of future glory, to further our endeuours vnto the highest degree thereof by faith, hope, and loue.
Where S. Paul Professes ignorance, I will not search to know, since secrets Are God's, who concealeth the measure of future glory, to further our endeavours unto the highest degree thereof by faith, hope, and love.
and the Lords Prayer, & all the grounds of the Catechisme, which because other godly and learned men haue fully discouered, I will not relate, hauing (I hope) layd open so plainely to the view of the world the Popes deniall of the Christian faith, that no man can otherwise iudge of him,
and the lords Prayer, & all the grounds of the Catechism, which Because other godly and learned men have Fully discovered, I will not relate, having (I hope) laid open so plainly to the view of the world the Popes denial of the Christian faith, that no man can otherwise judge of him,
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Yet is he not so hereticall, as most villanously wicked, and wickedly repugnant to all Gods Commaundements, deliuered in the Decalogue, as shall be demonstrated by many notorious,
Yet is he not so heretical, as most villanously wicked, and wickedly repugnant to all God's commandments, Delivered in the Decalogue, as shall be demonstrated by many notorious,
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and crying sinnes of seuerall Popes, whereof some one way, and some another way, haue (to make vp the monstrous body of sinfull Antichrist, ) broken Gods Commaundements in word,
and crying Sins of several Popes, whereof Some one Way, and Some Another Way, have (to make up the monstrous body of sinful Antichrist,) broken God's commandments in word,
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so finde we in good histories, that such were diuers Popes, Atheists, as he, euen Leo decimus, who said to Cardinall Petrus Bembus, the great Scholler of his time, citing a place out of the Gospell;
so find we in good histories, that such were diverse Popes, Atheists, as he, even Leo Decimus, who said to Cardinal Peter Bembus, the great Scholar of his time, citing a place out of the Gospel;
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but also their owne corrupted Canon law, together with the rascall rabble of all their coozening Casuists denounce against such Monsters of the true blacke gard, the great Excommunication,
but also their own corrupted Canon law, together with the rascal rabble of all their cozening Casuists denounce against such Monsters of the true black guard, the great Excommunication,
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& so not the true God: (for, nul•um simile est idem ) and so indeed a false god; (for, inter verum & falsum nō est medium, ) and thereby, according to their owne definition, they commit grosse Idolatry, by giuing the worship of the true God, to that which indeede is no god,
& so not the true God: (for, nul•um simile est idem) and so indeed a false god; (for, inter verum & falsum nō est medium,) and thereby, according to their own definition, they commit gross Idolatry, by giving the worship of the true God, to that which indeed is no god,
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And Augustine from the nature of the word doth shew, that since NONLATINALPHABET doth note the seruice due to God, Idolatry is the giuing of that seruice to an Idoll, which is not God.
And Augustine from the nature of the word does show, that since does note the service due to God, Idolatry is the giving of that service to an Idol, which is not God.
Yet this is not all their wickednesse against this Law, which they wilfully transgresse by vile superstitions, in burdening the Church with an infinite number of idle Ceremonies, false Reliques, idolatrous Temples, polluted Altars, garish Vestures, s•range Gestures, idle Pilgrimages, May-game-like Processions subtill Suffrages, deuillish Dirges,
Yet this is not all their wickedness against this Law, which they wilfully transgress by vile superstitions, in burdening the Church with an infinite number of idle Ceremonies, false Relics, idolatrous Temples, polluted Altars, garish Vestures, s•range Gestures, idle Pilgrimages, May-game-like Procession subtle Suffrages, devilish Dirges,
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and an huge masse of such like beggerly and impotent Rudiments of the World, mentioned in their Missall, Breuiarie, and Romish Ceremoniall, but maintained by Bellarmine, Suarez, Vasques, Feuardentius, and the Dowists, Marchants made rich by the filthynesse of the Whore, that if Augustine in his time had cause to complaine against the abundance of Ceremonies, crept into the Church, to the hinderance of more necessary exercises of true Religion;
and an huge mass of such like beggarly and impotent Rudiments of the World, mentioned in their Missal, Breviary, and Romish Ceremonial, but maintained by Bellarmine, Suarez, Vasques, Feuardentius, and the Dowists, Merchants made rich by the filthiness of the Whore, that if Augustine in his time had cause to complain against the abundance of Ceremonies, crept into the Church, to the hindrance of more necessary exercises of true Religion;
such as are the hearing of Gods Word truely preached, and the duely and daily receiuing of the blessed Sacraments, rightly administred, we haue now faire more iust occasion to cry out with the good olde Father Hierome, against this trifling in the vse of Religion, that, contrary to Gods Commandement, we deuoure,
such as Are the hearing of God's Word truly preached, and the duly and daily receiving of the blessed Sacraments, rightly administered, we have now fair more just occasion to cry out with the good old Father Jerome, against this trifling in the use of Religion, that, contrary to God's Commandment, we devour,
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by tattling in Table-talke things horrible, and hideous; as did Iulius the third, that greasie, gowtie, and porke-noddle Pope, who louing Porke exceedingly,
by tattling in Table talk things horrible, and hideous; as did Julius the third, that greasy, gouty, and porke-noddle Pope, who loving Pork exceedingly,
when one day hee missed it from his Table, and vpon his demand thereof, his faithfull Seruants told him the Physicians minde, in a great rage said, I will haue my Porke in despite of God.
when one day he missed it from his Table, and upon his demand thereof, his faithful Servants told him the Physicians mind, in a great rage said, I will have my Pork in despite of God.
as wee read in their Canon law, that the Pope can neyther bee bound, nor loosed by the secular power, seeing that he was called God, by the godly Prince CONSTANTINE;
as we read in their Canon law, that the Pope can neither be bound, nor loosed by the secular power, seeing that he was called God, by the godly Prince CONSTANTINE;
Thirdly, in his Glosses vpon the Canon Law, where the Pope is said to haue power of Dispensation, contra ius naturale, & contra Apostolum, against the Law of Nature,
Thirdly, in his Glosses upon the Canon Law, where the Pope is said to have power of Dispensation, contra Just natural, & contra Apostolum, against the Law of Nature,
as where the Cardinall Deacons are said to carrie the Pope on their shoulders, as the Leuits vsed to carrie in the Wildernesse the Arke of the Couenant;
as where the Cardinal Deacons Are said to carry the Pope on their shoulders, as the Leuits used to carry in the Wilderness the Ark of the Covenant;
and where the Pope in blessing the Sword vpon Christmasse Eue, doth shew, that the Sword doth signifie the chiefest Temporall Authoritie to be giuen by Christ to the Pope his Vicar on Earth, according to that, All power is giuen to mee in Heauen, and in Earth ;
and where the Pope in blessing the Sword upon Christmas Eue, does show, that the Sword does signify the chiefest Temporal authority to be given by christ to the Pope his Vicar on Earth, according to that, All power is given to me in Heaven, and in Earth;
Yet hee proceedeth further in the breach of dutie towards God, by prophaning the holy Sabbath, the Day of our great Dutie against the fourth Commandement, both by doctrine, and life;
Yet he Proceedeth further in the breach of duty towards God, by profaning the holy Sabbath, the Day of our great Duty against the fourth Commandment, both by Doctrine, and life;
but onely by Tradition, whereas euen by the confession of some of his best Learned, the Lords Day is in Scripture both commended to be the Day which God hath made, that is, separated from other dayes by many of his actions, especially, of his Resurrection,
but only by Tradition, whereas even by the Confessi of Some of his best Learned, the lords Day is in Scripture both commended to be the Day which God hath made, that is, separated from other days by many of his actions, especially, of his Resurrection,
since the Reformation there hath not beene resident a Preaching Minister, and as it is recorded of Alexander the sixth, that vpon all Festiuall Dayes without difference, hee vsed to haue acted before him Plautus his Comedies,
since the Reformation there hath not been resident a Preaching Minister, and as it is recorded of Alexander the sixth, that upon all Festival Days without difference, he used to have acted before him Plautus his Comedies,
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and other Interludes, and many times hee was woont to retyre himselfe to the toppe of Mount Hadrian, thence to behold the Courtezans minsing and ietting by him,
and other Interludes, and many times he was wont to retire himself to the top of Mount Hadriani, thence to behold the Courtezans mincing and jetting by him,
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Is this your Deuotion, holy Popes, on the LORDS Day, which should be kept so gloriously holy, that you should not doe your owne pleasures? Surely, no maruell,
Is this your Devotion, holy Popes, on the LORDS Day, which should be kept so gloriously holy, that you should not do your own pleasures? Surely, no marvel,
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so the Pope exalteth himselfe aboue all Christendome, First, by practice of Pride against the Emperour, as Gregory the Third excommunicated LEO ICONOMACHVS;
so the Pope Exalteth himself above all Christendom, First, by practice of Pride against the Emperor, as Gregory the Third excommunicated LEO ICONOMACHVS;
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ZACHARIE the First deposed the lawfull King, to set vp Pipin to be the king of Fraunce. LEO the Third created for Emperour CHARLES the Great: GREGORIE the seuenth first attempted to depose the lawfull Emperour HENRY the fourth:
ZACHARIAS the First deposed the lawful King, to Set up Pippin to be the King of France. LEO the Third created for Emperor CHARLES the Great: GREGORY the Seventh First attempted to depose the lawful Emperor HENRY the fourth:
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and Princes, into the middest of Christendome, auouching these positions against all Scripture, which requireth euery soule to be subiect to the higher power, euen the soule (saith Chrysostome) of Apostle, Prophet, Prelate,
and Princes, into the midst of Christendom, avouching these positions against all Scripture, which requires every soul to be Subject to the higher power, even the soul (Says Chrysostom) of Apostle, Prophet, Prelate,
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and all, as therefore many Popes (look into the Epistles of Leo, Gregorie, Agatho, & others) haue willingly acknowledged the Emperor for their Liege Lord.
and all, as Therefore many Popes (look into the Epistles of Leo, Gregory, Agatho, & Others) have willingly acknowledged the Emperor for their Liege Lord.
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For as against the sixth Cōmandement, Antichrist was to be a Murderer; so is the Pope proued to bee, by his practices, both accomplished in sundry Princes:
For as against the sixth Commandment, Antichrist was to be a Murderer; so is the Pope proved to be, by his practices, both accomplished in sundry Princes:
as, in HENRY the fourth Emperour, FREDERICK BARBAROSSA, King IOHN of England, the two HENRIES of France, all slaine by the Popes and Papists procurement,
as, in HENRY the fourth Emperor, FREDERICK BARBAROSSA, King JOHN of England, the two HENRIES of France, all slain by the Popes and Papists procurement,
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or happily preuented by God, eyther disclosing them intended, as against blessed Queene ELIZABETH, by PARRY and other Villaines, iustly executed for Traitors:
or happily prevented by God, either disclosing them intended, as against blessed Queen ELIZABETH, by PARRY and other Villains, justly executed for Traitors:
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or turning them backe into his owne bowels, as to ALEXANDER the sixth, who thinking to haue poysoned his Friend, a Cardinall, was, by the mistaking of his Seruant, mistaking the bottle full of Poyson, dispatched himselfe. Turdus malum sibi cacat :
or turning them back into his own bowels, as to ALEXANDER the sixth, who thinking to have poisoned his Friend, a Cardinal, was, by the mistaking of his Servant, mistaking the Bottle full of Poison, dispatched himself. Turdus malum sibi cacat:
It is a point of Gods Iustice, which a priuate man must not vndertake without a publike calling, set downe in the Law, life for life, eye for eye, &c. Now to goe forward,
It is a point of God's justice, which a private man must not undertake without a public calling, Set down in the Law, life for life, eye for eye, etc. Now to go forward,
I will not trouble you further with an odious Catalogue of priuie Thefts, violent Robberies, and wicked Sacriledges, committed by the Pope against the eighth Commandement, especially, in spoyling the Church of her dues, by the Impropriation of Tithes from the Clergie,
I will not trouble you further with an odious Catalogue of privy Thefts, violent Robberies, and wicked Sacrileges, committed by the Pope against the eighth Commandment, especially, in spoiling the Church of her dues, by the Impropriation of Tithes from the Clergy,
giuing thereby occasion vnto the Emperour, and other Christian Princes to sequester the Churches goods vnto their owne proper vses, vnder the colourable pretence of maintaining Souldiers for the Churches defence,
giving thereby occasion unto the Emperor, and other Christian Princes to sequester the Churches goods unto their own proper uses, under the colourable pretence of maintaining Soldiers for the Churches defence,
I will not register, either his many vaine lies coyned of fained Saints, and set downe in the holy Legend, to the wonder of wisemen and amazement of fooles, (hee that made that Booke being no better then he who authorizeth it, A man (as saith VIVES ) of an Iron mouth, and a leaden heart ;
I will not register, either his many vain lies coined of feigned Saints, and Set down in the holy Legend, to the wonder of Wise men and amazement of Fools, (he that made that Book being no better then he who authorizeth it, A man (as Says VIVES) of an Iron Mouth, and a leaden heart;
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or his malicious slanders given out against the true Saints of Christ, such as were the Wilderses, Luther, Calum, Cranmer, and others, whom they repute for Heretikes, Coozeners,
or his malicious slanders given out against the true Saints of christ, such as were the Wilderses, Luther, Column, Cranmer, and Others, whom they repute for Heretics, Cozeners,
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and the most vile men that euer liued, when yet neither Walden, Cochlaeus, Staphylus, Bolsec, nor any of all these Popish Parrats shall euer be able to fasten one such a fault,
and the most vile men that ever lived, when yet neither Walden, Cochlaeus, Staphylus, Bolsec, nor any of all these Popish Parrots shall ever be able to fasten one such a fault,
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and fume thereof, ascending out of the fierie Ouen of his filthy heart, by the inticement of Women, louing of Boyes, incroching vpon Temporalities, watching for Aduantages, plotting of bad Practices for his owne Aduancement.
and fume thereof, ascending out of the fiery Oven of his filthy heart, by the enticement of Women, loving of Boys, encroaching upon Temporalities, watching for Advantages, plotting of bad Practices for his own Advancement.
euen the very Character of Antichrist himselfe, imprinted both inwardly vpon all mens hearts by that Implicite or infolden faith, which they hold to bee sufficient vnto Saluation;
even the very Character of Antichrist himself, imprinted both inwardly upon all men's hearts by that Implicit or infolden faith, which they hold to be sufficient unto Salvation;
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for how shall they beleeue in him, on whom they haue not heard? Faith, said Bernard out of AVGVSTINE, is not got or had by gessing and opinionating in the heart, in which it is, by him whose it is;
for how shall they believe in him, on whom they have not herd? Faith, said Bernard out of AUGUSTINE, is not god or had by guessing and opinionating in the heart, in which it is, by him whose it is;
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but all to this purpose, That the Emperour must bee subiect to the Bishop of Rome, as it was taken by Lewis the Sonne of Charles the Great vnto Paschalis the First, by Otho the First to Iohn the twelfth, by Henry the Fourth to Gregorie the Seuenth, by Fredericke the Third to Nicholas the Fifth, by Charles the Fifth to Clement the Seuenth,
but all to this purpose, That the Emperor must be Subject to the Bishop of Rome, as it was taken by Lewis the Son of Charles the Great unto Paschal the First, by Otho the First to John the twelfth, by Henry the Fourth to Gregory the Seventh, by Frederick the Third to Nicholas the Fifth, by Charles the Fifth to Clement the Seventh,
and Popelings onely, are ratified by an Oath of subiection vnto the Pope, to bee taken in the Chapter-House before he enter the Possession of the Temporalities, belonging to his Bishopricke,
and Popelings only, Are ratified by an Oath of subjection unto the Pope, to be taken in the Chapter-House before he enter the Possession of the Temporalities, belonging to his Bishopric,
who was not ashamed by his Legate Otho, to require out of England, besides this bridle of bondage in the mouthes of the Clergie, from euery Cathedrall Church two Prebends, one from the Bishop, and another from the Chapter;
who was not ashamed by his Legate Otho, to require out of England, beside this bridle of bondage in the mouths of the Clergy, from every Cathedral Church two Prebends, one from the Bishop, and Another from the Chapter;
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and heauie burdens by the Pope in times before layd vpon this flourishing Kingdome of England, which the Pope in respect of the Peter - Pence, Annales, Pensions, Prouisions,
and heavy burdens by the Pope in times before laid upon this flourishing Kingdom of England, which the Pope in respect of the Peter - Pence, Annals, Pensions, Provisions,
out of which, since many things abound there, many things from many may well be extorted, euen thereby verifying of his Court at Rome, both what the Fox in the Poet said of the Lions Denne, — quia me vestigia terrent Omniate aduersum spectantia nulla retrorsum:
out of which, since many things abound there, many things from many may well be extorted, even thereby verifying of his Court At Room, both what the Fox in the Poet said of the Lions Den, — quia me vestigia terrent Omniate aduersum spectantia nulla retrorsum:
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Now to couer this Couetousnesse, hee flyeth to the Coozening course of Quacksaluers in the fraudulent vse of lying Miracles, the glory whereof is made a marke of their Church, in which euen now adayes they must haue a Miracle done, to make a good doctrine, warrantable no other wayes,
Now to cover this Covetousness, he flies to the Cozening course of Quacksalvers in the fraudulent use of lying Miracles, the glory whereof is made a mark of their Church, in which even now adays they must have a Miracle done, to make a good Doctrine, warrantable not other ways,
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For what truth can be authentike by Miracles, without Scripture? Miracles may bee done by the Deuill and his Ministers, being true in the act, through Gods permission,
For what truth can be authentic by Miracles, without Scripture? Miracles may be done by the devil and his Ministers, being true in the act, through God's permission,
And yet wee doubt of the truth of their Miracles, seeing Lyra reporteth great deceiuing of the people to be wrought in the Church by lying Miracles done by Priests and their Adherent•, for temporall gaine ;
And yet we doubt of the truth of their Miracles, seeing Lyra Reporteth great deceiving of the people to be wrought in the Church by lying Miracles done by Priests and their Adherent•, for temporal gain;
But to answere their argument, first, we denie the Proposition, not allowing any of these three to be Antichrists miracles. For (to begin at the last, till we come to the first,) Where doe they finde that Antichrist shall fayne himselfe to dye, and to rise againe? For the head wounded to death, and the deadly wound healed, can no way proue, either, this to be a dying,
But to answer their argument, First, we deny the Proposition, not allowing any of these three to be Antichrists Miracles. For (to begin At the last, till we come to the First,) Where do they find that Antichrist shall fain himself to die, and to rise again? For the head wounded to death, and the deadly wound healed, can no Way prove, either, this to be a dying,
and rising againe, since he was but wounded vnto death, and yet did not dye, being healed of this wound to the wonder of the world, which magnified the Dragon,
and rising again, since he was but wounded unto death, and yet did not die, being healed of this wound to the wonder of the world, which magnified the Dragon,
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when the Monarchie beginning in Iulius Caesar, was almost cleane defaced againe by his death, till Augustus did afterward reuiue it to its former estate,
when the Monarchy beginning in Julius Caesar, was almost clean defaced again by his death, till Augustus did afterwards revive it to its former estate,
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in whom being bad men, as in those monsters, Caligula, Nero, Domitian, Commo•us, and Heliogabalus, the maiestie of the Empire seemed to be dead, where againe in those, who made a shew of morall vertue,
in whom being bad men, as in those monsters, Caligula, Nero, Domitian, Commo•us, and Heliogabalus, the majesty of the Empire seemed to be dead, where again in those, who made a show of moral virtue,
which both magnified the Deuill in those heathen gods, to whom they, with Symanchus, ascribed the continuall prosperity of the Empire, and worshipped the Emperours for Gods,
which both magnified the devil in those heathen God's, to whom they, with Symanchus, ascribed the continual Prosperity of the Empire, and worshipped the emperors for God's,
Againe, where the second beast which is Antichrist, is said to make the Image of the beast to speake, we cannot vnderstand it literally to be spoken of a miracle done by Antichrist, who,
Again, where the second beast which is Antichrist, is said to make the Image of the beast to speak, we cannot understand it literally to be spoken of a miracle done by Antichrist, who,
as Eudaemon speaketh without booke) but mystically, according to the tenour of the whole Chapter, wherein (as Hierome saith) there are as many mysteries as words, we must take it for an allegoricall description of one of the proudest actions of Antichrist, who then made the Image of the beast to speake, when eyther he tooke vpon himselfe the like maiestie,
as Eudaemon speaks without book) but mystically, according to the tenor of the Whole Chapter, wherein (as Jerome Says) there Are as many Mysteres as words, we must take it for an allegorical description of one of the proudest actions of Antichrist, who then made the Image of the beast to speak, when either he took upon himself the like majesty,
and authority, as the heathen Emperour had before, or else seemed to assigne it ouer to the Germane Empire. For what had the first beast in substance of gouerment truly? to wit,
and Authority, as the heathen Emperor had before, or Else seemed to assign it over to the Germane Empire. For what had the First beast in substance of government truly? to wit,
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the second beast, to wit, Antichrist, euen the Pope hath apishly counterfeited, as he proudly mainteineth, in a like resemblance of Soueraignetie, and State, both in his owne Court at Rome, and in his creature, the Germane Empire, posted ouer from one noble Familie to another, at the pleasure of the Pope.
the second beast, to wit, Antichrist, even the Pope hath apishly counterfeited, as he proudly maintaineth, in a like resemblance of Sovereignty, and State, both in his own Court At Room, and in his creature, the Germane Empire, posted over from one noble Family to Another, At the pleasure of the Pope.
a monstrous body of a scarlet coloured Senate in the Red-hatted Cardinalls, together with his Deputies his Legates abroad, and a filthie soule of vsurped authoritie, by which this Image speaketh aloud to all the world, euen the Canon law set downe in the text of Gratians Decrees, Raymunds Decretalls, the Sext of Bonifacius, Clementine, Extrauagants and their latter Constitutions, all adorned with glosses, plainely painting out the primacie of the Pope, both ouer the Spirituall, and Temporall state.
a monstrous body of a scarlet coloured Senate in the Red-hatted Cardinals, together with his Deputies his Legates abroad, and a filthy soul of usurped Authority, by which this Image speaks aloud to all the world, even the Canon law Set down in the text of Gratians Decrees, Raymunds Decretals, the Sext of Boniface, Clementine, Extravagants and their latter Constitutions, all adorned with Glosses, plainly painting out the primacy of the Pope, both over the Spiritual, and Temporal state.
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as appeareth by that mutuall accord between the Pope and Franks, Pipin, Charles the great, and others, who as they were placed in their Empire by the Pope;
as appears by that mutual accord between the Pope and Franks, Pippin, Charles the great, and Others, who as they were placed in their Empire by the Pope;
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or elementarie fire, but that brutum fulmen, that furious fire of Excommunications, thundred out vsually against such Christian Princes as would not be subiect vnto his desire,
or elementary fire, but that Brutum fulmen, that furious fire of Excommunications, thundered out usually against such Christian Princes as would not be Subject unto his desire,
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as by Gregorie the second against Leo Iconomachus, by Gregorie the seuenth against Henrie the fourth, by Innocent the fourth against King Iohn, & by Pius the fifth against Queene Elizabeth, to the setting of the Christian world on •ire,
as by Gregory the second against Leo Iconoclast, by Gregory the Seventh against Henry the fourth, by Innocent the fourth against King John, & by Pius the fifth against Queen Elizabeth, to the setting of the Christian world on •ire,
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Wicked wretch as he is, in equalizing, and matching the true miracles of Gods Prophet, with the false delusions of wicked Antichrist. For Elijah called to God, who sent a true fire to consume those his enemies,
Wicked wretch as he is, in equalizing, and matching the true Miracles of God's Prophet, with the false delusions of wicked Antichrist. For Elijah called to God, who sent a true fire to consume those his enemies,
because the Deuill can no better helpe Antichrist in this strait, then he did the Priests of Baal striuing with Elijah. Therefore in this disputable question amongst learned Diuines,
Because the devil can no better help Antichrist in this strait, then he did the Priests of Baal striving with Elijah. Therefore in this disputable question among learned Divines,
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whether the diuel haue any such power to bring fire from heauen, I had rather hold the negatiue vpon the foresaid example of the Baalites, and so deny this power vnto Antichrist ;
whither the Devil have any such power to bring fire from heaven, I had rather hold the negative upon the foresaid Exampl of the Baalites, and so deny this power unto Antichrist;
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But admit their Proposition, that Antichrist shall performe these three seueral miracles, how proue they their Assumption, that the Pope doth none of these things? Shal records of good Histories be Iudges in this case? Then is he cast out for that very Antichrist, seeing,
But admit their Proposition, that Antichrist shall perform these three several Miracles, how prove they their Assump, that the Pope does none of these things? Shall records of good Histories be Judges in this case? Then is he cast out for that very Antichrist, seeing,
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Secondly, for making of the Image of the Beast to speake, wee may easily prooue, that Images set vp by beastly Popes, or by their authority, haue beene made to speake, but how wee know not; yet surely not by God;
Secondly, for making of the Image of the Beast to speak, we may Easily prove, that Images Set up by beastly Popes, or by their Authority, have been made to speak, but how we know not; yet surely not by God;
and therefore when they speake, it is either by the Deuil himselfe, or by some coozening conueyance of their Idoll Priests, that they vtter some language,
and Therefore when they speak, it is either by the devil himself, or by Some cozening conveyance of their Idol Priests, that they utter Some language,
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what reward shalt thou haue therefore? And so another in England, to Dunstane and the Bishops, in an assembly gathered for deciding of a controuersie between Monks and Priests, expelled out of their places at Dunstanes pleasure, Absit vt hoc fiat, absit hoc vt fiat; iudicâstis bene, mutaretis non bene:
what reward shalt thou have Therefore? And so Another in England, to Dunstan and the Bishops, in an assembly gathered for deciding of a controversy between Monks and Priests, expelled out of their places At Dunstanes pleasure, Absit vt hoc fiat, absit hoc vt fiat; iudicâstis bene, mutaretis non bene:
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Thirdly, and lastly, for Antichrists sayning of himselfe to dye, and to rise againe, although we doe not finde, that the Pope did euer such a thing in his owne person;
Thirdly, and lastly, for Antichrists sayning of himself to die, and to rise again, although we do not find, that the Pope did ever such a thing in his own person;
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because, I thinke, hee durst not, lest, whiles hee should seeme dead, another might step vp into his Chaire (so ambitious haue they all beene in seeking and keeping their place in that hollow seate,) yet a shew thereof is vsually made by his hellish Locusts, at their admittance into Monasteries, and Nunneries;
Because, I think, he durst not, lest, while he should seem dead, Another might step up into his Chair (so ambitious have they all been in seeking and keeping their place in that hollow seat,) yet a show thereof is usually made by his hellish Locusts, At their admittance into Monasteries, and Nunneries;
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NONLATINALPHABET: being clothed with ayre, they goe about euery where throughout the earth, as Satan said of himselfe, that he compassed the earth about to and fro, indeede like a roaring Lion, seeking whom hee may deuoure.
: being clothed with air, they go about every where throughout the earth, as Satan said of himself, that he compassed the earth about to and from, indeed like a roaring lion, seeking whom he may devour.
But leaue we this point of discouering the false miracles of Pope and Papists, to those who are dayly eye-witnesses of such delusions, in their time to bee disclosed,
But leave we this point of discovering the false Miracles of Pope and Papists, to those who Are daily Eyewitnesses of such delusions, in their time to be disclosed,
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as plainely as were these lewd pranks of their Mendicants, committed in Berna, and Orleans. For, non diu fallet falsum: a lye will not last long ; the Pope knoweth well enough.
as plainly as were these lewd pranks of their Mendicants, committed in Berna, and Orleans. For, non Diu fallet falsum: a lie will not last long; the Pope Knoweth well enough.
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but the Sword of Persecution, which to maintaine his former acts of Couetousnesse and Coozenage, he draweth out in Crueltie against the Saints of God, thereby both deuouring and massacring whole Townes,
but the Sword of Persecution, which to maintain his former acts of Covetousness and Cozenage, he draws out in Cruelty against the Saints of God, thereby both devouring and massacring Whole Towns,
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and diuers Christian Princes, as IONE, Queene of Nauarre, poysoned Henry the Third, and Henry the Fourth, Kings of France, most treacherously murdered,
and diverse Christian Princes, as IONE, Queen of Navarre, poisoned Henry the Third, and Henry the Fourth, Kings of France, most treacherously murdered,
and animating vile Traitors vnto wicked designes against the liues and states of good Princes (as how many waies hee made against Queene Elizabeth, and in them all was wonderously defeated) all the world hath beene astonished, assenting in heart to those censures, which diuers well learned men haue giuen foorth against the Pope for his raging crueltie, both in generall, of them all,
and animating vile Traitors unto wicked designs against the lives and states of good Princes (as how many ways he made against Queen Elizabeth, and in them all was wondrously defeated) all the world hath been astonished, assenting in heart to those censures, which diverse well learned men have given forth against the Pope for his raging cruelty, both in general, of them all,
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and shew of fleshly fashions in outward Ceremonies, a multitude of silly soules, and simple-hearted people, whom they without mercy consume, and bring to nothing.
and show of fleshly fashions in outward Ceremonies, a multitude of silly Souls, and simplehearted people, whom they without mercy consume, and bring to nothing.
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For of the Pope in generall, his owne chiefe Secretary Theodoricus a Neime, said, I truely assent (as the Canonists dispute) that Popes are neyther gods, nor men, but Deuils incarnate:
For of the Pope in general, his own chief Secretary Theodoricus a Neime, said, I truly assent (as the Canonists dispute) that Popes Are neither God's, nor men, but Devils incarnate:
first Machiauell, against his Patron Alexander the sixth, whom he termeth an Impostor, or Deceiuer of all mortall men, exercising his mind in nothing, but vnto fraud and malice:
First Machiavelli, against his Patron Alexander the sixth, whom he termeth an Impostor, or Deceiver of all Mortal men, exercising his mind in nothing, but unto fraud and malice:
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secondly, Bellarmine against his Master Sixtus Quintus, whom although in flatterie hee acknowledgeth to bee both a learned, a godly and a bountifull Prince;
secondly, Bellarmine against his Master Sixtus Quintus, whom although in flattery he acknowledgeth to be both a learned, a godly and a bountiful Prince;
yet in priuate hee thus iudged of him after his death, if we may beleeue one Locust now stinging another, Qui sine poenitentiâ viuit, & sine poenitentiâ moritur, proculdubiò ad infernum discendit ;
yet in private he thus judged of him After his death, if we may believe one Locust now stinging Another, Qui sine poenitentiâ viuit, & sine poenitentiâ moritur, proculdubiò ad infernum discendit;
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and Conceptis verbis, quantum capio, quantum sapio, quantum intelligo, discendit ad infernum. De vitio in vitium, de flammâ transit in ignem; Roma sub Hispano deperit Imperio.
and Conceptis verbis, quantum Capio, quantum sapio, quantum intelligo, discendit ad infernum. De vitio in Vitium, de flammâ transit in Ignem; Roma sub Hispano deperit Imperial.
And thus now by comparing the Qualities of Antichrist expressed in Scripture, with these lewd tricks of Popes, made knowne by time, through wofull experience, wee see what the Pope is, euen that Great Antichrist, as now his seate,
And thus now by comparing the Qualities of Antichrist expressed in Scripture, with these lewd tricks of Popes, made known by time, through woeful experience, we see what the Pope is, even that Great Antichrist, as now his seat,
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For it is agreed amongst the best both of Learned Papists and of Zealous Protestants, that the place of Antichrists Kingdome is that Rome, where the Pope now sitteth (as hee thinketh) in Peters Chaire,
For it is agreed among the best both of Learned Papists and of Zealous Protestants, that the place of Antichrists Kingdom is that Room, where the Pope now Sitteth (as he Thinketh) in Peter's Chair,
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but in truth, vpon the stoole of Wickednesse in the middest of Babylon, if wee may beleeue Petrarch thus iustly exclayming against the bloudie Citie, Olim Roma, nunc Babylon, falsa & nequam, Once Rome, now Babylon, false and wicked.
but in truth, upon the stool of Wickedness in the midst of Babylon, if we may believe Petrarch thus justly exclaiming against the bloody city, Once Roma, nunc Babylon, Falsa & nequam, Once Room, now Babylon, false and wicked.
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And therefore we may quickly passe from the place to the time, concerning which also wee need not adde much to that, which hath beene spoken before, seeing both the beginning and continuance of Antichrist and the Papacie is altogether one.
And Therefore we may quickly pass from the place to the time, Concerning which also we need not add much to that, which hath been spoken before, seeing both the beginning and Continuance of Antichrist and the Papacy is altogether one.
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For first the Pope began to worke, like Antichrist, in the Primitiue times, by infinite superstitions, such as are the forbidding of Meales, and Marriages; the exemption of the Clergie;
For First the Pope began to work, like Antichrist, in the Primitive times, by infinite superstitions, such as Are the forbidding of Meals, and Marriages; the exemption of the Clergy;
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and many such like recorded in those Epistles, which they vsually call Decretall, and which well may conuince the Popes of Antichristianisme, seeing they are allowed by them, howsoeuer wee haue iust cause vtterly to reiect them for a Bastard-brood, both by their rude stile not any way correspondent to those pure times of Latine speech,
and many such like recorded in those Epistles, which they usually call Decretal, and which well may convince the Popes of Antichristianism, seeing they Are allowed by them, howsoever we have just cause utterly to reject them for a Bastard brood, both by their rude style not any Way correspondent to those pure times of Latin speech,
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and by the bad matter, not any way well agreeable to the proportion of faith, albeit Turrian, Baronius, Binnius and others labour neuer so much to proue them Authentike.
and by the bad matter, not any Way well agreeable to the proportion of faith, albeit Turrian, Baronius, Binnius and Others labour never so much to prove them Authentic.
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as we may see plainly by the Epistles of Leo, Agatho, and Gregory the Great vnto the Emperours, whom according to their due Alleageance they intitled Soueraigne Lords.
as we may see plainly by the Epistles of Leo, Agatho, and Gregory the Great unto the emperors, whom according to their due Allegiance they entitled Sovereign lords.
and vtter decay, first, by the fatall translation of the Imperiall Seate from Rome vnto Constantinople: secondly, by the miserable deuastation of Italie, and the Westerne Empire by the Gothes, Vandalls, Hunnes, Longobardes, and other like barbarous people issuing out of the North, as swelling flouds:
and utter decay, First, by the fatal Translation of the Imperial Seat from Room unto Constantinople: secondly, by the miserable devastation of Italy, and the Western Empire by the Goths, Vandals, Hunnes, Langobards, and other like barbarous people issuing out of the North, as swelling floods:
for the title of Vniuersall Bishop, then in controuersie betweene the Bishops of Rome and Constantinople, about the yeere of our Lord, six hundred and sixth,
for the title of Universal Bishop, then in controversy between the Bishops of Room and Constantinople, about the year of our Lord, six hundred and sixth,
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and partly by that plot of policie, which Benedict the First contriued secretly against the Emperour, when he subtilly obtained of Constantinus Pogonatus, in the yeere of our Lord, sixe hundred, eighty,
and partly by that plot of policy, which Benedict the First contrived secretly against the Emperor, when he subtly obtained of Constantinus Pogonatus, in the year of our Lord, sixe hundred, eighty,
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Secondly ▪ they wrested the Temporall Sword or Power out of the sacred hands of the Emperour, when Hildebrand, called by them Gregory the Seuenth, tooke vpon him to depose Henry the Fourth, substituting Rodolph by a Crowne sent vnto him, with this Verse written about it;
Secondly ▪ they wrested the Temporal Sword or Power out of the sacred hands of the Emperor, when Hildebrand, called by them Gregory the Seventh, took upon him to depose Henry the Fourth, substituting Rudolph by a Crown sent unto him, with this Verse written about it;
the first, that Rome shall bee destroyed before Christs Comming, since there shall be a time before the Haruest come, wherein the Angell shall cry of Babylon, It is fallen, it is fallen:
the First, that Room shall be destroyed before Christ Coming, since there shall be a time before the Harvest come, wherein the Angel shall cry of Babylon, It is fallen, it is fallen:
For although we may not be so bold, as some are, who precisely define the yeere of the vtter destruction of Rome, to be the one thousand, sixe hundreth, thirtieth, and ninth:
For although we may not be so bold, as Some Are, who precisely define the year of the utter destruction of Room, to be the one thousand, sixe Hundredth, thirtieth, and ninth:
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Yet may wee well assent to the sober iudgement of that most Religious Preacher of Repentance in England, Master Arthur Dent, in those his most excellent Commentaries vpon the Reuelation worthy all your diligent perusings, who thinketh that this Fall may fal out within the compasse of the age of a man, that is, according to Moses his account of Mans longaeuitie, within the space of threescore yeeres, and tenne.
Yet may we well assent to the Sobrium judgement of that most Religious Preacher of Repentance in England, Master Arthur Dent, in those his most excellent Commentaries upon the Revelation worthy all your diligent perusings, who Thinketh that this Fallen may fall out within the compass of the age of a man, that is, according to Moses his account of men longevity, within the Molle of threescore Years, and tenne.
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For marke, how things grow, and ripen to their period, euen before the seuenth Trumpet blow. We are now vnder the seuenth Seale, wherein the Saints Prayers are presented vpon the Altar :
For mark, how things grow, and ripen to their Period, even before the Seventh Trumpet blow. We Are now under the Seventh Seal, wherein the Saints Prayers Are presented upon the Altar:
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secondly, the Frogs are sent out to heale it, that is, the Priests and Iesuites are thrust out abroad into all the World, to helpe the halting Papacie :
secondly, the Frogs Are sent out to heal it, that is, the Priests and Iesuites Are thrust out abroad into all the World, to help the halting Papacy:
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For is not all this done? First, the Saracens out of Arabia, and the Turkes out of Tartaria haue ouerspred the three greater parts of the Christian World,
For is not all this done? First, the Saracens out of Arabia, and the Turkes out of Tartary have overspread the three greater parts of the Christian World,
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as all Afrike almost, and all the lesser Asia with the Easterne Countries of Syria, Armenia, Assyria, Media, Babylonia, &c. and a third part of Europe ;
as all Africa almost, and all the lesser Asia with the Eastern Countries of Syria, Armenia, Assyria, Media, Babylonia, etc. and a third part of Europe;
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although some receiue it, and some will not admit the publike profession thereof, as Italie, France, and Spaine. Thirdly, the glory of Popery, to wit, the Popes Supremacie is quite ouerthrowne in England, Scotland, most parts of Germanie, and Polonia, Hungarie, in Sueden, and Denmarke, and much impayred in France. Fourthly, the Iesuites are daily sent abroad, either openly to oppose themselues against the Truth, where they may haue admittance,
although Some receive it, and Some will not admit the public profession thereof, as Italy, France, and Spain. Thirdly, the glory of Popery, to wit, the Popes Supremacy is quite overthrown in England, Scotland, most parts of Germany, and Polonia, Hungary, in Sueden, and Denmark, and much impaired in France. Fourthly, the Iesuites Are daily sent abroad, either openly to oppose themselves against the Truth, where they may have admittance,
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and will no more admit the yoke of Popish bondage, putting in practice that pestilent position of proud Mariana, holding it lawfull for any man to kill a King, whom Pope & Popelings conceiue to be a Tyrant, that is, a Resister, or Opposite to the Popes proceedings ;
and will no more admit the yoke of Popish bondage, putting in practice that pestilent position of proud Mariana, holding it lawful for any man to kill a King, whom Pope & Popelings conceive to be a Tyrant, that is, a Resister, or Opposite to the Popes proceedings;
and the moderne sound iudgement of the Vniuersitie of Paris, admitting the Orations of Antoninus Arnaldus, and others lately made against the Iesuites, and condemning the Bookes both of Mariana, and Cardinall Bellarmine now set out against Barkley. Onely now the fifth part of this Pageant remaines, not yet acted by the Kings, to be gathered in Arma-geddon. But, God bee praysed for his prouidence in all things ▪ the Iesuites now make haste to bring them on the Stage (wee trust in Christ Iesus ) to their owne confusion,
and the modern found judgement of the university of paris, admitting the Orations of Antoninus Arnaldus, and Others lately made against the Iesuites, and condemning the Books both of Mariana, and Cardinal Bellarmine now Set out against Barkley. Only now the fifth part of this Pageant remains, not yet acted by the Kings, to be gathered in Armageddon. But, God be praised for his providence in all things ▪ the Iesuites now make haste to bring them on the Stage (we trust in christ Iesus) to their own confusion,
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while they daily incense those Princes, who will admit them into audience against Christs Flocke, which yet shall preuaile aboue all their Enemies, in spite of all the power of Hell.
while they daily incense those Princes, who will admit them into audience against Christ Flock, which yet shall prevail above all their Enemies, in spite of all the power of Hell.
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God therefore enlighten the hearts of the Princes of Italie, France, and Spaine, that they seeing the abominations of this wicked Antichrist, may with one consent ioyne themselues in league with all other Christian Potentates,
God Therefore enlighten the hearts of the Princes of Italy, France, and Spain, that they seeing the abominations of this wicked Antichrist, may with one consent join themselves in league with all other Christian Potentates,
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Now therefore hauing as fully, and as plainely, as I could, giuen resolution of the two proposed Questions concerning Antichrist, What is Antichrist, and, Who is Antichrist, I may boldly frame this most proper Demonstration vnder this plaine,
Now Therefore having as Fully, and as plainly, as I could, given resolution of the two proposed Questions Concerning Antichrist, What is Antichrist, and, Who is Antichrist, I may boldly frame this most proper Demonstration under this plain,
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Whosoeuer is ▪ to be a man by ordinarie substitution succeeding another, in a kingdome reared by Satan, vpon the ruines of the Romane Empire, through the liberalitie of Christian Princes,
Whosoever is ▪ to be a man by ordinary substitution succeeding Another, in a Kingdom reared by Satan, upon the ruins of the Roman Empire, through the liberality of Christian Princes,
first couetously imprinteth his character, both inward of implicit faith, and outward of an oath, and priestly vnction, vpon all men whomsoeuer he can delude;
First covetously imprinteth his character, both inward of implicit faith, and outward of an oath, and priestly unction, upon all men whomsoever he can delude;
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sitting in the middest of the Church at Rome, mysteriously in the Primitiue times, but plainly reuealed about and after the sixe hundreth, sixtieth and sixth yeere of our Lord,
sitting in the midst of the Church At Rome, mysteriously in the Primitive times, but plainly revealed about and After the sixe Hundredth, sixtieth and sixth year of our Lord,
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But the Pope is a man by ordinarie substitution succeeding another in a kingdome reared by Satan, vpon the ruines of the Romane Empire, through the liberality of Christian Princes,
But the Pope is a man by ordinary substitution succeeding Another in a Kingdom reared by Satan, upon the ruins of the Roman Empire, through the liberality of Christian Princes,
first couetously imprinteth his character both inward of implicit faith, and outward of an oath, and Priestly vnction, vpon all men whomsoeuer he can delude;
First covetously imprinteth his character both inward of implicit faith, and outward of an oath, and Priestly unction, upon all men whomsoever he can delude;
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A Demonstration NONLATINALPHABET, in which according to the direct rules of Logicke, medium est definitio matoris extremi, & Minoris proponuntur, tùm NONLATINALPHABET, tùm NONLATINALPHABET;
A Demonstration, in which according to the Direct rules of Logic, medium est definitio matoris extremi, & Minoris proponuntur, tùm, tùm;
and the Assumption from the acts, and deeds of Popes themselues, as they are Popes in cathedra: What then I pray you can hinder the Inference of our conclusion? Surely in reading our Aduersaries before cited, I haue not found any thing as yet,
and the Assump from the acts, and Deeds of Popes themselves, as they Are Popes in cathedra: What then I pray you can hinder the Inference of our conclusion? Surely in reading our Adversaries before cited, I have not found any thing as yet,
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For first, in the Maior there plainely appeareth a double collusion; the former by wresting of our Sauiour his words quite away from their true meaning.
For First, in the Mayor there plainly appears a double collusion; the former by wresting of our Saviour his words quite away from their true meaning.
For our Sauiour doth not say, that the Gospel must be preached throughout the world before the comming of Antichrist, but that it must be preached in all the world,
For our Saviour does not say, that the Gospel must be preached throughout the world before the coming of Antichrist, but that it must be preached in all the world,
For the Romane Empire, or Romane Emperour, or the seate of Maiestie in that Empire, then in the Apostles time settled at Rome, and hindering then the pompous appearance of the great Antichrist, was to be taken out of the way;
For the Roman Empire, or Roman Emperor, or the seat of Majesty in that Empire, then in the Apostles time settled At Room, and hindering then the pompous appearance of the great Antichrist, was to be taken out of the Way;
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out of which the seate Imperiall was to be translated into Greece, or into Germanie, or into any other Countrie else, that the Citie of Rome, and the Territories thereunto belonging, might the more easily be vsurped by Antichrist, as it is now possessed onely by the Pope, who thrust out the Emperour into some corner of the Romane world,
out of which the seat Imperial was to be translated into Greece, or into Germany, or into any other Country Else, that the city of Room, and the Territories thereunto belonging, might the more Easily be usurped by Antichrist, as it is now possessed only by the Pope, who thrust out the Emperor into Some corner of the Roman world,
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Imperatoris est Aquis, in Arduenna, quae est silua Galliae: Our Seate is at Rome; but the Emperours is at Aquae, in Arduenna, which is a Wood in France.
Imperatoris est Aquis, in Arduenna, Quae est silua Galliae: Our Seat is At Room; but the emperors is At water, in Arduenna, which is a Wood in France.
first, that the Gospell must be preached throughout the World by the Apostles, and their Successors, taking the word ( world ) either by Synechdoche, for all the knowne World by its habitation;
First, that the Gospel must be preached throughout the World by the Apostles, and their Successors, taking the word (world) either by Synecdoche, for all the known World by its habitation;
since euen through all the habitable World, then knowne to Geographers, the sound of the Gospell hath passed by the Apostles, after their dispersion abroad from Hierusalem, if we may relye vpon the report of ancient and late Historians:
since even through all the habitable World, then known to Geographers, the found of the Gospel hath passed by the Apostles, After their dispersion abroad from Jerusalem, if we may rely upon the report of ancient and late Historians:
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or truely, and plainely for the whole World indeed, which although it now doth not professe the faith of Christ, scarce in the sixth part, (for it is neere the ending,
or truly, and plainly for the Whole World indeed, which although it now does not profess the faith of christ, scarce in the sixth part, (for it is near the ending,
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and holden this word of faith long before this time, since it is not ouer-clouded in any part thereof with inuincible ignorance, God being so kinde and mercifull to all men,
and held this word of faith long before this time, since it is not overclouded in any part thereof with invincible ignorance, God being so kind and merciful to all men,
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and extraordinary, or by the word of grace preached euen in China, and in the Indians, by those three, who were called Thomas, so much praysed and celebrated for their generall preaching of the Word throughout the World, by that great learned man, Mr. Doctor Stapleton, in his Booke De tribus THOMAS.
and extraordinary, or by the word of grace preached even in China, and in the Indians, by those three, who were called Thomas, so much praised and celebrated for their general preaching of the Word throughout the World, by that great learned man, Mr. Doctor Stapleton, in his Book De tribus THOMAS.
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since first there is not scarce one Acre of ground, which properly, and absolutely belongeth to the Emperour, as hee is called Emperour of the Romanes ;
since First there is not scarce one Acre of ground, which properly, and absolutely belongeth to the Emperor, as he is called Emperor of the Romans;
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because what he now hath in possession in Hungarie, Bohemia, Carinthia, Silesia, &c. is by right of inheritance from his most illustrious Progenitors of Austria, and Hungaria, yee and the free Cities in Germanie are not subiect to the Emperours absolutely,
Because what he now hath in possession in Hungary, Bohemia, Carinthia, Silesia, etc. is by right of inheritance from his most illustrious Progenitors of Austria, and Hungary, ye and the free Cities in Germany Are not Subject to the emperors absolutely,
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but according to certaine conditions, and couenants, expressed and contayned in their seuerall Charters, most of them being situated without the Ancient Pale of the Romane Empire, vnder which they continued but a small time, being the last conquered, and the first recouered.
but according to certain conditions, and Covenants, expressed and contained in their several Charters, most of them being situated without the Ancient Pale of the Roman Empire, under which they continued but a small time, being the last conquered, and the First recovered.
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for till the Pope crowne him, who is by the seuen Princes Electors chosen, and called, King of the Romanes, (they might more truely say, of the Germanes ) they account him no Emperour.
for till the Pope crown him, who is by the seuen Princes Electors chosen, and called, King of the Romans, (they might more truly say, of the Germane) they account him no Emperor.
euen the power of the Venetians, and the King of Spayne in Italie, who with the great Duke of Tuscia, and other petty Potentates, haue vsurped vpon the Rights of the Empire so long a time, that they may now prescribe against the right owner.
even the power of the Venetians, and the King of Spain in Italy, who with the great Duke of Tuscia, and other Petty Potentates, have usurped upon the Rights of the Empire so long a time, that they may now prescribe against the right owner.
and Senate is at Rome. So that their former doubt, opposed against our Demonstration, is so throughly cleered, that we may, notwithstanding their wrangling allegations of the Gospell, not published throughout the World,
and Senate is At Room. So that their former doubt, opposed against our Demonstration, is so thoroughly cleared, that we may, notwithstanding their wrangling allegations of the Gospel, not published throughout the World,
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they are not to be brought forth, as opposites to that truth, which others, of as great learning and sound iudgement, haue deliuered out of the most sacred Scriptures, especially,
they Are not to be brought forth, as opposites to that truth, which Others, of as great learning and found judgement, have Delivered out of the most sacred Scriptures, especially,
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while they professe plainely, that this is their opinion concerning Antichrist, to wit, 1. That the Pope is Antichrist, and his Kingdome Antichristian.
while they profess plainly, that this is their opinion Concerning Antichrist, to wit, 1. That the Pope is Antichrist, and his Kingdom Antichristian.
A graue and good sentence, agreeable to the Truth ▪ if we respect the matter, howsoeuer in the manner of the reuealing of this Antichrist, they seeme to runne into Popish Tents, onely vpon a peaceable minde,
A graven and good sentence, agreeable to the Truth ▪ if we respect the matter, howsoever in the manner of the revealing of this Antichrist, they seem to run into Popish Tents, only upon a peaceable mind,
and zealous affection towards some of the Ancient Fathers, especially for the Greekes, DAMASCENE, and for the Latines, AVGVSTINE, who liuing before the sixe hundredth yeere after Christ, defined this matter onely vpon coniectures, according to that tradition, which is recorded in Hyppolitus his Oration concerning Antichrist ;
and zealous affection towards Some of the Ancient Father's, especially for the Greeks, DAMASCENE, and for the Latins, AUGUSTINE, who living before the sixe hundredth year After christ, defined this matter only upon Conjectures, according to that tradition, which is recorded in Hippolytus his Oration Concerning Antichrist;
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and yet if hee were true, he is no sound warrant for vs to build our faith vpon concerning Antichrist: For although the authoritie of ancient Fathers bee of great force in the litterall exposition of the Scriptures, out of which wee haue most fully declared the former question, What is that great Antichrist: yet haue they no place at all in determining of the second point, Who is this great Antichrist, because they liued before the time, wherein that great Antichrist, who lurked in those Fathers dayes vnder a mysterie, was to be detected, disclosed,
and yet if he were true, he is no found warrant for us to built our faith upon Concerning Antichrist: For although the Authority of ancient Father's bee of great force in the literal exposition of the Scriptures, out of which we have most Fully declared the former question, What is that great Antichrist: yet have they no place At all in determining of the second point, Who is this great Antichrist, Because they lived before the time, wherein that great Antichrist, who lurked in those Father's days under a mystery, was to be detected, disclosed,
but onely the iust detestation of so wicked a Monster, as is Antichrist, that draweth them to imagine the further deferring of his most dangerous and accursed approach. They are in hope: Wee are in faith: and both in loue. They expect a farre off:
but only the just detestation of so wicked a Monster, as is Antichrist, that draws them to imagine the further deferring of his most dangerous and accursed approach. They Are in hope: we Are in faith: and both in love. They expect a Far off:
Wee behold euen at hand the end of all these miseries by the fore-past reuealing, the present rage and raigning, the future happy ruine of Antichrist and his Kingdome now settled in Rome :
we behold even At hand the end of all these misery's by the forepast revealing, the present rage and reigning, the future happy ruin of Antichrist and his Kingdom now settled in Room:
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As wee yeeld to them in the iust execration of the odious nature of this abominable Antichrist, so farre as they prooue what they speake from the Scriptures:
As we yield to them in the just execration of the odious nature of this abominable Antichrist, so Far as they prove what they speak from the Scriptures:
and loue, to heare, and to iudge vs their deare Brethren, speaking with some knowledge, in true zeale, concerning the maner of the reuealing of Antichrist, which they hold yet to be in futuro. We finde to be fully finished, & in praeterito, & in praesenti, both in times before and now.
and love, to hear, and to judge us their deer Brothers, speaking with Some knowledge, in true zeal, Concerning the manner of the revealing of Antichrist, which they hold yet to be in futuro. We find to be Fully finished, & in praeterito, & in praesenti, both in times before and now.
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For wee want not the authoritie of ancient Fathers, either prophesying beforehand, or zealously publishing vpon his appearance, that the Great Antichrist is alreadie come,
For we want not the Authority of ancient Father's, either prophesying beforehand, or zealously publishing upon his appearance, that the Great Antichrist is already come,
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Fourthly, Chrysostome followed by Theophylact, Oecumenius, and Rudolphus Fluuiacensis, when both he and they after him ioyntly affirme that Antichrist by trecherie must destroy the Romane Empire.
Fourthly, Chrysostom followed by Theophylact, Oecumenius, and Rudolphus Fluuiacensis, when both he and they After him jointly affirm that Antichrist by treachery must destroy the Roman Empire.
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For to this Article speaketh, First, Tertullian, who in full assurance of what he speaketh, oftentimes vseth these words, Babylon, in our Apostle Saint IOHN, beareth the figure of the Citie of Rome;
For to this Article speaks, First, Tertullian, who in full assurance of what he speaks, oftentimes uses these words, Babylon, in our Apostle Saint JOHN, bears the figure of the city of Room;
yet in foresight of future Apostasie therein there beginning vnder a Mysterie, but afterward openly to be complemented, very often termeth that Citie Babylon, and the purple Whoore spoken of in the Reuelation, wherein sometimes hee was an inhabitant.
yet in foresight of future Apostasy therein there beginning under a Mystery, but afterwards openly to be Complemented, very often termeth that city Babylon, and the purple Whore spoken of in the Revelation, wherein sometime he was an inhabitant.
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(Now this cannot bee spoken of Babylon in Mesopotamia, which then was desolate, and where Hierome neuer liued.) Thirdly, Lactantius, who alluding to the Sybilline Oracle, saith, that when that head of the World shall fall,
(Now this cannot be spoken of Babylon in Mesopotamia, which then was desolate, and where Jerome never lived.) Thirdly, Lactantius, who alluding to the Sibylline Oracle, Says, that when that head of the World shall fallen,
and beginne to be NONLATINALPHABET, that is, but a street (or Impetus, for it is deriued either of NONLATINALPHABET sluo, or NONLATINALPHABET traho,) who can doubt,
and begin to be, that is, but a street (or Impetus, for it is derived either of sluo, or traho,) who can doubt,
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but that an end is at hand vpon all humane affaires, and vpon all the World? The words of the Sybill, to which he alludeth, are these (as learned Betuleius doth cite them) NONLATINALPHABET ▪ &c. Rome shall bee a street,
but that an end is At hand upon all humane affairs, and upon all the World? The words of the Sibyl, to which he alludeth, Are these (as learned Betuleius does Cite them) ▪ etc. Rome shall be a street,
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For Antichrist did no sooner appeare in his likenesse, but God in his mercie to wards his Elect, sent forth his faithfull Witnesses of euery sort, to publish abroad vnto the World, that the Mystery was reuealed,
For Antichrist did no sooner appear in his likeness, but God in his mercy to wards his Elect, sent forth his faithful Witnesses of every sort, to publish abroad unto the World, that the Mystery was revealed,
his Cause shall bee tryed by a Grand Inquest of twelue good men and true, (according to the onely most laudable custome of the Common-wealth of England, ) whereof, foure shall be Kings,
his Cause shall be tried by a Grand Inquest of twelue good men and true, (according to the only most laudable custom of the Commonwealth of England,) whereof, foure shall be Kings,
Behold, now the Prisoner standing at the Barre, who because hee is become a Peere in the World, shall haue an open Verdict, seuerally deliuered by euery Iuror;
Behold, now the Prisoner standing At the Bar, who Because he is become a Peer in the World, shall have an open Verdict, severally Delivered by every Juror;
The first Man of the Princes is Fredericke the Second, Emperour of Rome, who in iust execration of Popish Tyrannie plainely auouched, that there were many Antichrists amongst those Romane Bishops,
The First Man of the Princes is Frederick the Second, Emperor of Room, who in just execration of Popish Tyranny plainly avouched, that there were many Antichrists among those Roman Bishops,
The second is Otto, at that time Duke of Bauaria, who confesseth his assent vnto the Bishops, who affirmed, that the Pope was Antichrist, and ratifieth his settled iudgement by his iust reproofe of their inconstancie.
The second is Otto, At that time Duke of Bavaria, who Confesses his assent unto the Bishops, who affirmed, that the Pope was Antichrist, and ratifieth his settled judgement by his just reproof of their inconstancy.
The third is Menardus, that thrice Noble Earle of Tyrolis, who in his Apologie against the vniust dealing of Pope NICHOLAS the Fourth, saith plainely, that the Popes are nothing else but Antichrist.
The third is Menardus, that thrice Noble Earl of Tyrolis, who in his Apology against the unjust dealing of Pope NICHOLAS the Fourth, Says plainly, that the Popes Are nothing Else but Antichrist.
and divulged by a Councell gathered of all the States in the Empire at Rome, plainely auoweth of the Pope, then being Iohn the two and twentieth, that as hee was a counterfeite Shepheard :
and divulged by a Council gathered of all the States in the Empire At Room, plainly avoweth of the Pope, then being John the two and twentieth, that as he was a counterfeit Shepherd:
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The second Bishop dealeth more plainely and boldly, being President of a Synode, called by the King of France, then Hugo Capet, and holden at Rhemes by all the Bishops of that Kingdome, in the yeere of our Lord, nine hundred, ninetie and second (howsoeuer Baronius and Binnius would haue the truth thereof suppressed by a short relation of partiall Eginaldus, against the true report,
The second Bishop deals more plainly and boldly, being President of a Synod, called by the King of France, then Hugo Capet, and held At Rheims by all the Bishops of that Kingdom, in the year of our Lord, nine hundred, ninetie and second (howsoever Baronius and Binnius would have the truth thereof suppressed by a short Relation of partial Eginaldus, against the true report,
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and Golden Garment? Surely, because hee is void of Charitie, and puffed vp, and extolled onely by knowledge, hee is Antichrist sitting in the Temple of God,
and Golden Garment? Surely, Because he is void of Charity, and puffed up, and extolled only by knowledge, he is Antichrist sitting in the Temple of God,
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and shewing himselfe as if he were God. &c. The third of the Bishops is Eberardus Bishop of Salzburge, who in an Oration deliuered to the Bishops of Germanie, then assembled in a Councell at Ratissone, mightily inueigheth against the Pope, applying vnto him all the foresaid Prophecies of Daniel, Saint Paul, and Saint Iohn in the Reuelation ;
and showing himself as if he were God. etc. The third of the Bishops is Eberardus Bishop of Salzburge, who in an Oration Delivered to the Bishops of Germany, then assembled in a Council At Ratissone, mightily inveigheth against the Pope, applying unto him all the foresaid Prophecies of daniel, Saint Paul, and Saint John in the Revelation;
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plainly auouching, that Hildebrand first layd the foundation of Antichrist his Kingdome, vnder a colour of Religion; and that the Pope is vsually called Antichrist, of whom the SYBILS, olde HYDASPES and others did prophecie. The fourth,
plainly avouching, that Hildebrand First laid the Foundation of Antichrist his Kingdom, under a colour of Religion; and that the Pope is usually called Antichrist, of whom the SYBILS, old HYDASPES and Others did prophecy. The fourth,
and the last Bishop, but not of the least learning, is Robert Grosthead, the good Bishop of Lincolne, who a little before his death, in the yeere of our LORD, one thousand, two hundred and fiftieth,
and the last Bishop, but not of the least learning, is Robert Grosseteste, the good Bishop of Lincoln, who a little before his death, in the year of our LORD, one thousand, two hundred and fiftieth,
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euen when this Realme of England was most of all oppressed with Popish Tyrannie, did demonstrate the Pope to be the Great Antichrist, by that heauie destruction, which the Pope brought vpon many Christian soules, concluding all with these words, against that Monster:
even when this Realm of England was most of all oppressed with Popish Tyranny, did demonstrate the Pope to be the Great Antichrist, by that heavy destruction, which the Pope brought upon many Christian Souls, concluding all with these words, against that Monster:
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Eius auaritiae totus non sufficit orbis: Eius luxuriae Meretrix non sufficit omnis: that is, Not all the World can well suffice His greedy hearts desire:
Eius auaritiae totus non sufficit Orbis: Eius Luxuriae Meretrix non sufficit omnis: that is, Not all the World can well suffice His greedy hearts desire:
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Nor all the Worlds Harlots quench His lustfull burning fire. Well: the Bishops haue dealt plainely, and truely to the discharge of a good Conscience. Let the Monkes be produced:
Nor all the World's Harlots quench His lustful burning fire. Well: the Bishops have dealt plainly, and truly to the discharge of a good Conscience. Let the Monks be produced:
The second is Nodbertus, or Norebertus the superstitious Founder of the Praemonstratenses, who about the yeere of our Lord, one thousand, one hundreth,
The second is Nodbertus, or Norebertus the superstitious Founder of the Praemonstratenses, who about the year of our Lord, one thousand, one Hundredth,
and nineteenth, affirmed euen to the face of Pope Honorius the Second, and vnto Saint Bernard, that Antichrist was neere, and in that very Generation to be reuealed,
and nineteenth, affirmed even to the face of Pope Honorius the Second, and unto Saint Bernard, that Antichrist was near, and in that very Generation to be revealed,
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which indeed he being aduanced to the Dignitie of the Arch-Bishopricke of Magdeburge afterward, saw inflicted by the Pope vpon the good Waldenses and Albigenses. The third is one Hay-abalus a Monke, who taught publikely at Auimon, that he was bound to preach this Doctrine to the World, that Rome was Babylon, and the Pope with his Cardinals were the Great Antichrist ;
which indeed he being advanced to the Dignity of the Arch-Bishopricke of Magdeburg afterwards, saw inflicted by the Pope upon the good Waldenses and Albigenses. The third is one Hay-abalus a Monk, who taught publicly At Auimon, that he was bound to preach this Doctrine to the World, that Rome was Babylon, and the Pope with his Cardinals were the Great Antichrist;
The fourth, and the last, and yet of greatest authoritie, and renowne amongst all Popelings, is Saint Bernard, the worthy Abbot of Clarae-vallis, who feared not to write thus vnto one GERARDVS DE LORITORIO:
The fourth, and the last, and yet of greatest Authority, and renown among all Popelings, is Saint Bernard, the worthy Abbot of Clarae-vallis, who feared not to write thus unto one GERARDVS DE LORITORIO:
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The Beast in the Reuelation, to which is giuen a mouth speaking Blasphemies, and making Warre with the Saints, possesseth PETERS Chaire, as a Lyon readie to the prey.
The Beast in the Revelation, to which is given a Mouth speaking Blasphemies, and making War with the Saints, Possesses PETER'S Chair, as a lion ready to the prey.
as too too partiall, and so worthily to be challenged, we haue a Decem tales, others void of exception, readie vpon the call to appeare, as amongst the Princes, Fredericke Barbarossa Emperour, who writing to the Cardinalls, said, that the authority of the Romane See had loosed the reines of boldnesse ;
as too too partial, and so worthily to be challenged, we have a Decem tales, Others void of exception, ready upon the call to appear, as among the Princes, Frederick Barbarossa Emperor, who writing to the Cardinals, said, that the Authority of the Roman See had loosed the reins of boldness;
(the famous suppressour of that Raging Tyrant Boniface the eight,) caused his coyne of Gold to be stamped on the inside with these words, Perdam nomen Babylonis, I will destroy the name of Babylon, meaning Rome, the seate of Pope Iulius the second, his deadly enemie;
(the famous suppressour of that Raging Tyrant Boniface the eight,) caused his coin of Gold to be stamped on the inside with these words, Perdam Nome Babylonis, I will destroy the name of Babylon, meaning Room, the seat of Pope Julius the second, his deadly enemy;
and lastly, our most Puissant Princes, and Kings of England, King Iohn, King Edward the third, King Henrie the eight, King Edward the sixth, blessed Queene Elizabeth, all of them to their power renouncing the Pope, as the very Antichrist ;
and lastly, our most Puissant Princes, and Kings of England, King John, King Edward the third, King Henry the eight, King Edward the sixth, blessed Queen Elizabeth, all of them to their power renouncing the Pope, as the very Antichrist;
Secondly, amongst the Bishops, Nilus of Thessalonica pulling downe the Popish Primacie, and Probus Tullenses, shewing the Popes Legats to be Antichrists seruants:
Secondly, among the Bishops, Nilus of Thessalonica pulling down the Popish Primacy, and Probus Tullenses, showing the Popes Legates to be Antichrists Servants:
and Honorius Augustodunensis, auouching the seate of the beast to be in the Pope, and Cardinalls, yea and all the Bishops of Fraunce in the dayes of Lewes the twelfth,
and Honorius Augustodunensis, avouching the seat of the beast to be in the Pope, and Cardinals, yea and all the Bishops of France in the days of Lewes the twelfth,
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and of England in the Raigne of Henrie the eight, and Edward the sixth renouncing the Pope. Lastly, amongst the Monks, Henrie the Scholler of Petrus de Bruis, calling Rome, Sodome and Babylon ;
and of England in the Reign of Henry the eight, and Edward the sixth renouncing the Pope. Lastly, among the Monks, Henry the Scholar of Peter de Bruis, calling Room, Sodom and Babylon;
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we can produce whole Churches, as at Leodium, whole Synods, as those of Rome vnder Otho, Fredericke, and Lewes Bauarus, and a great many such Councels holdē in France ;
we can produce Whole Churches, as At Leodium, Whole Synods, as those of Room under Otho, Frederick, and Lewes Bauarus, and a great many such Counsels held in France;
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yea whole peoples in Countreys, who euer reiected the bondage of this Antichrist, as in England those faithfull ones, whome they wickedly nickenamed for Lollords ;
yea Whole peoples in Countries', who ever rejected the bondage of this Antichrist, as in England those faithful ones, whom they wickedly nickname for Lollords;
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and in the Mountaines of Rhetia aboue Sauoy, the faithfull Inhabitants of Vallis and Telina, who had, from their first conuersion to Christ, alwayes their owne true Pastors, neuer subiect to the bondage of Babylon, and Antichrist, Rome, and the Pope. But me thinks I heare some Papists except against all these voyces,
and in the Mountains of Rhetia above Savoy, the faithful Inhabitants of Valleys and Telina, who had, from their First conversion to christ, always their own true Pastors, never Subject to the bondage of Babylon, and Antichrist, Rome, and the Pope. But me thinks I hear Some Papists except against all these voices,
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But to these men I cannot make a better reply, then such as that of Elijah vnto wicked Ahab, proudly demaunding, Art thou he that troubleth Israel? when he said, I haue not troubled Israel,
But to these men I cannot make a better reply, then such as that of Elijah unto wicked Ahab, proudly demanding, Art thou he that Troubles Israel? when he said, I have not troubled Israel,
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first attempted by Pope Hildebrand, Gregorie the seuenth, with such trouble to all Christendome, that euen at that time all honest and good men for the most part said, that HILDEBRAND was Antichrist, and that the kingdome of Antichrist did then begin.
First attempted by Pope Hildebrand, Gregory the Seventh, with such trouble to all Christendom, that even At that time all honest and good men for the most part said, that HILDEBRAND was Antichrist, and that the Kingdom of Antichrist did then begin.
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The second specialtie is, their schismes, which, as they were many (for Onuphrius in his Chronologie of Popes reckoneth thirtie:) so were they pursued by Antipopes with such hatred, that good men euen thereupon adiudged the Pope to be the Antichrist, as Gerochus Bishop of Richemberge thought of those two firebrands of hell, Octauianus called Victor, and his potent competitor Alexander the third.
The second specialty is, their schisms, which, as they were many (for Onuphrius in his Chronology of Popes Reckoneth thirtie:) so were they pursued by Antipopes with such hatred, that good men even thereupon adjudged the Pope to be the Antichrist, as Gerochus Bishop of Richemberge Thought of those two firebrands of hell, Octavianus called Victor, and his potent competitor Alexander the third.
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The third and last specialtie is, their most vile, filthie, and abominable liues, abounding in all Pride, Couetousnesse, Sacriledge, Symonie, Lecherie, Trecherie,
The third and last specialty is, their most vile, filthy, and abominable lives, abounding in all Pride, Covetousness, Sacrilege, Simony, Lechery, Treachery,
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and most faithfull Friends, and Seruants could not but inueigh against Rome, which they name Babylon, and the Pope, whom they call Antichrist, as it is plainely to be seene in the Satyres of Bernardus Cluniacensis, Dantes his Sonnets, Petrarches Epistles, and in the learned Works of Ioannes Sarisburiensis, to whom,
and most faithful Friends, and Servants could not but inveigh against Room, which they name Babylon, and the Pope, whom they call Antichrist, as it is plainly to be seen in the Satires of Bernard Cluniacensis, Dantes his Sonnets, Petrarches Epistles, and in the learned Works of Ioannes Sarum, to whom,
as to his very great Familiar, Pope ADRIAN the Fourth vsed often to say, that many of the Romane Bishops did rather succeede ROMVLVS in killing, then PETER in feeding. For indeede wee need no further euidence for this point,
as to his very great Familiar, Pope ADRIAN the Fourth used often to say, that many of the Roman Bishops did rather succeed ROMVLVS in killing, then PETER in feeding. For indeed we need no further evidence for this point,
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he will borrow a point in Law to speake it!) their Louers, false Popes were thrust vp into PETERS Chayre, who were not to be written in the Catalogue of the Romane Bishops,
he will borrow a point in Law to speak it!) their Lovers, false Popes were thrust up into PETER'S Chair, who were not to be written in the Catalogue of the Roman Bishops,
but in truth they could neyther hold it in any longer, nor carry it out any further, their consciences constrayning them against their wills to tell the truth.
but in truth they could neither hold it in any longer, nor carry it out any further, their Consciences constraining them against their wills to tell the truth.
So that now, I hope, all doubts being cleered, which any way were made against our Demonstration, wee may conclude fully, that the Pope of Rome is that great Antichrist, whose Kingdome is by little and little to be diminished by the preaching of Gods Word,
So that now, I hope, all doubts being cleared, which any Way were made against our Demonstration, we may conclude Fully, that the Pope of Room is that great Antichrist, whose Kingdom is by little and little to be diminished by the preaching of God's Word,
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Whereupon now for vse of all before deliuered, concerning the great Antichrist, we (my deare Brethren) may iustly take vp both lamentation, and exultation, weeping, and reioycing;
Whereupon now for use of all before Delivered, Concerning the great Antichrist, we (my deer Brothers) may justly take up both lamentation, and exultation, weeping, and rejoicing;
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For concerning many Brethren now liuing in England, we may with S. Paul conceiue great heauinesse and continuall sorrow in our hearts, because that they see not in what a great captiuitie vnder this great Antichrist, they (poore soules!) lye enthralled.
For Concerning many Brothers now living in England, we may with S. Paul conceive great heaviness and continual sorrow in our hearts, Because that they see not in what a great captivity under this great Antichrist, they (poor Souls!) lie enthralled.
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For as the foolish companions of Vlysses, besotted with the inchanted and poysonous cups of the lewd Ha•lot Circe, thought themselues to bee the best men,
For as the foolish Sodales of Ulysses, besotted with the enchanted and poisonous cups of the lewd Ha•lot circe, Thought themselves to be the best men,
euen so, many silly foules, like blinde Moles, or Dormise, lurking in the by-waies, and secret corners of Cities and Countrey, throughout almost all the Counties of England, being made fully drunken with the Deuillish potions of the whorish Babylon, thinke themselues onely to bee the best Catholikes, and Orthodox Christians,
even so, many silly fowls, like blind Moles, or Dormice, lurking in the byways, and secret corners of Cities and Country, throughout almost all the Counties of England, being made Fully drunken with the Devilish potions of the whorish Babylon, think themselves only to be the best Catholics, and Orthodox Christians,
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being in truth at this time as farre blinded touching Antichrist, as the Iewes were in the time of Christ concerning the Messiah, whom they then daily looked for,
being in truth At this time as Far blinded touching Antichrist, as the Iewes were in the time of christ Concerning the Messiah, whom they then daily looked for,
For so it is with these doting Pontificians, that although they daily make speech of Antichrist with much detestation of his mostlewd & abominable waies;
For so it is with these doting Pontificians, that although they daily make speech of Antichrist with much detestation of his mostlewd & abominable ways;
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and accustomarie actions of the Romane Papacie, with the fore-told villanies of the great Antichrist ; I am perswaded, they could not but acknowledge, how farre they haue beene deceiued before,
and accustomarie actions of the Roman Papacy, with the foretold villainies of the great Antichrist; I am persuaded, they could not but acknowledge, how Far they have been deceived before,
For ignorance, it is to worship what you know not, euen in an vnknowne tongue, (as Latine is to most men) an vnknowne god, made of bread by your Priests.
For ignorance, it is to worship what you know not, even in an unknown tongue, (as Latin is to most men) an unknown god, made of bred by your Priests.
And for obstinacie, you declare it by your stiffe maintayning of so many idle Ceremonies, and your open recusancie, of communicating with vs, who gladly would say vnto you all,
And for obstinacy, you declare it by your stiff maintaining of so many idle Ceremonies, and your open recusancy, of communicating with us, who gladly would say unto you all,
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But (alas) I finde you holden downe within this Dungeon, by the hard and heauy chaynes of Oathes and Vowes, which you haue rashly vndertaken for that hellish Beasts sake, vnder a pretence of great perfection;
But (alas) I find you held down within this Dungeon, by the hard and heavy chains of Oaths and Vows, which you have rashly undertaken for that hellish Beasts sake, under a pretence of great perfection;
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when, in truth, they are no better then the snarled cords of redoubled iniquitie, entangling your consciences with a meere will-worship, tending onely to your destruction.
when, in truth, they Are no better then the snarled cords of redoubled iniquity, entangling your Consciences with a mere will-worship, tending only to your destruction.
now vnder boord, a few crummes or scraps of feyned fauours, folden vp, and that very rudely, in a Breue or two? And is not this a yoke which neither you nor your Fathers were able to beare, to be tyed vnto that most vile, idle,
now under board, a few crumbs or scraps of feigned favours, folden up, and that very rudely, in a Breve or two? And is not this a yoke which neither you nor your Father's were able to bear, to be tied unto that most vile, idle,
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and their regular obedience is but a Cloke for Libertines to liue as they list? Qui volet immundum in mundo cognoscere Mundū, Exploret rasos, vestales, at { que } cucullos:
and their regular Obedience is but a Cloak for Libertines to live as they list? Qui volet Immundum in mundo cognoscere Mundum, Exploret rasos, Vestals, At { que } cucullos:
but either the Antike shew of a priuate Masse, at which you stand gaping like Tantalus, for his Apples in Hell, the Priest offering vp an vncharitable Sacrifice,
but either the Antic show of a private Mass, At which you stand gaping like Tantalus, for his Apples in Hell, the Priest offering up an uncharitable Sacrifice,
it is but some slubbered vp idle Discourse concerning someone wil-worship or other, for Processions, Pilgrimages, retayning of Reliques, worshipping of Images, shrining false Saints,
it is but Some slubbered up idle Discourse Concerning someone will-worship or other, for Procession, Pilgrimages, retaining of Relics, worshipping of Images, shrining false Saints,
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as Saint Campian, Saint Garnet, Saint Oldcorne, &c. or some powerfull Exorcismes, such as Father Edmunds vsed at Denham, and the great Fryer of France, Sebastian Michaelis exercised in Prouance, vpon two Deuils, who possessing two poore Wenches conspired against the Huguenots, to maintaine by Discourse the Doctrines of Poperie,
as Saint Campian, Saint Garnet, Saint Oldcorn, etc. or Some powerful Exorcisms, such as Father Edmunds used At Denham, and the great Fryer of France, Sebastian Michaelis exercised in Prouance, upon two Devils, who possessing two poor Wenches conspired against the Huguenots, to maintain by Discourse the Doctrines of Popery,
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seeing first their foundation of true resolution is weake, and wicked, euen Mans free-will, able (say they) by the helpe of God, not yet dwelling in him,
seeing First their Foundation of true resolution is weak, and wicked, even men freewill, able (say they) by the help of God, not yet Dwelling in him,
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but moouing and helping, to prepare it selfe vnto Iustification, not only by suffering, but also by doing, when the Holy Ghost telleth vs, that when wee were dead in our sinnes, God quickned vs together with Christ:
but moving and helping, to prepare it self unto Justification, not only by suffering, but also by doing, when the Holy Ghost Telleth us, that when we were dead in our Sins, God quickened us together with christ:
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But who are they? Surely your Iaylors, sent by the Man of sinne, eyther from Rome, or Rhemes, Salamanca, Vallidolid, Conimbricum, or some such other strong Towre of Iebus, where stand the Blind and Lame, in as high respect,
But who Are they? Surely your Jailors, sent by the Man of sin, either from Room, or Rheims, Salamanca, Vallidolid, Conimbricum, or Some such other strong Tower of Jebus, where stand the Blind and Lame, in as high respect,
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as was the Palladium, in the Castle of Troy: Men, I say, of monstrous shape, furnished by their Teachers, (such as good Robin Cowbucke, aliâs, Parsons,) with all Craft, and Crueltie:
as was the Palladium, in the Castle of Troy: Men, I say, of monstrous shape, furnished by their Teachers, (such as good Robin Cowbucke, aliâs, Parsons,) with all Craft, and Cruelty:
But what care they for that? For who else is their Master, but the dissembling Deuill, that teacheth them to counterfeit euery shape of mē in the world, contrary to the Apostle his rule, who will not haue vs to be conformed to this world? For as the Polypus, to auoyd the hands of fishers, will turne himselfe into the colour of euery thing he lyeth next:
But what care they for that? For who Else is their Master, but the dissembling devil, that Teaches them to counterfeit every shape of men in the world, contrary to the Apostle his Rule, who will not have us to be conformed to this world? For as the Polypus, to avoid the hands of Fishers, will turn himself into the colour of every thing he lies next:
now like a rich Farmer, now like a poore begger, Rat-catcher, Glasse-man, Pedlar, or in other such disguisement, both contrarie to their zeale of their falsly so called Catholique faith, which at their admission into their Seminaries,
now like a rich Farmer, now like a poor beggar, Ratcatcher, Glasse-man, Pedlar, or in other such disguisement, both contrary to their zeal of their falsely so called Catholic faith, which At their admission into their Seminaries,
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I know their Great Cardinall would here excuse thē, by the example of Eusebius Samosatenus, who in the Arian-persecution went about through Phaenicia, Syria, and other places in a souldiers habit, to teach Gods people the Catholique truth.
I know their Great Cardinal would Here excuse them, by the Exampl of Eusebius Samosatene, who in the Arian-persecution went about through Phoenicia, Syria, and other places in a Soldiers habit, to teach God's people the Catholic truth.
who teach falsehood, where he spake truth, who vnder a colour of Catholique doctrine, infuse the poyson of treasonable Designes, into the heads & hearts of their hearers;
who teach falsehood, where he spoke truth, who under a colour of Catholic Doctrine, infuse the poison of treasonable Designs, into the Heads & hearts of their hearers;
or sold, as you well find by the cunning dealing of one Man onely, Iohn Gerrard by name, whose knauerie discouered by the Author of those venemous Quodlibets, doth sufficiently assure vs of the like way taken, not onely by the Iesuites, but also euen by the Secular Priests, who are as iealous ouer you,
or sold, as you well find by the cunning dealing of one Man only, John Gerard by name, whose knavery discovered by the Author of those venomous Quodlibets, does sufficiently assure us of the like Way taken, not only by the Iesuites, but also even by the Secular Priests, who Are as jealous over you,
for their Crueltie practised vpon you, and intended against vs. For doe not you find by their haunt vnto your Houses, a bondage in your soules to vnnecessary obseruations of Fasting, and other Abstinences;
for their Cruelty practised upon you, and intended against us For doe not you find by their haunt unto your Houses, a bondage in your Souls to unnecessary observations of Fasting, and other Abstinences;
an emptinesse in your Purses by ordinarie Pensions, and extraordinary Contributions, for the pretended furtherance of the Catholike Cause? How many Nobles,
an emptiness in your Purses by ordinary Pensions, and extraordinary Contributions, for the pretended furtherance of the Catholic Cause? How many Nobles,
the Countrie is ful of such Dilapidatiōs, occasion'd only by their own too simple gentlenesse, and these Cormorants too vnsatiable greedinesse, whereby they make as great a prey of their poore, seduced, simple and besotted Followers,
the Country is full of such Dilapidations, occasioned only by their own too simple gentleness, and these Cormorants too unsatiable greediness, whereby they make as great a prey of their poor, seduced, simple and besotted Followers,
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Surely I cannot but feare and quake to thinke of the mischiefe, intended against this flourishing Kingdome of England, by Pope and Papists, set on fire by Hellish Iesuites, and Seminarie Priests;
Surely I cannot but Fear and quake to think of the mischief, intended against this flourishing Kingdom of England, by Pope and Papists, Set on fire by Hellish Iesuites, and Seminary Priests;
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yea to register for Saints the chiefest Authors of this deuillish intendment, I need goe no further then to Eudaemons Apologie, soundly and most religiously confuted by the most Learned and Reuerend Authour of the Antilogie. So that all the premisses put together, haue enforced mee to this settled iudgement concerning a Papist, which without any feare,
yea to register for Saints the chiefest Authors of this devilish intendment, I need go no further then to Eudaemons Apology, soundly and most religiously confuted by the most Learned and Reverend Author of the Antilogy. So that all the premises put together, have Enforced me to this settled judgement Concerning a Papist, which without any Fear,
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But euery Papist, as a Papist, is a sworne Slaue of Antichrist, because, as a Papist, hee holdeth onely of the Pope, whom wee haue sufficiently prooued before to be that Great Antichrist. Therefore no Papist as a Papist is a true Christian.
But every Papist, as a Papist, is a sworn Slave of Antichrist, Because, as a Papist, he holds only of the Pope, whom we have sufficiently proved before to be that Great Antichrist. Therefore no Papist as a Papist is a true Christian.
Hee may bee baptized in the name of the Father, and of the Sonne, and of the Holy Ghost, according to the outward forme, (not to be iterated vpon his Conuersion by a new Baptisme;) but not according to the inuisible Grace, which through his Apostasie, hee either receiued not at all,
He may be baptised in the name of the Father, and of the Son, and of the Holy Ghost, according to the outward Form, (not to be iterated upon his Conversion by a new Baptism;) but not according to the invisible Grace, which through his Apostasy, he either received not At all,
or if hee made some small shew of it only, he wilfully thrust it from him, by the Witchcraft of his wicked Stepdame, the Romish Synagogue, which as Hierusalem in the Prophet bare children vnto God,
or if he made Some small show of it only, he wilfully thrust it from him, by the Witchcraft of his wicked Stepdame, the Romish Synagogue, which as Jerusalem in the Prophet bore children unto God,
None who giue any Primacie to the Pope in another mans Dominion, wherein he liueth as a member of that Common-wealth, can bee a true subiect to that his owne Liege King, and naturall Soueraigne.
None who give any Primacy to the Pope in Another men Dominion, wherein he lives as a member of that Commonwealth, can be a true Subject to that his own Liege King, and natural Sovereign.
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contrarying therein the precept of the Apostle, who willeth vs to render to all their dues, tribute, to whom tribute is due; custome, to whom custome; feare, to whom feare; honour, to whom honour.
contrarying therein the precept of the Apostle, who wills us to render to all their dues, tribute, to whom tribute is due; custom, to whom custom; Fear, to whom Fear; honour, to whom honour.
as it was prooued in the dayes of King Henry the eight, largely and learnedly by two great Clarkes of that time, Stephen Gardiner Bishop of Winchester, and Cuthbert Tonstall Bishop of Duresme. For the very title of (Supreme head next vnder Christ, &c.) is assigned vnto Kings and Princes, first, by the Holy Ghost in Scripture,
as it was proved in the days of King Henry the eight, largely and learnedly by two great Clerks of that time, Stephen Gardiner Bishop of Winchester, and Cuthbert Tunstall Bishop of Duresme. For the very title of (Supreme head next under christ, etc.) is assigned unto Kings and Princes, First, by the Holy Ghost in Scripture,
as indeed vnto him, who hath a chiefedome or superioritie ouer vs, like as Dauid was called the head of the Nations, and Saul tearmed the head of the Tribes: secondly, by the ancient Fathers both assembled in Councell,
as indeed unto him, who hath a chiefdom or superiority over us, like as David was called the head of the nations, and Saul termed the head of the Tribes: secondly, by the ancient Father's both assembled in Council,
as in the eight Toletan, where they all accord to the wordes of K. Reccesiunthus, saying, the cause of gouerning the members, is the saluation of the head:
as in the eight Toledan, where they all accord to the words of K. Reccesiunthus, saying, the cause of governing the members, is the salvation of the head:
and seuerally whensoeuer they had iust occasion to manifest, or demonstrate their most respectfull and bounden obedience to Regall Soueraignety, as witnesse for the Latine Fathers, Tertullian, when he saith;
and severally whensoever they had just occasion to manifest, or demonstrate their most respectful and bounden Obedience to Regal Sovereignty, as witness for the Latin Father's, Tertullian, when he Says;
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and for the Greeke Church, Chrysostome, when bewayling the miserie of the Antiochians likely to ensue for their despitefull outrage done vpon the statue of Theodosius the Great, he said:
and for the Greek Church, Chrysostom, when bewailing the misery of the antiochians likely to ensue for their despiteful outrage done upon the statue of Theodosius the Great, he said:
secondly, the Iesuits fraudulently maintaining as much as the other, hold him to haue a Primacie directly in spiritualibus, and in Temporall things indirectly;
secondly, the Iesuits fraudulently maintaining as much as the other, hold him to have a Primacy directly in Spiritualibus, and in Temporal things indirectly;
only in ordine ad spiritualia: thirdly, the Parisians and secular Priests, our English Dormise ▪ such as Hart, Watson, together with Doctor Barkeley, howsoeuer they collogue with Christian Princes in granting vnto them a chiefedome,
only in Order ad spiritualia: Thirdly, the Parisians and secular Priests, our English Dormice ▪ such as Heart, Watson, together with Doctor Barkley, howsoever they collogue with Christian Princes in granting unto them a chiefdom,
or Primacie within their Dominions in temporall affaires, yet will they not in any case derogate any one iot from the Popes supremacie in spiritualibus, making the Pope to be head of the Church,
or Primacy within their Dominions in temporal affairs, yet will they not in any case derogate any one jot from the Popes supremacy in Spiritualibus, making the Pope to be head of the Church,
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But surely for my part (and I thinke I may speake for all my Christian Brethren that heare me this day) I can hardly trust their inward loyaltie because both their positiue doctrine touching obedience,
But surely for my part (and I think I may speak for all my Christian Brothers that hear me this day) I can hardly trust their inward loyalty Because both their positive Doctrine touching Obedience,
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For their Doctrine is this, as Warmington saith, first broached by Aquinas and as Watson doth proue, maintained by Iesuits, that So soone as any Prince is denounced excommunicated for Apostasie from the faith, his subiects are then absolued from his gouernment, and from the oath of their alleageance;
For their Doctrine is this, as Warmington Says, First broached by Aquinas and as Watson does prove, maintained by Iesuits, that So soon as any Prince is denounced excommunicated for Apostasy from the faith, his Subjects Are then absolved from his government, and from the oath of their allegiance;
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Now can any Prince be secured of the loyaltie of such men, as hold this for an Article of their Christian beliefe? If they shame to maintaine such absurd positions as these are, most abhorring both from Nature and Grace:
Now can any Prince be secured of the loyalty of such men, as hold this for an Article of their Christian belief? If they shame to maintain such absurd positions as these Are, most abhorring both from Nature and Grace:
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Yet their seuerall dayly practices against Christian Princes, and especially against the Soueraigne Maiestie of the Kings & Queenes of England, may giue vs good occasion iustly to suspect them for treacherous traitors vnto our State.
Yet their several daily practices against Christian Princes, and especially against the Sovereign Majesty of the Kings & Queens of England, may give us good occasion justly to suspect them for treacherous Traitors unto our State.
For first, doe they esteeme any better of his Maiestie, then they did of Queene Elizabeth? That blessed Princesse was expressely excommunicated by Pius Quintus :
For First, do they esteem any better of his Majesty, then they did of Queen Elizabeth? That blessed Princess was expressly excommunicated by Pius Quintus:
and is not his most sacred Maiestie included vnder the first clause of that Babylonish bead-rowle, commonly called Bulla caenae, wherein the Pope himselfe euery yeere,
and is not his most sacred Majesty included under the First clause of that Babylonish beadroll, commonly called Bulla Caenae, wherein the Pope himself every year,
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since Martin the fifth, or as some say, Clement the fifth, vpon the Thursday in Holy weeke, doth denounce excommunicate all Heretikes, as they call vs, Hussites, Wicklenists, Lutherans, Zwinglians, Caluinists,
since Martin the fifth, or as Some say, Clement the fifth, upon the Thursday in Holy Week, does denounce excommunicate all Heretics, as they call us, Hussites, Wicklenists, Lutherans, Zwinglians, Calvinists,
Secondly, can wee conceiue better hope of these men, swearing Alleageance vnto His Maiestie, then our Fathers had of Stephen Gardiner, Boner, Tonstall, and others, who sware to the Supremacie, in the dayes of Henry the Eight, which afterward in Queene Maries they vtterly abiured? Certainely, the small number of Papists swearing fealtie;
Secondly, can we conceive better hope of these men, swearing Allegiance unto His Majesty, then our Father's had of Stephen Gardiner, Boner, Tunstall, and Others, who sware to the Supremacy, in the days of Henry the Eight, which afterwards in Queen Mary's they utterly abjured? Certainly, the small number of Papists swearing fealty;
enforce me to doubt of them, especially, since they are not ashamed to maintaine the vse of Equiuocation amongst vs, whom they account Heretikes, practising the knauery of the old Helcesaitae, who made this the ground of their wicked dissimulation; lingua iurani, mentem iniuratam gero;
enforce me to doubt of them, especially, since they Are not ashamed to maintain the use of Equivocation among us, whom they account Heretics, practising the knavery of the old Helcesaitae, who made this the ground of their wicked dissimulation; lingua iurani, mentem iniuratam gero;
and since they allow of the Popes Dispensation, by which at his pleasure, or vpon their owne motion, they hold themselues absolued from the bond of their Oath.
and since they allow of the Popes Dispensation, by which At his pleasure, or upon their own motion, they hold themselves absolved from the bound of their Oath.
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and treacherous designes, vpon the least occasion ministred vnto them by their Masters of all this misrule, the Deuill and the Pope; Non diu fallit falsum ;
and treacherous designs, upon the least occasion ministered unto them by their Masters of all this misrule, the devil and the Pope; Non Diu Falls falsum;
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my second probleme, touching the false-hood of Popish fealtie, is plaine enough to demonstrate the miserable captiuitie, wherein they, the bond-slaues of Antichrist, lye enthralled, being blinded in minde, the right eye of their iudgement put out,
my second problem, touching the falsehood of Popish fealty, is plain enough to demonstrate the miserable captivity, wherein they, the bondslaves of Antichrist, lie enthralled, being blinded in mind, the right eye of their judgement put out,
that wee cannot but much pitty them, if they would bee pittied, and beseech God in his mercy once to open their eyes, that they may behold the cleere light of true knowledge,
that we cannot but much pity them, if they would be pitied, and beseech God in his mercy once to open their eyes, that they may behold the clear Light of true knowledge,
of weeping for them, into reioyceing for our selues, we may all say with DAVID, Blessed be the Lord, who hath not giuen vs euer for a prey vnto their teeth:
of weeping for them, into reioyceing for our selves, we may all say with DAVID, Blessed be the Lord, who hath not given us ever for a prey unto their teeth:
Surely many Prophets and righteous men liuing in times before, vnder Popish darknesse, and Antichristian slauerie, haue much desired to see those things which we see, and haue not seene them;
Surely many prophets and righteous men living in times before, under Popish darkness, and Antichristian slavery, have much desired to see those things which we see, and have not seen them;
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and wee see with our eyes, to the comfort of our hearts, an absolute libertie from all forrayne power, repurchased by our Soueraigne Princes, enforced for their more secure and safe raigning, to draw out of the Scabbard of the Common Right set downe in our Lawes, the Temporall Sword, that,
and we see with our eyes, to the Comfort of our hearts, an absolute liberty from all foreign power, repurchased by our Sovereign Princes, Enforced for their more secure and safe reigning, to draw out of the Scabbard of the Common Right Set down in our Laws, the Temporal Sword, that,
as a most learned obseruer of true witnesses hath gathered out of the proceedings of our Princes, England is the fatall foe to the Papall See, and Popish tyrannie.
as a most learned observer of true Witnesses hath gathered out of the proceedings of our Princes, England is the fatal foe to the Papal See, and Popish tyranny.
For as Brittaine was the first Kingdome, which amongst the Gentiles publikely professed the faith of Christ, in the dayes of good King Lucius, about some hundred and fourescore yeeres after Christ, vnder the very same forme of Discipline, which by Gods especiall Grace, it hath constantly retayned euer since the first planting,
For as Britain was the First Kingdom, which among the Gentiles publicly professed the faith of christ, in the days of good King Lucius, about Some hundred and fourescore Years After christ, under the very same Form of Discipline, which by God's especial Grace, it hath constantly retained ever since the First planting,
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and now in despite of the deluding Deuill, and doting Disciplinarians, it happily exerciseth by the orderly hands of Arch-Bishops in Prouinces, Bishops in Diocesses,
and now in despite of the deluding devil, and doting Disciplinarians, it happily Exerciseth by the orderly hands of Arch-Bishops in Provinces, Bishops in Dioceses,
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and Priests, ( Presbyter• ) not lay Elders, (such as some, according to their owne onely phantasies, haue of late times, to the great trouble of the Churches Order ▪ newly deuised) but preaching Ministers of the blessed Word, sent by the Bishops out of Cathedrall Churches into Parishes abroad:
and Priests, (Presbyter•) not lay Elders, (such as Some, according to their own only fantasies, have of late times, to the great trouble of the Churches Order ▪ newly devised) but preaching Ministers of the blessed Word, sent by the Bishops out of Cathedral Churches into Parishes abroad:
and deliuereth it selfe from his burdensome bondage, by exalting in it selfe the most free vse of a double Sword, both Spirituall and Temporall, restored to her Gouernours by the three Great Estates assembled in Parliaments;
and Delivereth it self from his burdensome bondage, by exalting in it self the most free use of a double Sword, both Spiritual and Temporal, restored to her Governors by the three Great Estates assembled in Parliaments;
as were not introductory of any new law, but declaratorie, and restoratiue of the ancient iurisdiction, both in Spirituall and in Temporall things to the Crowne of England, as against all the filthy barking of foule-mouthed Dogs, I meane, Parsons, and his prating Companions, it is both learnedly and largely deliuered out of the depth of our English Antiquities, by the liuely now liuing Oracle of the Common Lawes, in Cawdries Case de iure Regis ecclesiastico. For so farre as I can finde by diligent search of the Acts and Monuments, touching the issues of Church affayres, I see that God tooke the very same course for our deliuerance out of Popish tyrannie, which he vsed for the bringing of Israel out of Aegypt by Moses and Aaron ;
as were not introductory of any new law, but declaratory, and restorative of the ancient jurisdiction, both in Spiritual and in Temporal things to the Crown of England, as against all the filthy barking of Foulmouthed Dogs, I mean, Parsons, and his prating Sodales, it is both learnedly and largely Delivered out of the depth of our English Antiquities, by the lively now living Oracle of the Common Laws, in Cadries Case de iure Regis Ecclesiastic. For so Far as I can find by diligent search of the Acts and Monuments, touching the issues of Church affairs, I see that God took the very same course for our deliverance out of Popish tyranny, which he used for the bringing of Israel out of Egypt by Moses and Aaron;
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Because it was Gods pleasure, for the pulling downe of the Popes Suprem•cie, and the rooting out of Popish tyrannie, from out of this most ancient Christian Kingdome, to put in vre a double knowledge;
Because it was God's pleasure, for the pulling down of the Popes Suprem•cie, and the rooting out of Popish tyranny, from out of this most ancient Christian Kingdom, to put in use a double knowledge;
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the second, of the ancient Lawes of this Land, explayned both priuately by our learned Iudges, in particular Cases, reported by foure of the most ancient Benches, appointed before-times to select,
the second, of the ancient Laws of this Land, explained both privately by our learned Judges, in particular Cases, reported by foure of the most ancient Benches, appointed before-times to select,
and publikely, in Statutes enacted vpon grieuances for reformation, which being a worke of rare atchieuement, (especially in Religion so vilely corrupted, that those, who were infected, could in no sort endure the sight, much lesse the touch of the Launce) was first to bee prepared ▪ and afterwards to bee perfected;
and publicly, in Statutes enacted upon grievances for Reformation, which being a work of rare Achievement, (especially in Religion so vilely corrupted, that those, who were infected, could in no sort endure the sighed, much less the touch of the Lance) was First to be prepared ▪ and afterwards to be perfected;
God vsing for his instruments in this important businesse, two of the most puissant and peerelesse Princes that euer did sway the Scepter of these Kingdomes, to wit, Edward the Third, and Henry the Eight, both of most famous memorie.
God using for his Instruments in this important business, two of the most puissant and peerless Princes that ever did sway the Sceptre of these Kingdoms, to wit, Edward the Third, and Henry the Eight, both of most famous memory.
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secondly, by the Statute made touching the Kings Supremacie, next vnder Christ within these Kingdomes, both spirituall and temporall, restored to the Crowne by all the Estates, Lords Spirituall then swearing it, the Lords Temporall then maintaining it,
secondly, by the Statute made touching the Kings Supremacy, next under christ within these Kingdoms, both spiritual and temporal, restored to the Crown by all the Estates, lords Spiritual then swearing it, the lords Temporal then maintaining it,
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and Commons so approouing it, that from that time to this, the Popes power in England hath beene in a consumption, still lesse and lesse, till it was abolished wholly by the blessed Queene, Elizabeth, since whose first inthronizing, till this very day,
and Commons so approving it, that from that time to this, the Popes power in England hath been in a consumption, still less and less, till it was abolished wholly by the blessed Queen, Elizabeth, since whose First inthronizing, till this very day,
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for the space of fiftie three yeeres and more, we most happily haue enioyed that perfect libertie from the Popish yoke, which Israel had from the bondage of the Philistines in the dayes of Dauids and Solomons raigne,
for the Molle of fiftie three Years and more, we most happily have enjoyed that perfect liberty from the Popish yoke, which Israel had from the bondage of the philistines in the days of David and Solomons Reign,
then lost, now found, then hidde, now ready for euery mans hand to open vnto him, that knocketh at his eare for the comfort of his heart, the Amen, Christ Iesus: the second, outward, of the Purse then open to the Pope,
then lost, now found, then hid, now ready for every men hand to open unto him, that knocketh At his ear for the Comfort of his heart, the Amen, christ Iesus: the second, outward, of the Purse then open to the Pope,
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now shut from his Prouisions, Pensions, Annates, Tenths, Peter-pence, and other meanes of subtill emunctions, by which he cleanely scoured the deepest bottome of the greatest bagge, that any euer of his Idoll and idle Shepheards could fill by the fleecing and flaying of the Flocke of Christ.
now shut from his Provisions, Pensions, Annates, Tenths, Peterpence, and other means of subtle emunctions, by which he cleanly scoured the Deepest bottom of the greatest bag, that any ever of his Idol and idle Shepherds could fill by the fleecing and flaying of the Flock of christ.
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For by the happy restraint and absolute prohibiting of seeking the Pall, crauing Inuestiture making of Appeales to the Court at Rome, and of such other like Popish vsurpations, we the people of Great Brittaine now serue God onely,
For by the happy restraint and absolute prohibiting of seeking the Pall, craving Investiture making of appeals to the Court At Room, and of such other like Popish usurpations, we the people of Great Britain now serve God only,
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and truely obey our Naturall Liege Lord, and Soueraigne King, as most loyall Subiects, (now Gods great Name be praysed therefore!) free wholly from a Triple feare.
and truly obey our Natural Liege Lord, and Sovereign King, as most loyal Subjects, (now God's great Name be praised Therefore!) free wholly from a Triple Fear.
The first, of Forraine inuasion, which incensed by Iesuiticall Renegadoes, and attempted by the doting deluded Spaniards, hath by Gods onely helpe beene happily preuented, to the wonder of the world;
The First, of Foreign invasion, which incensed by Jesuitical Renegades, and attempted by the doting deluded Spanish, hath by God's only help been happily prevented, to the wonder of the world;
The second, of Domesticke Rebellions, whose Authours, and Abettors are quickly espied by the watchfull eye of the most wise and religious Counsellors of Estate,
The second, of Domestic Rebellions, whose Authors, and Abettors Are quickly espied by the watchful eye of the most wise and religious Counsellors of Estate,
and seasonably caught by the faithfull, and strong hand of Gods Great Captaines sighting for Israel against these Philistims the sonnes of HAREPHAH, who digging a pit, fall into it themselues,
and seasonably caught by the faithful, and strong hand of God's Great Captains sighting for Israel against these philistines thee Sons of HAREPHAH, who digging a pit, fallen into it themselves,
and rowling a stone, finde it returned vpon them, only because in Gods iust iudgement for the safetie of his Seruants, his owne iniquities shall take the wicked himselfe,
and rolling a stone, find it returned upon them, only Because in God's just judgement for the safety of his Servants, his own iniquities shall take the wicked himself,
and rewards of Idolatrie, as Desolation, Famine, sudden Earthquakes, and vniuersall Plagues, which iustly before-times befell vnto the Idolaters within this Iland both Heathenish,
and rewards of Idolatry, as Desolation, Famine, sudden Earthquakes, and universal Plagues, which justly before-times befell unto the Idolaters within this Island both Heathenish,
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and Popish, but since the Reformation, neuer came, either altogether, or vpon the whole Land at once, God in his mercie proportioning them seuerally vnto our abilitie, that we may beare them,
and Popish, but since the Reformation, never Come, either altogether, or upon the Whole Land At once, God in his mercy proportioning them severally unto our ability, that we may bear them,
So that where our Aduersaries haue it oftentimes in their mouthes, that since they left off the vse of the Romish Religion, which is meerly Superstition, within this Kingdome, all things haue growne dearer, things are not so plentiful,
So that where our Adversaries have it oftentimes in their mouths, that since they left off the use of the Romish Religion, which is merely Superstition, within this Kingdom, all things have grown Dearer, things Are not so plentiful,
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For albeit this libertie of the Gospell, which wee now doe enioy, doth counteruaile all these earthly good things in the true estimation of the Saints of God, who should with Saint PAVL, account all things of worth,
For albeit this liberty of the Gospel, which we now do enjoy, does countervail all these earthly good things in the true estimation of the Saints of God, who should with Saint PAUL, account all things of worth,
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but losse and dung for the excellent knowledge sake of CHRIST, because life eternall (as our Sauiour saith) is to know thee (that is, the Father) to bee the very God,
but loss and dung for the excellent knowledge sake of CHRIST, Because life Eternal (as our Saviour Says) is to know thee (that is, the Father) to be the very God,
added, saith Saint AVGVSTINE, conueniently without your hinderance, and NONLATINALPHABET and NONLATINALPHABET, both for possession and for vse: for possession:
added, Says Saint AUGUSTINE, conveniently without your hindrance, and and, both for possession and for use: for possession:
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since the Reformation of Religion amongst vs, for the space of these last three and fiftie yeeres, wherein all manner of Commodities haue more abounded then euer before, partly through the great vse of Nauigation into all other parts of the World abroad,
since the Reformation of Religion among us, for the Molle of these last three and fiftie Years, wherein all manner of Commodities have more abounded then ever before, partly through the great use of Navigation into all other parts of the World abroad,
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now so full of Townes Corporate, and scattered Villages, that Englands Common-wealth may well take vp the words of the Church in the Prophet, The place is too straite for me;
now so full of Towns Corporate, and scattered Villages, that Englands Commonwealth may well take up the words of the Church in the Prophet, The place is too strait for me;
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and yet they are not any way pestred with throng, since Peace hath brought Plentie, both to the comfort of the people, whose wants are supplyed by store of Coyne more currant now then euer before,
and yet they Are not any Way pestered with throng, since Peace hath brought Plenty, both to the Comfort of the people, whose Wants Are supplied by store of Coin more currant now then ever before,
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Surely as it happened to the good Kings of Iudah, Dauid, Salomon, Asa, Iehoshaphat, Vzziah, Iothan, Hezekiah, and the godly Iosiah, that the more zeale they had for the purging of Religion from Heathenish Idolatry, the better they prospered in outward things, according as Ieremie said to the Sonne of IOSIAH;
Surely as it happened to the good Kings of Iudah, David, Solomon, Asa, Jehoshaphat, Uzziah, Iothan, Hezekiah, and the godly Josiah, that the more zeal they had for the purging of Religion from Heathenish Idolatry, the better they prospered in outward things, according as Ieremie said to the Son of JOSIAH;
and at home, in contempt like degenerating IEHORAM, not being desired. They were rich, she poore; they were famous, she forlorne; they were loued, she lothed; they were peaceable, she peeuish; they were bountifull, she bloudie;
and At home, in contempt like degenerating JEHORAM, not being desired. They were rich, she poor; they were famous, she forlorn; they were loved, she loathed; they were peaceable, she peevish; they were bountiful, she bloody;
Wherefore, now there is no reason, why Papists should terme and call our Prince, and his people Schismatikes, and Apostates, for departing from them, who depart from Christ;
Wherefore, now there is no reason, why Papists should term and call our Prince, and his people Schismatics, and Apostates, for departing from them, who depart from christ;
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Since if the Pope be Antichrist, as we before haue prooued at large, we the true members of the Catholike Church of Christ in England, by this our departure from the Romish Synagogue, doe nothing else at all,
Since if the Pope be Antichrist, as we before have proved At large, we the true members of the Catholic Church of christ in England, by this our departure from the Romish Synagogue, do nothing Else At all,
but what Scripture commandeth, Reason perswadeth, Ancient Fathers preached, and some learned Papists doe allow. The Scripture commandeth it both in the Olde, and New Testament:
but what Scripture commands, Reason Persuadeth, Ancient Father's preached, and Some learned Papists do allow. The Scripture commands it both in the Old, and New Testament:
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In the New, both by the Apostle forbidding vs to bee vnequally yoked together with vnbeleeuers, and by the voyce from Heauen, crying, Come out of her, my people, that ye be not partaker of her sinnes,
In the New, both by the Apostle forbidding us to be unequally yoked together with unbelievers, and by the voice from Heaven, crying, Come out of her, my people, that you be not partaker of her Sins,
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The second, the infliction of like punishment vpon the like offenders, as the wages of sinne is death, to bee inflicted according to this true rule of Iustice, which Bernard deliuered, Vna poena implicat, quos vnus amor in crimine ligat:
The second, the infliction of like punishment upon the like offenders, as the wages of sin is death, to be inflicted according to this true Rule of justice, which Bernard Delivered, Una poena implicat, quos vnus amor in crimine Lies:
the same punishment entangleth those together, whom the same loue doth binde in the same kind of sinne, as our English Prouerbe is, Like sinne, like smart.
the same punishment entangleth those together, whom the same love does bind in the same kind of sin, as our English Proverb is, Like sin, like smart.
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and life, preach for this departure from hereticall association, as (to name but two for all the rest) in the Greeke Church, Ignatius thus exhorteth the Philadelphians; Abstaine from all those hurtfull herbes, which Christ Iesus hath not planted,
and life, preach for this departure from heretical association, as (to name but two for all the rest) in the Greek Church, Ignatius thus exhorteth the Philadelphians; Abstain from all those hurtful herbs, which christ Iesus hath not planted,
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but that wild beast, that reioyceth in mans bloud shed ; and amongst the Latines, Hilarie thus earnestly vrgeth against the Arrian AVXENTIVS: One thing I warne you; take heed of Antichrist:
but that wild beast, that rejoices in men blood shed; and among the Latins, Hillary thus earnestly urges against the Arrian AVXENTIVS: One thing I warn you; take heed of Antichrist:
for the loue of those wals (meaning of the Church where Arrians taught) doe wickedly hold you: and yee doe wickedly yeeld reuerence to the Church of God in the houses and buildings;
for the love of those walls (meaning of the Church where Arians taught) do wickedly hold you: and ye do wickedly yield Reverence to the Church of God in the houses and buildings;
and Heretikes, as not to trouble you with the cautions of their curious Casuists, concerning the auoyding of hereticall companie, it is a point of purpose handled by diuers concerning the Fauourites,
and Heretics, as not to trouble you with the cautions of their curious Casuists, Concerning the avoiding of heretical company, it is a point of purpose handled by diverse Concerning the Favourites,
and Defenders of Heretikes, adiudged for Heretikes, as by Felisius, Henriquez, Viguerius, Grauius, and our owne good Countrimen, Stapleton, and Bris•ow, who set all those earnest,
and Defenders of Heretics, adjudged for Heretics, as by Felisius, Henriques, Viguerius, Gravius, and our own good Countrymen, Stapleton, and Bris•ow, who Set all those earnest,
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and heauie exhortations, which they make for Recusancie vnto their Disciples, vpon this only chiefest ground, that wee must not haue any communion with Heretikes.
and heavy exhortations, which they make for Recusancy unto their Disciples, upon this only chiefest ground, that we must not have any communion with Heretics.
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they would lay that in particular to our charge, which we well proue vpon them, only because they are in subiection vnder the Great Antichrist, from whose heauie yoke our happie departure is throughly iustified by those fore-alleaged places of Scripture, in the iudgement of Tertullian, who saith, that wee Christians are remooued from dwelling in that Babylon, mentioned in the Reuelation of Iohn, albeit, not as yet from the suggestion.
they would lay that in particular to our charge, which we well prove upon them, only Because they Are in subjection under the Great Antichrist, from whose heavy yoke our happy departure is thoroughly justified by those fore-alleged places of Scripture, in the judgement of Tertullian, who Says, that we Christians Are removed from Dwelling in that Babylon, mentioned in the Revelation of John, albeit, not as yet from the suggestion.
and naturall Parents, liuing in times before, vnder the darknesse, and slauerie of Antichrist, as if either we must condemne those our forefathers vnto Hell with Infidels, and Heretikes;
and natural Parents, living in times before, under the darkness, and slavery of Antichrist, as if either we must condemn those our Forefathers unto Hell with Infidels, and Heretics;
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But our answere to this their poore Dilemma, is such, as Cyprian, vpon this like alleadged prescription, gaue against the Aquarians; If any of our fore-Elders, eyther ignorantly,
But our answer to this their poor Dilemma, is such, as Cyprian, upon this like alleged prescription, gave against the Aquarians; If any of our fore-Elders, either ignorantly,
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or simply, hath not obserued, and holden this, which God himselfe hath taught vs to doe, by his owne Example and Mastership, there may be pardon granted vnto his simplicitie by Gods indulgence:
or simply, hath not observed, and held this, which God himself hath taught us to do, by his own Exampl and Mastership, there may be pardon granted unto his simplicity by God's indulgence:
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but wee cannot be pardoned, who are taught and instructed of God, seeing our Sauiour hath giuen sentence, that the seruant, who knoweth his Masters will,
but we cannot be pardoned, who Are taught and instructed of God, seeing our Saviour hath given sentence, that the servant, who Knoweth his Masters will,
as their great zeale in embracing and maintayning wil-worship, did euidently demonstrate. Thirdly, that at the time of their death, they of their owne meere good will,
as their great zeal in embracing and maintaining will-worship, did evidently demonstrate. Thirdly, that At the time of their death, they of their own mere good will,
and the validitie of mans merit, and the corporall presence of Christ in the Sacrament and the helpe of other mens Suffrages after death, with other such like, onely then resting,
and the validity of men merit, and the corporal presence of christ in the Sacrament and the help of other men's Suffrages After death, with other such like, only then resting,
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but that I am eased of this labour by Illyricus, first gathering, Gowlartius well marshalling into their seuerall Ranks and Orders, the witnesses of truth liuing and dying before the dayes of Martin Luther. Yet can I not omit the most liuely obedience o• these two in their times reputed for great Men:
but that I am eased of this labour by Illyricus, First gathering, Gowlartius well marshalling into their several Ranks and Order, the Witnesses of truth living and dying before the days of Martin Luther. Yet can I not omit the most lively Obedience o• these two in their times reputed for great Men:
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which carnall conceit, hee at the very point of death thus plainely confuted, when hee humbly beseeched the hearty prayers of his Brother Arnaldus: Be carefull to strengthen by your prayers, me, the very heele [ calcaneum, ] or lowest member of the body of Christ, ] voyd of all merits, that hee, who lyeth in waite, may not finde where to fasten his tooth, and to inflict a wound:
which carnal conceit, he At the very point of death thus plainly confuted, when he humbly beseeched the hearty Prayers of his Brother Arnaldus: Be careful to strengthen by your Prayers, me, the very heel [ calcaneum, ] or lowest member of the body of christ, ] void of all merits, that he, who lies in wait, may not find where to fasten his tooth, and to inflict a wound:
the latter is Doctor Redman, a good man in his time, and a great Scholler, who albeit in his former dayes hee politikely tooke part with the Popish side;
the latter is Doctor Redman, a good man in his time, and a great Scholar, who albeit in his former days he politicly took part with the Popish side;
yet vpon his death-bed hee freely renounced his former tenents, concerning the Reall bodily presence, and Purgatorie, and Iustification by Works, and such other like.
yet upon his deathbed he freely renounced his former tenants, Concerning the Real bodily presence, and Purgatory, and Justification by Works, and such other like.
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or else vnto condemnation, through the torment of conscience, arising vpon their retchlesse resistance, made against a known truth, whose strength is such,
or Else unto condemnation, through the torment of conscience, arising upon their retchless resistance, made against a known truth, whose strength is such,
euen as we read of that proud Beast Stephen Gardiner, Bishop of Winchester, who vpon his death-bed hearing Doctor Day, Bishop of Chichester, speake of free Iustification in the bloud of Christ our Sauiour, sayd, What, my Lord? will you open that gappe now? then farewell altogether.
even as we read of that proud Beast Stephen Gardiner, Bishop of Winchester, who upon his deathbed hearing Doctor Day, Bishop of Chichester, speak of free Justification in the blood of christ our Saviour, said, What, my Lord? will you open that gap now? then farewell altogether.
How our fore-Fathers stood towards God in these darke dayes of Antichrist, we are not to iudge peremptorily, they standing or falling vnto their owne Masters.
How our fore-Fathers stood towards God in these dark days of Antichrist, we Are not to judge peremptorily, they standing or falling unto their own Masters.
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if they did as heartily pray, as they powerfully prepared themselues thereunto, especially vpon their Death-bed, according to the rules of comfort ascribed to Anselmus and Iohn Gerson ;
if they did as heartily pray, as they powerfully prepared themselves thereunto, especially upon their Deathbed, according to the rules of Comfort ascribed to Anselm and John Gerson;
as Abraham in Aegypt, LOT in Sodome, DAVID in Meshec, the seuen thousand in Israel, and the sealed Saints in the middest of the earth, from whom the Papists can haue no more allowance,
as Abraham in Egypt, LOT in Sodom, DAVID in Meshech, the seuen thousand in Israel, and the sealed Saints in the midst of the earth, from whom the Papists can have no more allowance,
then the wicked Samaritanes could finde from their pretended Father Iacob : since if our fore-Fathers had seene but halfe so much of the Popish tyrannie, superstition,
then the wicked Samaritans could find from their pretended Father Iacob: since if our fore-Fathers had seen but half so much of the Popish tyranny, Superstition,
yet done, albeit we see them as openly manifested as the sinnes of Sodome. And therefore now, it is our onely duty to supply their defect in knowledge, by a better zeale in practice,
yet done, albeit we see them as openly manifested as the Sins of Sodom. And Therefore now, it is our only duty to supply their defect in knowledge, by a better zeal in practice,
or approued of vs, whose vtter subuersion and ruine they seeke, as the children of Edom cryed against Hierusalem, Downe with it, downe with it, euen to the ground.
or approved of us, whose utter subversion and ruin they seek, as the children of Edom cried against Jerusalem, Down with it, down with it, even to the ground.
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So that, seeing it is most certaine, that a King, (and so any other Magistrate, that ruleth vnder him) sitting vpon the Throne of Iustice, chaseth away all euill with his eyes, because,
So that, seeing it is most certain, that a King, (and so any other Magistrate, that Ruleth under him) sitting upon the Throne of justice, chases away all evil with his eyes, Because,
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so the wicked, in the guiltinesse of their consciences, will slye from the face of good Iustice, which, as the Northren winde the raine, so scattereth abroad the backbiting tongue;
so the wicked, in the guiltiness of their Consciences, will sly from the face of good justice, which, as the Northern wind the rain, so Scattereth abroad the backbiting tongue;
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I cannot (most Honourable, and Rightly Renowned) but vrge vnto your Wisdomes those words of King Iehoshaphat, spoken to all his Officers, set ouer the people,
I cannot (most Honourable, and Rightly Renowned) but urge unto your Wisdoms those words of King Jehoshaphat, spoken to all his Officers, Set over the people,
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for doing whatsoeuer yee shall iudge aright, or to turne that vpon your owne heads, what yee shall put to other men wrongfully, (for as a man soweth, so shall he reape:) And to doe what yee know to bee right and conuenient, by the strength of your authoritie, fearing God, with whom is none iniquitie, being a God of pure eyes ;
for doing whatsoever ye shall judge aright, or to turn that upon your own Heads, what ye shall put to other men wrongfully, (for as a man Soweth, so shall he reap:) And to do what ye know to be right and convenient, by the strength of your Authority, fearing God, with whom is none iniquity, being a God of pure eyes;
because this case with you, is such as that was of the children of Leui, who at Massah and Meribah, and the dayes of the golden Calfe, said to his Father, and to his Mother, I haue not seene him,
Because this case with you, is such as that was of the children of Levi, who At Massah and Meribah, and the days of the golden Calf, said to his Father, and to his Mother, I have not seen him,
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but Grace must preuaile, since first the cause is Gods, who hath said, he that loueth father or mother, sonne or daughter, more then mee, is not worthy of mee:
but Grace must prevail, since First the cause is God's, who hath said, he that loves father or mother, son or daughter, more then me, is not worthy of me:
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Thirdly, the persons, against whom yee are placed as walles of defence, will not be wonne with loue, being wholly enraged with spite against vs like Be•res robbe• of their whelps ;
Thirdly, the Persons, against whom ye Are placed as walls of defence, will not be won with love, being wholly enraged with spite against us like Be•res robbe• of their whelps;
but for feare of a greater mischiefe, that may accrew vnto them vpon their disobedience. For as Saint Augustine saith well, Sicut meliores sunt, quos dirigit amor;
but for Fear of a greater mischief, that may accrue unto them upon their disobedience. For as Saint Augustine Says well, Sicut meliores sunt, quos dirigit amor;
and one God giueth one Law, to which without exception wee must all be subiect, holding all of one Head, both Mysticall Christ Iesus, and Politicall, our good King,
and one God gives one Law, to which without exception we must all be Subject, holding all of one Head, both Mystical christ Iesus, and Political, our good King,
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and casting out of their Wafer-god Now rush downe the branches, that remaine, as a burden to this Realme and State, by wholesome seueritie in the due execution of Statutes,
and casting out of their Wafer-god Now rush down the branches, that remain, as a burden to this Realm and State, by wholesome severity in the due execution of Statutes,
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when your Honors, amongst other Saints, shall reape your reward by the fauour of God, who meane-while will blesse your labours of loue for the good of his Church,
when your Honours, among other Saints, shall reap your reward by the favour of God, who meanwhile will bless your labours of love for the good of his Church,
and this flourishing Common-wealth, wi•h all the comforts of Grace and Peace, in the Peace and Prosperitie of Zion, and Hierusalem, well cleered from all those withered branches and rotten members, that hang,
and this flourishing Commonwealth, wi•h all the comforts of Grace and Peace, in the Peace and Prosperity of Zion, and Jerusalem, well cleared from all those withered branches and rotten members, that hang,
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or generally for those, who are either his Types forerunning, as were all the Prophets, Priests and Kings liuing vnder the Law, of all whom it is said, Touch not mine Anointed, or Deputies following, being consecrated to his Seruice, by the vnction of his Spirit, the Church with all the faithfull therein contained, being therefore called by the Name of Christ:
or generally for those, who Are either his Types forerunning, as were all the prophets, Priests and Kings living under the Law, of all whom it is said, Touch not mine Anointed, or Deputies following, being consecrated to his Service, by the unction of his Spirit, the Church with all the faithful therein contained, being Therefore called by the Name of christ:
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or else succeed him, as his Deputies or Lieutenants, seeking to maintaine his standing in those particular visible Churches, out of which he was eiected by the force of Gods Word,
or Else succeed him, as his Deputies or Lieutenants, seeking to maintain his standing in those particular visible Churches, out of which he was ejected by the force of God's Word,
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but also for the inward, and true ministration of the Grace of Christ vnto them, Who hold of the head, whereof all the bodie furnished and knit together by ioynts,
but also for the inward, and true ministration of the Grace of christ unto them, Who hold of the head, whereof all the body furnished and knit together by Joints,
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but also for that inbred communion betweene them, by which the forerunners prepare the way for Antichrist, through the secret transfusion of their Poyson into the Papall Sea, which through the strength of stomake, doth perfectly digest it,
but also for that inbred communion between them, by which the forerunners prepare the Way for Antichrist, through the secret transfusion of their Poison into the Papal Sea, which through the strength of stomach, does perfectly digest it,
and deliuer it to such Sectaries, as depending wholly vpon that See, through the vigour of their venome, with the Pharises in the Gospell, compasse Sea and Land, to make one of their profession, whom being so made, they stuffe him vp with stubbornenesse,
and deliver it to such Sectaries, as depending wholly upon that See, through the vigour of their venom, with the Pharisees in the Gospel, compass Sea and Land, to make one of their profession, whom being so made, they stuff him up with stubbornenesse,
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So that Saint Iohn from the multitude of these men thus opposed to Christ, doth most aptly demonstrate the approch of the last times, vnder this true forme of argument:
So that Saint John from the multitude of these men thus opposed to christ, does most aptly demonstrate the approach of the last times, under this true Form of argument:
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For the name of Antichrist hath the same signification in both the Premises, noting thereby vnto vs a bodie of Heresie, intirely consisting of an vnhappy head,
For the name of Antichrist hath the same signification in both the Premises, noting thereby unto us a body of Heresy, entirely consisting of an unhappy head,
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the former, that from the first comming of Christ in the flesh, vntill his last comming to Iudgement, in this last Age of the World, there shall alwayes be Heresies crept into the Church of Christ Militant here vpon Earth:
the former, that from the First coming of christ in the Flesh, until his last coming to Judgement, in this last Age of the World, there shall always be Heresies crept into the Church of christ Militant Here upon Earth:
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secondly, from the strength of a double Reason, the first of necessitie, since Heresies are (if not essentiall,) yet very proper markes of these last times, wherein all things grow worse and worse, as well in faith as in manners, the wicked deceiuing and being deceiued.
secondly, from the strength of a double Reason, the First of necessity, since Heresies Are (if not essential,) yet very proper marks of these last times, wherein all things grow Worse and Worse, as well in faith as in manners, the wicked deceiving and being deceived.
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The second of vtilitie which the Apostle deliuereth, when hee saith, There must be Heresies also among you, that they which are approoued, may be made manifest among you.
The second of utility which the Apostle Delivereth, when he Says, There must be Heresies also among you, that they which Are approved, may be made manifest among you.
For turne yee thorow all the Histories Ecclesiasticall, either written by the ancient Fathers, and Orthodox Scribes the Churches Pen-men, Eusebius, Sozomene, Socrates, Theodorite, Prosper, Victor, Euagrius, and other such;
For turn ye thorough all the Histories Ecclesiastical, either written by the ancient Father's, and Orthodox Scribes the Churches Penmen, Eusebius, Sozomene, Socrates, Theodorite, Prosper, Victor, Eugrius, and other such;
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yet shall yee not find the purest Age of the Church, free from some one Heresie or other, either going before that Great Antichrist, according to that Catalogue made of them, with a sound Confutation by Irenie, Tertullian, Epiphanius, Augustine, Philastrius, Theodorite, Isidore, Nicetas, Harmenopulus, and other such:
yet shall ye not find the Purest Age of the Church, free from Some one Heresy or other, either going before that Great Antichrist, according to that Catalogue made of them, with a found Confutation by Irenie, Tertullian, Epiphanius, Augustine, Philastrius, Theodorite, Isidore, Nicetas, Harmenopulus, and other such:
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or following after, as his dregs, or relikes, retained in the Church of Christ, by some Reformers of Idolatrous abuses, too much deuoted to pretended Antiquities, through the subtiltie of Satan, who will haue the Prouerbe verified, Vbi vber, ibi tuber, Fatnesse breedeth filthinesse, as Tertullian well obserued;
or following After, as his dregs, or Relics, retained in the Church of christ, by Some Reformers of Idolatrous Abuses, too much devoted to pretended Antiquities, through the subtlety of Satan, who will have the Proverb verified, Vbi vber, There tuber, Fatness breeds filthiness, as Tertullian well observed;
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and weake foundation, when they pretend Hereticall corruption growing in the Church, although it bee not of the substance of the Church, to bee the onely cause of their departure from vs;
and weak Foundation, when they pretend Heretical corruption growing in the Church, although it be not of the substance of the Church, to be the only cause of their departure from us;
as if that a particular visible Militant Church could bee free from all corruption. For first, why is it said, to bee Militant, but onely, because wee in it,
as if that a particular visible Militant Church could be free from all corruption. For First, why is it said, to be Militant, but only, Because we in it,
and it by vs, Wrestle not against flesh and bloud, but against principalities, against powers, against the rulers of the darknesse of this World, against spirituall wickednesse in high places? Secondly, where shall this spirituall Combat be fought, wherein The flesh rebelleth against the spirit,
and it by us, Wrestle not against Flesh and blood, but against principalities, against Powers, against the Rulers of the darkness of this World, against spiritual wickedness in high places? Secondly, where shall this spiritual Combat be fought, wherein The Flesh rebelleth against the Spirit,
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for so the Hebrew word [ NONLATINALPHABET of NONLATINALPHABET cadu ] doth note a relapse into a double mischiefe, first, of sinne, because of infirmitie,
for so the Hebrew word [ of cadu ] does note a relapse into a double mischief, First, of sin, Because of infirmity,
and vnfained Repentance, as Hierome expounding the fore-alleaged words of Salomon, saith, Si cadat, quomodo iustus? si iustus, quomodo cadit? Sed iusti vocabulum non amittit, qui per poenitentiam semper resurgit:
and unfeigned Repentance, as Jerome expounding the fore-alleged words of Solomon, Says, Si cadat, quomodo Justus? si Justus, quomodo Cadit? Said Justi Vocabulum non Amittit, qui per poenitentiam semper resurgit:
I know, that (as the Apostle saith) Christ loueth his Church, and gaue himselfe for it, that hee might present it a glorious Church, not hauing spot or wrinkle,
I know, that (as the Apostle Says) christ loves his Church, and gave himself for it, that he might present it a glorious Church, not having spot or wrinkle,
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but in the world to come, in which the Saints now militant shall rest from their warfare then accomplished; they enioying the glorious liberty of the sonnes of God, being then made like vnto him,
but in the world to come, in which the Saints now militant shall rest from their warfare then accomplished; they enjoying the glorious liberty of the Sons of God, being then made like unto him,
first, by the free imputation of Christs righteousnes vnto vs through faith, as therefore it is said, Who shall lay any thing to the charge of Gods Chosen? It is God that iustifieth :
First, by the free imputation of Christ righteousness unto us through faith, as Therefore it is said, Who shall lay any thing to the charge of God's Chosen? It is God that Justifieth:
Thus Anselmus glosseth this place, intimating what some Schoolemen, and other good Diuines of late well note vnto vs, that since there is a double perfection, the one inchoatiua, begun in this life, called, perfectio viae ;
Thus Anselm Glosseth this place, intimating what Some Schoolmen, and other good Divines of late well note unto us, that since there is a double perfection, the one inchoatiua, begun in this life, called, Perfection Viae;
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the other, consummata, finished in heauen, partly after our naturall death, in the soule alone; but fully in the whole man, at the last Resurrection, termed perfectio vitae ;
the other, Consummated, finished in heaven, partly After our natural death, in the soul alone; but Fully in the Whole man, At the last Resurrection, termed Perfection vitae;
we, who are Christians militant heere on earth, against the Flesh, the World, and the Deuill, are onely perfect inchoatiuè, as men beginning to goe in the way,
we, who Are Christians militant Here on earth, against the Flesh, the World, and the devil, Are only perfect inchoatiuè, as men beginning to go in the Way,
like Abraham, commanded to walke before God, and bee perfect, that we may be perfect, as our Father which is in heauen is perfect, vntill our perfection of life bee consummate in blessednesse eternall.
like Abraham, commanded to walk before God, and be perfect, that we may be perfect, as our Father which is in heaven is perfect, until our perfection of life be consummate in blessedness Eternal.
For as Augustine saith well, Omnes imperfecti sumus; ibi perficiemur, vbi persecta sunt omnia: Wee are all here vnperfect, there shall we be perfected, where all things are perfect :
For as Augustine Says well, Omnes imperfecti sumus; There perficiemur, vbi persecta sunt omnia: we Are all Here unperfect, there shall we be perfected, where all things Are perfect:
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but the viperous brood of the ancient Perfectists? such as were the Adamians, Caelestians, Nouatians, and other Catharits, against whom the Orthodox Fathers of the Church, assembled by the Imperiall authoritie, in the Councell at Mileuis, pronounced the Anathema, a deadly curse,
but the viperous brood of the ancient Perfectists? such as were the Adamians, Caelestians, Novatians, and other Catharites, against whom the Orthodox Fathers of the Church, assembled by the Imperial Authority, in the Council At Mileuis, pronounced the Anathema, a deadly curse,
because by this their opinion of perfection absolute, they plainely contradict, and oppose themselues to the Apostle Saint Iohn, auouching, that if we say we haue no sinne, we deceiue our selues,
Because by this their opinion of perfection absolute, they plainly contradict, and oppose themselves to the Apostle Saint John, avouching, that if we say we have no sin, we deceive our selves,
and there is no truth in vs. For marke they well, and be they ashamed, to heare what Great Constantine replied to Acesius a Nouatian Bishop, much glorying in his owne personall, together with his fellow-Schismatikes perfection, Erige tibi scalam, & solus in coelum ascende:
and there is no truth in us For mark they well, and be they ashamed, to hear what Great Constantine replied to Acesius a Novatian Bishop, much glorying in his own personal, together with his fellow-Schismatikes perfection, Erige tibi Scalam, & solus in coelum ascend:
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first, by their blasphemous tenent concerning the goodnesse of God, and other attributes, which they doe not hold to bee the same with the Nature of God, quite against that axiome touching Gods Simplicitie, Quicquid est in Deo, Deus est:
First, by their blasphemous tenent Concerning the Goodness of God, and other attributes, which they do not hold to be the same with the Nature of God, quite against that axiom touching God's Simplicity, Quicquid est in God, Deus est:
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and secondly, by their vilely confused anarchie, wherein they liue, euery man as a King in his owne conceit, superciliously iudging other men in those things, wherein themselues most offend;
and secondly, by their vilely confused anarchy, wherein they live, every man as a King in his own conceit, superciliously judging other men in those things, wherein themselves most offend;
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Amsterdam is not heauen, and their sanctified Parlour no such sacred Cell, as Brownists pretend, being no better then whited tombes, and painted sepulchers:
Amsterdam is not heaven, and their sanctified Parlour no such sacred Cell, as Brownists pretend, being no better then whited tombs, and painted sepulchers:
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And therefore vpon the due and true consideration of all these mischiefes, it much concerneth vs all, to follow the aduice of the Preacher, saying, Be not righteous ouer-much, neither make thy selfe •uer-wise;
And Therefore upon the due and true consideration of all these mischiefs, it much concerns us all, to follow the Advice of the Preacher, saying, Be not righteous overmuch, neither make thy self •uer-wise;
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if that his way In Christ, his life he well beginnes. §. XXXII. Now concerning the latter probleme of Heresie, that all these heresies whatsoeuer they be, shall alwayes haue necessarie dependance vpon the Great Antichrist, it is most certaine;
if that his Way In christ, his life he well begins. §. XXXII. Now Concerning the latter problem of Heresy, that all these heresies whatsoever they be, shall always have necessary dependence upon the Great Antichrist, it is most certain;
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since first, the entrance of Antichrist into the Church, is by a mysterie of iniquitie which (as the Apostle saith) began then to worke, euen then in his time, by tyrants, and seducers (saith THOMAS AQVINAS:) these, by false doctrine, making an highway thereunto in the iudgement of Sedulius ;
since First, the Entrance of Antichrist into the Church, is by a mystery of iniquity which (as the Apostle Says) began then to work, even then in his time, by Tyrants, and seducers (Says THOMAS AQUINAS:) these, by false Doctrine, making an highway thereunto in the judgement of Sedulius;
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as those, by outward persecutions shew themselues to be the types and figures of Antichrist: Secondly, the efficacie of the Great Antichrist, is onely in heresie, which Antichrist sucketh from the poysoning Dugges of whoorish Impostures,
as those, by outward persecutions show themselves to be the types and figures of Antichrist: Secondly, the efficacy of the Great Antichrist, is only in heresy, which Antichrist sucketh from the poisoning Dugs of whorish Impostors,
as the Aspis is said to draw poyson from the Viper, that in him may be fulfilled what was said of Hierusalem; Thou diddest trust in thine owne beautie,
as the Aspis is said to draw poison from the Viper, that in him may be fulfilled what was said of Jerusalem; Thou didst trust in thine own beauty,
and therefore, as by the obseruation of their Exorcists, the deuill dispossessed, and cast out of their Penitents, leaueth alwayes behinde him a filthy stinke, to annoy the beholders of so worthy a worke,
and Therefore, as by the observation of their Exorcists, the Devil dispossessed, and cast out of their Penitents, Leaveth always behind him a filthy stink, to annoy the beholders of so worthy a work,
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euen so this Great Antichrist disturbed out of a Christian Kingdome, by the preaching of the Gospell (an act more powerfull for destroying the workes of the deuill,
even so this Great Antichrist disturbed out of a Christian Kingdom, by the preaching of the Gospel (an act more powerful for destroying the works of the Devil,
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then all Popish exorcismes) leaueth alwayes behinde him some rotten smell of some filthy abomination, which either openly is published by his sworne slaues and seruants,
then all Popish exorcisms) Leaveth always behind him Some rotten smell of Some filthy abomination, which either openly is published by his sworn slaves and Servants,
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as the Author of the imperfect worke vpon Matthew, inserted into Chrysostome, mystically interpreteth, The abomination of desolation standing in the Holy place;
as the Author of the imperfect work upon Matthew, inserted into Chrysostom, mystically interpreteth, The abomination of desolation standing in the Holy place;
and stiffe defence of false opinions, according as the learned define of heresie out of Saint Augustine, that it is a voluntarie error of the vnderstanding, whereby as the wicked frowardly chuse;
and stiff defence of false opinions, according as the learned define of heresy out of Saint Augustine, that it is a voluntary error of the understanding, whereby as the wicked frowardly choose;
Wee cannot but include all heretikes whatsoeuer, within the Sphere of Antichrist, yea euen holding their onely proper motion vnder his truely Ecclipticke line, at all his great points of Distinction in motion; as first of his Rising; secondly, of his Height;
we cannot but include all Heretics whatsoever, within the Sphere of Antichrist, yea even holding their only proper motion under his truly Eccliptic line, At all his great points of Distinction in motion; as First of his Rising; secondly, of his Height;
as harbingers, most necessary to prepare him a way in the world, Heresies of sundry sorts, to the number of an hundred, eight and twentie, by the strict account which Philastrius made of them, which seuerally infused some poysonous point or other, to patch vp the monstrous bulke of great Antichrist ;
as harbingers, most necessary to prepare him a Way in the world, Heresies of sundry sorts, to the number of an hundred, eight and twentie, by the strict account which Philastrius made of them, which severally infused Some poisonous point or other, to patch up the monstrous bulk of great Antichrist;
as Marcionites, Encratites, Manichees, and Abelonians: some to ouer-burden the zealous followers of the true Church discipline, with many Heathenish, Iewish,
as Marcionites, Encratites, manichees, and Abelonians: Some to overburden the zealous followers of the true Church discipline, with many Heathenish, Jewish,
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as first, of Vnction, (the Valentinians: ) secondly, of Images, (the Carpocratians :) thirdly, of Reliques, (the superstitious Sampsaei :) fourthly, of Crosses, washings, yelping in singing, Anticke gestures in ministring, vsing diuers Garments from other men,
as First, of Unction, (the Valentinians:) secondly, of Images, (the Carpocratians:) Thirdly, of Relics, (the superstitious Sampsaei:) fourthly, of Crosses, washings, yelping in singing, Antic gestures in ministering, using diverse Garments from other men,
] others, who seeme more reasonable, although they were onely naturall men, taught him a Doctrine of magnifying mans free-will, onely to puffe vp his fellowes with a vaine conceit of their proper worth, as the Pelagians ;
] Others, who seem more reasonable, although they were only natural men, taught him a Doctrine of magnifying men freewill, only to puff up his Fellows with a vain conceit of their proper worth, as the Pelagians;
as he is God, (for so the Arrians taught Liberius and Foelix ) and as he is Man, (for so the Monothelites suggested to Honorius ;) or by a secret supplantation of him out of his Office:
as he is God, (for so the Arians taught Liberius and Felix) and as he is Man, (for so the Monothelites suggested to Honorius;) or by a secret supplantation of him out of his Office:
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secondly, as hee is a Priest, by the inuocation of Saints, and the Deifying of the Virgin Mary, brought into the Church by Petrus Gnaphaeus, and the idle Collyridians :
secondly, as he is a Priest, by the invocation of Saints, and the Deifying of the Virgae Marry, brought into the Church by Peter Gnaphaeus, and the idle Collyridians:
thirdly, he is a King, ruling his Church with his Spirit and his Word, against which the Montanists pretended a spirit of comfort, that proued to be but a collusion, raised vp by the Deuill,
Thirdly, he is a King, ruling his Church with his Spirit and his Word, against which the Montanists pretended a Spirit of Comfort, that proved to be but a collusion, raised up by the devil,
To conclude this point of his first rising, as it was obserued of the ancient Rome, that when after their Victories they settled the Prouinces, their course was to make this exchange, that the conquered should admit of the Romane Lawes,
To conclude this point of his First rising, as it was observed of the ancient Room, that when After their Victories they settled the Provinces, their course was to make this exchange, that the conquered should admit of the Roman Laws,
and learning, especially, of the Primitiue Bishops of Rome (most of them till Gregorie, for the space of sixe hundred yeeres after Christ, being Orthodoxe Fathers in regard of faith, howsoeuer too too ambitious in their manner of life,) was the only speciall helpe,
and learning, especially, of the Primitive Bishops of Room (most of them till Gregory, for the Molle of sixe hundred Years After christ, being Orthodox Father's in regard of faith, howsoever too too ambitious in their manner of life,) was the only special help,
theirs Canons then enacted but as Lesbian rules, appliable only to the Popes owne pleasure, who not content with the ouer-worne Blasphemies of the ancient Heretikes, hath stamped out a great deale of new matter falsly coyned, from his owne brest and braine,
theirs Canonas then enacted but as Lesbian rules, appliable only to the Popes own pleasure, who not content with the overworn Blasphemies of the ancient Heretics, hath stamped out a great deal of new matter falsely coined, from his own breast and brain,
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as if time would serue, I could easily demonstrate, by a bagfull of base Mettall, wherewith their Canon Law, their Missall, their Breuiarie, their Officium Mariae, their Iesus Psalter, their Manuell, their Councell, and Catechismes of Trent and Rome, and other their Libels set out with Popes priuiledge, to the shame of Christianitie are wholly stuffed.
as if time would serve, I could Easily demonstrate, by a bagfull of base Mettle, wherewith their Canon Law, their Missal, their Breviary, their Officium Mary, their Iesus Psalter, their Manual, their Council, and Catechisms of Trent and Room, and other their Libels Set out with Popes privilege, to the shame of Christianity Are wholly stuffed.
For the arch of his eleuation hath not beene so large aboue our Hemisphere these last hundred yeeres almost (Gods Name therefore be praysed,) as it was in times before:
For the arch of his elevation hath not been so large above our Hemisphere these last hundred Years almost (God's Name Therefore be praised,) as it was in times before:
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now it is shortned by his Cosmicall setting, through the rising of the Sunne of Righteousnesse vpon this Westerne Reformed halfe-side of the Christian World, in which yet this Antichrist hath left behind him some thicke,
now it is shortened by his Cosmical setting, through the rising of the Sun of Righteousness upon this Western Reformed halfe-side of the Christian World, in which yet this Antichrist hath left behind him Some thick,
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and grosse mists of diuers deepe Errours, as yet to bee tossed vp, and tumbled out of our Skies, by the neerer ascent of our bright Sunne to our Verticall.
and gross mists of diverse deep Errors, as yet to be tossed up, and tumbled out of our Skies, by the nearer ascent of our bright Sun to our Vertical.
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I cannot denie what all the World knoweth, heartily grieuing at the Diuisions of Reuben. I would in charitie couer those spots, wherewith some haue besmeared the face of their Assemblies, in all other points so farre as I can finde by their seuerall Confessions, right truely Orthodoxall.
I cannot deny what all the World Knoweth, heartily grieving At the Divisions of Reuben. I would in charity cover those spots, wherewith Some have besmeared the face of their Assemblies, in all other points so Far as I can find by their several Confessions, right truly orthodoxal.
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But alas, they are too openly discouered by some, who take paines to put those asunder whom God would haue to ioyne together in vnitie against the Great Antichrist, that daily getteth ground vpon our dissentions.
But alas, they Are too openly discovered by Some, who take pains to put those asunder whom God would have to join together in unity against the Great Antichrist, that daily gets ground upon our dissensions.
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And therefore I must needs tell out, what I finde in my poore iudgement, to bee the base Relikes of Antichristian and Popish Opinions, as yet maintained by some particular Teachers in some Reformed Churches, onely to giue warning of a Snake in the grasse;
And Therefore I must needs tell out, what I find in my poor judgement, to be the base Relics of Antichristian and Popish Opinions, as yet maintained by Some particular Teachers in Some Reformed Churches, only to give warning of a Snake in the grass;
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of a Viper in the bundle of stickes, which commeth sorth of the heate, that is, flyeth the tryall of the inlightning Spirit, and fasteneth vpon PAVLS hand, that is, maketh seyzure vpon the doctrine (which Saint Paul taught;) euen to puffe vp and kill those vpon whom it settleth,
of a Viper in the bundle of sticks, which comes forth of the heat, that is, flies the trial of the enlightening Spirit, and fasteneth upon PAUL'S hand, that is, makes seizure upon the Doctrine (which Saint Paul taught;) even to puff up and kill those upon whom it settleth,
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The first Relike is, that Consubstantiation, together with his necessarie adherent Vbiquitie, both wholly depending vpon that grosse Capernaite, Lateran, Popish conceit of the Reall presence of Christ in the Eucharist.
The First Relike is, that Consubstantiation, together with his necessary adherent Ubiquity, both wholly depending upon that gross Capernaite, Lateran, Popish conceit of the Real presence of christ in the Eucharist.
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The third, and last, but not the least to endanger the Church in regard of her Gouernment, is that High and transcendent Consistorian authoritie of Pastor with Lay Elders, aspiring to a Primacie aboue Kings and Princes, vnder the plausible pretence of perfect Reformation, but indeed with the proud mind of the Spartan Ephori, who to keepe one King in compasse, reared vp aboue him fiue Thrones farre higher,
The third, and last, but not the least to endanger the Church in regard of her Government, is that High and transcendent Consistorian Authority of Pastor with Lay Elders, aspiring to a Primacy above Kings and Princes, under the plausible pretence of perfect Reformation, but indeed with the proud mind of the Spartan Ephori, who to keep one King in compass, reared up above him fiue Thrones Far higher,
and of greater Soueraigntie, as these deluded Disciplinarians, in purposing to pull one downe, set vp many Popes. So cunningly can the Deuill play the Serpent Amphisbena, in going forward at both ends at once:
and of greater Sovereignty, as these deluded Disciplinarians, in purposing to pull one down, Set up many Popes. So cunningly can the devil play the Serpent Amphisbena, in going forward At both ends At once:
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secondly, that the true Church of Christ is exercised by these faults, which although some doe stiffely maintaine vpon their owne priuate motion, to their owne destruction:
secondly, that the true Church of christ is exercised by these Faults, which although Some do stiffly maintain upon their own private motion, to their own destruction:
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yet are cast out of the Church of Christ, by her faithfull Pastors teaching, and her godly Princes fighting for the Truth of Christ Iesus. So that such Heresies & Schismes as arise in our Churches like Tares in the field, are defended by none,
yet Are cast out of the Church of christ, by her faithful Pastors teaching, and her godly Princes fighting for the Truth of christ Iesus. So that such Heresies & Schisms as arise in our Churches like Tares in the field, Are defended by none,
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but by such, as waxe worse and worse, deceiuing, and being deceiued, as appeareth, either by their secret colluding vnder colourable tearmes of a true meaning, craftily deuised for escaping of due punishment (so was it with Arminius Vorstius, and others) or by their open and shamelesse reuolting to Papists,
but by such, as wax Worse and Worse, deceiving, and being deceived, as appears, either by their secret colluding under colourable terms of a true meaning, craftily devised for escaping of due punishment (so was it with Arminius Vorstius, and Others) or by their open and shameless revolting to Papists,
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as Schioppius, Iustus Caluinus, Walsingham, and others, or to Anabaptists, as Smith, or to Brownists, as Iohnson, or to the Anti-Trinitarians, as Laelius Socinus, or to the most abominable Sect of Familists, as Dauid George, Henry Nichols, and some such Phantastikes in England, and the Low Countries, against all which Viperous Generation,
as Schioppius, Justus Calvinus, Walsingham, and Others, or to Anabaptists, as Smith, or to Brownists, as Iohnson, or to the Anti-Trinitarians, as Laelius Socinus, or to the most abominable Sect of Familists, as David George, Henry Nichols, and Some such Phantastikes in England, and the Low Countries, against all which Viperous Generation,
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and Deuillish Brood of Hellish Heretikes, Our Churches pronounce a Maran-atha, and our Soueraigne Princes, according to their seuerall Estates of Gouernment vnder God in Christ Iesus, are carefull to execute the sentence of death, thereby to purge out all euill from Israel, and to root out the Relikes of the Great Antichrist out of their Kingdomes.
and Devilish Brood of Hellish Heretics, Our Churches pronounce a Maranatha, and our Sovereign Princes, according to their several Estates of Government under God in christ Iesus, Are careful to execute the sentence of death, thereby to purge out all evil from Israel, and to root out the Relics of the Great Antichrist out of their Kingdoms.
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For, that Ministers must fight with the Sword of the Spirit, which is the Word of God, against these enemies, the Apostle doth warrantize, by this his prescription, directed to Titus, who must ordaine in euery Citie of Creete, where he left him, such Elders, or Bishops, as hold fast the faithfull Word,
For, that Ministers must fight with the Sword of the Spirit, which is the Word of God, against these enemies, the Apostle does warrantise, by this his prescription, directed to Titus, who must ordain in every city of Crete, where he left him, such Elders, or Bishops, as hold fast the faithful Word,
and when the Gospell began to bee preached by the Apostles, the Oracles there ceased, according to that Prophecie of the burden of Aegypt, Behold the Lord rideth vpon a swist cloud, and shall come into Aegypt;
and when the Gospel began to be preached by the Apostles, the Oracles there ceased, according to that Prophecy of the burden of Egypt, Behold the Lord rides upon a swift cloud, and shall come into Egypt;
and the Idols of Aegypt shall be moued at his presence, and the heart of Aegypt shall melt in the middest of it, &c. So when Christ shall speake by the preaching of the Gospell,
and the Idols of Egypt shall be moved At his presence, and the heart of Egypt shall melt in the midst of it, etc. So when christ shall speak by the preaching of the Gospel,
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for reformation of Religion, then Antichrist shall feare, and Heresies will flye away, (as they, who doe euill, hate the light ) to the great encouragement of all Gods seruants, who because the Euangelicall and Apostolike faith ouerthroweth all Heresies,
for Reformation of Religion, then Antichrist shall Fear, and Heresies will fly away, (as they, who do evil, hate the Light) to the great encouragement of all God's Servants, who Because the Evangelical and Apostolic faith Overthroweth all Heresies,
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because it is a Law, that the man that will doe presumptuously, and will not harken vnto the Priest [ that standeth to minister there before the Lord thy God, ] or vnto the Iudge,
Because it is a Law, that the man that will do presumptuously, and will not harken unto the Priest [ that Stands to minister there before the Lord thy God, ] or unto the Judge,
yet from the ouer-lookers, and standers by, who by that meanes may feare, as Cyprian said, Plectuntur quidam, quò caeteri corrigantur; Exempla sunt omnium, tormenta paucorum:
yet from the overlookers, and standers by, who by that means may Fear, as Cyprian said, Plectuntur quidam, quò Caeteri corrigantur; Exempla sunt omnium, tormenta Paucorum:
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lest, as they were, so we may bee plagued with some Iudgement for our rash discontentment, which if it proceede of pitty, is folly; since they pitty not themselues:
lest, as they were, so we may be plagued with Some Judgement for our rash discontentment, which if it proceed of pity, is folly; since they pity not themselves:
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as the sinne was of the principall Offendors, seeing, as the rule of Law runneth, in high Treason (such as Heresie is to God-ward) there is no Accessorie. When the wicked are multiplied, transgression increaseth;
as the sin was of the principal Offenders, seeing, as the Rule of Law Runneth, in high Treason (such as Heresy is to Godward) there is no Accessory. When the wicked Are multiplied, Transgression increases;
Surely, wee true Subiects vnto His Soueraigne Maiestie, within these His seuerall Kingdomes and Dominions, are most entirely bound and obliged to a threefold dutie; First, of Gratulation: Secondly, of Supplication: And thirdly, of Obedience.
Surely, we true Subjects unto His Sovereign Majesty, within these His several Kingdoms and Dominions, Are most entirely bound and obliged to a threefold duty; First, of Gratulation: Secondly, of Supplication: And Thirdly, of obedience.
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Of Gratulation, or most heartie thanksgiuing vnto our great and best God, that hath so thorowly inflamed the good heart of our most Gracious Soueraigne Lord, King IAMES, with so godly a zeale,
Of Gratulation, or most hearty thanksgiving unto our great and best God, that hath so thoroughly inflamed the good heart of our most Gracious Sovereign Lord, King JAMES, with so godly a zeal,
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as Eusebius did of Constantine the Great, that whereas he alone is impugned by all false gods, he alone of all Princes may most deseruedly be reputed the sonne of the true God, who said by his Prophet, Them that honour mee, I will honour;
as Eusebius did of Constantine the Great, that whereas he alone is impugned by all false God's, he alone of all Princes may most deservedly be reputed the son of the true God, who said by his Prophet, Them that honour me, I will honour;
Of Supplication, or most humble and dayly Praier, that God in his great mercy, towards vs his poore people, would most firmely corroborate and strengthen the Arme of His most puissant Maiestie against all enemies whatsoeuer,
Of Supplication, or most humble and daily Prayer, that God in his great mercy, towards us his poor people, would most firmly corroborate and strengthen the Arm of His most puissant Majesty against all enemies whatsoever,
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For he is but one, and may bee reclaymed by good aduice, whereas they are but as so many Waspes or Vipers, that not onely may hurt the head, but infect the whole body.
For he is but one, and may be reclaimed by good Advice, whereas they Are but as so many Wasps or Vipers, that not only may hurt the head, but infect the Whole body.
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And therefore one said well, That it was a good duty to punish badde liuers ; for that, as Isaeus thought, thereby is prohibited all iniurie from others.
And Therefore one said well, That it was a good duty to Punish bad livers; for that, as Isaeus Thought, thereby is prohibited all injury from Others.
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Of Obedience, and due obseruance of that most wholsome counsell which S. Paul gaue the Romanes, saying, Marke them which cause diuisions and offences contrary to the doctrine which yee haue learned, and auoyd them.
Of obedience, and due observance of that most wholesome counsel which S. Paul gave the Romans, saying, Mark them which cause divisions and offences contrary to the Doctrine which ye have learned, and avoid them.
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and both of them most behoofefull in dispatch of these duties, seeing Heresie lyeth secret like Snakes in greene grasse, very hardly to be discerned by bleared eyes, or dull pates:
and both of them most behooveful in dispatch of these duties, seeing Heresy lies secret like Snakes in green grass, very hardly to be discerned by bleared eyes, or dull pates:
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and Heretikes are craftie, like their Master the Deuill, able to seduce and withdraw the most constant from their settled true course, if they doe not beware.
and Heretics Are crafty, like their Master the devil, able to seduce and withdraw the most constant from their settled true course, if they do not beware.
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as S. Iohn gaue counsell, saying, If there come any vnto you, and bring not this doctrine, receiue him not into your house, neither bid him God speede.
as S. John gave counsel, saying, If there come any unto you, and bring not this Doctrine, receive him not into your house, neither bid him God speed.
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if he be not more iust then I am? And so may wee enquire of any mans learning, let him bee neuer so great a Doctor, what is he better learned then another man,
if he be not more just then I am? And so may we inquire of any men learning, let him be never so great a Doctor, what is he better learned then Another man,
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if hee be not more orthodox? He surely, in my iudgement, is the best Scholler, that is first NONLATINALPHABET, taught of God, and then NONLATINALPHABET, apt to teach other, what himselfe had well learned,
if he be not more orthodox? He surely, in my judgement, is the best Scholar, that is First, taught of God, and then, apt to teach other, what himself had well learned,
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and so was Methodius before Origen, Malchion the Priest before the Bishoppe Paulus Samosatenus, onely for that they held and maintayned what God taught them out of the holy Scriptures.
and so was Methodius before Origen, Malchion the Priest before the Bishop Paulus Samosatene, only for that they held and maintained what God taught them out of the holy Scriptures.
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so no kind of Learning is fit to build vp the Church of Christ, but that which being weighed in the ballance of Gods Word, is found to be Orthodoxe, by true agreement with the proportion of Faith, since Knowledge puffeth vp, and much Learning will make a man mad,
so no kind of Learning is fit to built up the Church of christ, but that which being weighed in the balance of God's Word, is found to be Orthodox, by true agreement with the proportion of Faith, since Knowledge Puffeth up, and much Learning will make a man mad,
For your wits by the Scriptures are directed to discerne them; and your wils by Gods Spirit are preserued to auoide them; Reade Scriptures; aske Grace; know them; keepe this;
For your wits by the Scriptures Are directed to discern them; and your wills by God's Spirit Are preserved to avoid them; Read Scriptures; ask Grace; know them; keep this;
secondly, in regard of our good estate, who shall know all things necessarie for our Saluation, by the most soueraigne Vnction, the working of the Holy Ghost,
secondly, in regard of our good estate, who shall know all things necessary for our Salvation, by the most sovereign Unction, the working of the Holy Ghost,
But the handling of the Remnant as behoofefull to bee spoken of, as what hath beene said, because through present plentie I could not attempt, I leaue to be performed, either by some other more perfect Scribe,
But the handling of the Remnant as behooveful to be spoken of, as what hath been said, Because through present plenty I could not attempt, I leave to be performed, either by Some other more perfect Scribe,
now in the meane time most humbly beseeching your Honours further patience for the briefe recognizing in these few Propositiōs, what now you haue heard spoken rudely,
now in the mean time most humbly beseeching your Honours further patience for the brief recognizing in these few Propositions, what now you have herd spoken rudely,
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but yet truely, in trigono per tetragonum (as Geometricians talke) in a triplicitie of Quaternions, first, concerning the end of the World; secondly, touching that Great Antichrist ;
but yet truly, in trigono per tetragonum (as Geometricians talk) in a triplicity of Quaternions, First, Concerning the end of the World; secondly, touching that Great Antichrist;
thirdly, of the deduction and continuall propagation of Heresie from that Antichrist. Concerning the end of the World, wee deliuered these foure things:
Thirdly, of the deduction and continual propagation of Heresy from that Antichrist. Concerning the end of the World, we Delivered these foure things:
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First, what is Antichrist, defined by his causes, efficient, materiall, formall, and finall, only as they are expressed in seuerall Texts of holy Scripture:
First, what is Antichrist, defined by his Causes, efficient, material, formal, and final, only as they Are expressed in several Texts of holy Scripture:
and truely, First, by a true demonstration drawne from the former causal definition of Antichrist, in all points sitted vnto the Pope, and then by a cloud of Witnesses, not only prophesying,
and truly, First, by a true demonstration drawn from the former causal definition of Antichrist, in all points sitted unto the Pope, and then by a cloud of Witnesses, not only prophesying,
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Thirdly, in what captiuitie and slauery, all Papists especially in England, are implunged by their Prison, their Irons, their Dyet, their Iaylors, by all which they are become neither true Christians, nor good subiects:
Thirdly, in what captivity and slavery, all Papists especially in England, Are implunged by their Prison, their Irons, their Diet, their Jailors, by all which they Are become neither true Christians, nor good Subjects:
Of the deduction, and continuall propagation of Heresie from that Antichrist, it was declared, First, that Heresie must continue in the World, from the first,
Of the deduction, and continual propagation of Heresy from that Antichrist, it was declared, First, that Heresy must continue in the World, from the First,
and the perfect restoring of all thy creatures vnto the glorious libertie of the Sonnes of God, through our onely Lord and blessed Sauiour, Iesus Christ, to whom one only wise, powerfull and mercifull God with the Father,
and the perfect restoring of all thy creatures unto the glorious liberty of the Sons of God, through our only Lord and blessed Saviour, Iesus christ, to whom one only wise, powerful and merciful God with the Father,
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For who is in heart wiser, then Wisdom dwelling with Prudence, and finding out Knowledge of wittie Inuentions? or who can adde more Learning to his lips,
For who is in heart Wiser, then Wisdom Dwelling with Prudence, and finding out Knowledge of witty Inventions? or who can add more Learning to his lips,
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then Christ, who himselfe is the Scribe well instructed vnto the Kingdome of Heauen, like the good Housholder, bringing forth out of his Treasure things New, and olde:
then christ, who himself is the Scribe well instructed unto the Kingdom of Heaven, like the good Householder, bringing forth out of his Treasure things New, and old:
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or way of teaching, consisting in Parables, as it was a very familiar vse by Saint HIEROMES report, to all the Syrians, and especially to them of Palestina, to annexe Parables vnto their speech, that what could not bee holden by the Hearers vnder a simple phrase of speech, might bee kept by them in memorie through similitude and examples.
or Way of teaching, consisting in Parables, as it was a very familiar use by Saint JEROME'S report, to all the Syrians, and especially to them of Palestine, to annex Parables unto their speech, that what could not be held by the Hearers under a simple phrase of speech, might be kept by them in memory through similitude and Examples.
For what is a Parable, but (as it is defined by CLEMENT ALEXANDRINVS) a speech shewing effectually by other wordes things spoken properly, or to vse Saint Hieromes words, Rerum naturâ dissimilium ad aliquam similitudinem facta comparatio:
For what is a Parable, but (as it is defined by CLEMENT ALEXANDRIAN) a speech showing effectually by other words things spoken properly, or to use Saint Jerome's words, Rerum naturâ dissimilium ad aliquam similitudinem facta Comparison:
and ABRAHAM receiued ISAAC from the dead in a Figure, either of Christ rising againe (so saith Master CALVIN) or of Christ dying in his Manhood, as the Ram was sacrificed;
and ABRAHAM received ISAAC from the dead in a Figure, either of christ rising again (so Says Master CALVIN) or of christ dying in his Manhood, as the Ram was sacrificed;
and so it is called NONLATINALPHABET a Sentence, a Prouerbe, or a Parable, such as were those Parables of SALOMON, which the men of HEZEKIAH, King of Iudah copied out ;
and so it is called a Sentence, a Proverb, or a Parable, such as were those Parables of SOLOMON, which the men of HEZEKIAH, King of Iudah copied out;
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or obscurely and darkely, and so it is tearmed in that holy Tongue NONLATINALPHABET (of the roote NONLATINALPHABET hee spake obscurely) an Aenigma, a Riddle,
or obscurely and darkly, and so it is termed in that holy Tongue (of the root he spoke obscurely) an Aenigma, a Riddle,
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such as the Queene of Sheba demanded of Salomon, and such as our blessed Sauiour most eloquently redoubleth, here in my Text, vnder most elegant Tropes and Schemes, That the people about him,
such as the Queen of Sheba demanded of Solomon, and such as our blessed Saviour most eloquently redoubleth, Here in my Text, under most elegant Tropes and Schemes, That the people about him,
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For I cannot thinke with Maldonatus, Tossanus, and others, that Saint Luke doth NONLATINALPHABET, or confusedly heape vp together this maine multitude of morall Precepts without connexion,
For I cannot think with Maldonatus, Tossanus, and Others, that Saint Lycia does, or confusedly heap up together this main multitude of moral Precepts without connexion,
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or order vsed by Saint Matthew, in the fifth, sixth, and seuenth Chapters of his Gospell: because GODS Spirit, by which Saint Luke wrote, is no authour of confusion, and this speech of our Sauiour registred by Saint Luke, is another from that which Saint Matthew recorded, this being spoken in the plaine, that on the Mount ;
or order used by Saint Matthew, in the fifth, sixth, and Seventh Chapters of his Gospel: Because GOD'S Spirit, by which Saint Lycia wrote, is no author of confusion, and this speech of our Saviour registered by Saint Lycia, is Another from that which Saint Matthew recorded, this being spoken in the plain, that on the Mount;
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and for the hearers it is a sure thing, our blessed Sauiour by repeating those Doctrines, intimating vnto vs the necessary vse of them all in an holy life.
and for the hearers it is a sure thing, our blessed Saviour by repeating those Doctrines, intimating unto us the necessary use of them all in an holy life.
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for then the speech should bee interrupted and broken by the putting in, betweene that prohibition and the reason thereof, a precept concerning almes in the 38. Verse.
for then the speech should be interrupted and broken by the putting in, between that prohibition and the reason thereof, a precept Concerning alms in the 38. Verse.
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And therefore rather then to make such raw coherences and knittings of our Sauiours words, I preferre the wittie iudgement of Aquinas, and Caietane, followed by Writers not only Popish, as Stella, Tolet, and Costerus, but also some of the Reformed Churches, as Piscator, and Zepper ;
And Therefore rather then to make such raw coherences and knittings of our Saviour's words, I prefer the witty judgement of Aquinas, and Cajetan, followed by Writers not only Popish, as Stella, Tolet, and Costerus, but also Some of the Reformed Churches, as Piscator, and Zepper;
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but with all the whole speech together, wherof these words with others following to the 46. Vers. make vp the 3. part of this Oration, called by our curious Rhetoricians, Contentio, the troublesome part, wherein wee labour to answere and satisfie all obiections.
but with all the Whole speech together, whereof these words with Others following to the 46. Vers. make up the 3. part of this Oration, called by our curious Rhetoricians, Contention, the troublesome part, wherein we labour to answer and satisfy all objections.
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For hee that can see but dimmely, as he who saw men walke like trees, may in reading of this Chapter, easily find out foure seuerall parts of this holy Sermon,
For he that can see but dimly, as he who saw men walk like trees, may in reading of this Chapter, Easily find out foure several parts of this holy Sermon,
for the better strengthening thereof, by preuenting this secret obiection, which the Hearers in their hearts might imagine against the former instructions, vnder these or the like words:
for the better strengthening thereof, by preventing this secret objection, which the Hearers in their hearts might imagine against the former instructions, under these or the like words:
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For our Sauiour answereth by two seuerall Parables or Prouerbs, the one concluding, that they must not follow the Scribes and Pharises, who are but blinde guides without true knowledge,
For our Saviour Answers by two several Parables or Proverbs, the one concluding, that they must not follow the Scribes and Pharisees, who Are but blind guides without true knowledge,
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the other inferring, that since he himselfe is the only true Master, aboue whom none liue, they must fashion themselues vnto his perfection, that therein they may,
the other inferring, that since he himself is the only true Master, above whom none live, they must fashion themselves unto his perfection, that therein they may,
And thus, (Right Reuerend, Right Worshipfull, and most dearely beloued Men, Fathers, and Brethren in our most blessed Sauiour ) yee haue plainely pointed out to your quicke view,
And thus, (Right Reverend, Right Worshipful, and most dearly Beloved Men, Father's, and Brothers in our most blessed Saviour) ye have plainly pointed out to your quick view,
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and godly considerations, the scope and summe of all the seuerall matters herein comprized, which being deliuered in two excellent Similitudes, the one from a Guide, the other from a Master, may for our better memorie and edification, bee referred to those practicall vses of Canonicall Scriptures, which the blessed Apostle most properly tearmeth, NONLATINALPHABET, a Correction, and NONLATINALPHABET, an Instruction. For first, here is deliuered a double Correction: the former of presumptuous teachers [ can the blinde lead the blinde? ] the latter, of besotted hearers, [ shall they not both fall into the ditch? ] secondly,
and godly considerations, the scope and sum of all the several matters herein comprised, which being Delivered in two excellent Similitudes, the one from a Guide, the other from a Master, may for our better memory and edification, be referred to those practical uses of Canonical Scriptures, which the blessed Apostle most properly termeth,, a Correction, and, an Instruction. For First, Here is Delivered a double Correction: the former of presumptuous Teachers [ can the blind led the blind? ] the latter, of besotted hearers, [ shall they not both fallen into the ditch? ] secondly,
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§. II. For the first point, touching the presumptuous Teacher, a question is propounded [ can the blinde lead the blinde? ] intimating the negatiue, that he cannot leade the blinde ;
§. II For the First point, touching the presumptuous Teacher, a question is propounded [ can the blind led the blind? ] intimating the negative, that he cannot lead the blind;
his wickednesse is his attempting to lead the blinde. His blindnesse is not bodily, for such a blinde man may see God well enough in his soule, by the eye of his faith,
his wickedness is his attempting to led the blind. His blindness is not bodily, for such a blind man may see God well enough in his soul, by the eye of his faith,
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as blinde BARTIMAEVS saw Christ passing by: but it is in his minde, so darkned by the god of this world, that the light of the Gospell cannot shine vnto them ;
as blind BARTIMAEVS saw christ passing by: but it is in his mind, so darkened by the god of this world, that the Light of the Gospel cannot shine unto them;
and so much dulled by fleshly pleasures, that through ignorance they are senselesse, albeit selfeloue perswadeth them, that they see, to their owne confusion,
and so much dulled by fleshly pleasures, that through ignorance they Are senseless, albeit Self-love Persuadeth them, that they see, to their own confusion,
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What God would not haue vs know, let vs willingly not know :) but it was an ignorance prauae dispositionis, of such things as by dutie they were bound to know,
What God would not have us know, let us willingly not know:) but it was an ignorance prauae dispositionis, of such things as by duty they were bound to know,
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and might, if they had would, haue knowne to their owne good, being yet altogether ignorant, not onely NONLATINALPHABET, of singular and particular things, whereof there are many, which all men need not know,
and might, if they had would, have known to their own good, being yet altogether ignorant, not only, of singular and particular things, whereof there Are many, which all men need not know,
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but also of the law, which (as the Rule is) doth not excuse, especially since it is not in these Pharises, crassa ignorantia; grosse ignorance, through negligence:
but also of the law, which (as the Rule is) does not excuse, especially since it is not in these Pharisees, Crassa ignorantia; gross ignorance, through negligence:
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and yet as wicked, as weake, as appeareth by their proud vndertaking to lead the blind. For whither doe they lead them? To hell, as themselues are the children thereof.
and yet as wicked, as weak, as appears by their proud undertaking to led the blind. For whither do they led them? To hell, as themselves Are the children thereof.
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then pull downe pride, (for knowledge puffeth vp, especially proceeding from their owne sense and braine ) yea such as make them stumble the more, being to poore ignorant people,
then pull down pride, (for knowledge Puffeth up, especially proceeding from their own sense and brain) yea such as make them Stumble the more, being to poor ignorant people,
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or remorse of conscience, notwithstanding God hath precisely forbidden it with this high sanction, or hallowing thereof [ I am the Lord. ] For (as that Autor of those Sermons ad fratres in eremo, (I wish he had bene correspondent in other points) doth well expound it) then ye curse the deafe,
or remorse of conscience, notwithstanding God hath precisely forbidden it with this high sanction, or hallowing thereof [ I am the Lord. ] For (as that Author of those Sermons and Brothers in eremo, (I wish he had be correspondent in other points) does well expound it) then you curse the deaf,
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Wherefore now since our blessed Sauiour Iesus Christ condemneth the Pharises and Scribes in Israel, of weakenesse and wickednesse, in that being ignorant themselues, they presumptuously vndertake to direct others more ignorant then they are in the way of truth:
Wherefore now since our blessed Saviour Iesus christ Condemneth the Pharisees and Scribes in Israel, of weakness and wickedness, in that being ignorant themselves, they presumptuously undertake to Direct Others more ignorant then they Are in the Way of truth:
We for our instruction may hence gather, that no man must take on him the office of a Teacher and an instructer, who is not indued with some measure of learning,
We for our instruction may hence gather, that no man must take on him the office of a Teacher and an instructer, who is not endued with Some measure of learning,
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like those false Prophets, in whose mouthes the Lord had put a lying spirit for AHABS destruction; like SHEMAIAH the sonne of DELAIAH, who was hired by TOBIAH and SANBALLAT to prophecie a lye, only to put NEHEMIAH in feare; like the seuen sonnes of SCEVA, who proudly tooke vpon them, without all authoritie, to call ouer them which had euill spirits, in the name of the Lord Iesus :
like those false prophets, in whose mouths the Lord had put a lying Spirit for AHABS destruction; like SHEMAIAH the son of DELAIAH, who was hired by TOBIAH and SANBALLAT to prophecy a lie, only to put NEHEMIAH in Fear; like the seuen Sons of SCEVA, who proudly took upon them, without all Authority, to call over them which had evil spirits, in the name of the Lord Iesus:
or lastly, like those presumptuous proud spirits, which desire to be teachers of the Law, vnderstanding neither what they say, nor whereof they affirme.
or lastly, like those presumptuous proud spirits, which desire to be Teachers of the Law, understanding neither what they say, nor whereof they affirm.
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as indeed a man can receiue nothing, except it be giuen him from heauen, vnlesse he will rashly incurre those reprehensions which the Holy Ghost most iustly made against the false prophets,
as indeed a man can receive nothing, except it be given him from heaven, unless he will rashly incur those reprehensions which the Holy Ghost most justly made against the false Prophets,
For marke, what an excellent construction that great Diuine Gregory Nazianzene made to himselfe of these and such like comminations, when he said, (his words are weightie,) The Pharises reproched, and the Scribes reprooued doe very much feare me, whom since it behooueth vs farre to surpasse in vertue,
For mark, what an excellent construction that great Divine Gregory Nazianzene made to himself of these and such like comminations, when he said, (his words Are weighty,) The Pharisees reproached, and the Scribes reproved do very much Fear me, whom since it behooveth us Far to surpass in virtue,
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Heare also how Barnard accordeth thereunto vpon the very same consideration, saying, It is a very great and wonderfull thing to be a Minister of Christ,
Hear also how Barnard accords thereunto upon the very same consideration, saying, It is a very great and wonderful thing to be a Minister of christ,
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the order of peace-makers is farre aboue you, vnlesse peraduenture the degrees before declared being altogether omitted, it is your pleasures to leape vp rather then to ascend.
the order of peacemakers is Far above you, unless Peradventure the Degrees before declared being altogether omitted, it is your pleasures to leap up rather then to ascend.
For vse then of this point two sorts of people may take this, as a iust checke vnto them for their boldnesse of intruding themselues into Gods Haruest:
For use then of this point two sorts of people may take this, as a just check unto them for their boldness of intruding themselves into God's Harvest:
both which (I feare mee) fulfill that iudgement vpon this good Land, that Esay foretold, should come vpon Iudah by her neighbouring enemies, Aegypt and Assur, saying, that the Lord shall hisse for the Flye that is in the vttermost parts of the Riuers of Aegypt,
both which (I Fear me) fulfil that judgement upon this good Land, that Isaiah foretold, should come upon Iudah by her neighbouring enemies, Egypt and Assur, saying, that the Lord shall hiss for the Fly that is in the uttermost parts of the rivers of Egypt,
as the Popish Priests, and peeuish Precisians disturbe the peace of our Hierusalem ; those, as the Flyes of Aegypt issuing from Rome, and Spaine, vpon the Southside;
as the Popish Priests, and peevish precisians disturb the peace of our Jerusalem; those, as the Flies of Egypt issuing from Room, and Spain, upon the Southside;
these, as the humming and singing Bees of Assur, swarming out of the East-parts vnto vs, resting themselues in the most secret retyring places of Cities and Countrie amongst thornes and bushes, that is, poore seduced people, who if they repent not, are neere vnto cursing, and whose end is to bee burned.
these, as the humming and singing Bees of Assur, swarming out of the East-parts unto us, resting themselves in the most secret retiring places of Cities and Country among thorns and Bushes, that is, poor seduced people, who if they Repent not, Are near unto cursing, and whose end is to be burned.
For obserue the fit resemblance of those, with Flyes of Aegypt, and of these with the Bees of Ashur. Those are like the Aegyptian Flyes, First, origine: in the of-spring.
For observe the fit resemblance of those, with Flies of Egypt, and of these with the Bees of Ashur. Those Are like the Egyptian Flies, First, origine: in the offspring.
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so these hollow Fathers are altogether void of grace and good learning, verifying that saying of olde BONIFACIVS, Before-times there were but woodden Cups, yet golden Priests;
so these hollow Father's Are altogether void of grace and good learning, verifying that saying of old BONIFACIVS, Before-times there were but wooden Cups, yet golden Priests;
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For to examine what learning their Iesuites haue, we need goe no further then to the report of their Secular Priests, and the Sorbonists of Paris, who vtterly condemne their dictate diuinitie, and their teaching of other learning only by Epitomes, to the vtter neglect of the Originall Authors:
For to examine what learning their Iesuites have, we need go no further then to the report of their Secular Priests, and the Sorbonists of paris, who utterly condemn their dictate divinity, and their teaching of other learning only by Epitomes, to the utter neglect of the Original Authors:
yet cannot I see vpon what grounds such brags are built, since so many as I could yet see of their New-cut Shauelings, such as Bishop, Breereley, Walsingham, &c. are,
yet cannot I see upon what grounds such brags Are built, since so many as I could yet see of their New-cut Shavelings, such as Bishop, Breereley, Walsingham, etc. Are,
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but old Fooles in new Coates, flourishing anew those ouer-worne arguments, which Harding, Allen, Stapleton, Sanders and Dorman, with other such monstrous sonnes of Harephah, deuillishly deuised against holy DAVID, I meane, Christ Iesus, whose strong men, by their Masters most gracious assistance, put all such vncircumcised Philistims to flight.
but old Fools in new Coats, flourishing anew those overworn Arguments, which Harding, Allen, Stapleton, Sanders and Dorman, with other such monstrous Sons of Harephah, devilishly devised against holy DAVID, I mean, christ Iesus, whose strong men, by their Masters most gracious assistance, put all such uncircumcised philistines to flight.
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as appeareth by priuate Conferences, and publike Colloquies had by sundry of our Diuines with their Priests and Iesuites at Baden, Ratispone, and other places.
as appears by private Conferences, and public Colloquies had by sundry of our Divines with their Priests and Iesuites At Baden, Ratisbon, and other places.
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so these men perceiuing, that a necessitie is laid vpon Christs Ministers to preach the Gospell, turne preaching into prating, loding their Hearers with an hideous sound of witlesse words, tending to no purpose.
so these men perceiving, that a necessity is laid upon Christ Ministers to preach the Gospel, turn preaching into prating, loading their Hearers with an hideous found of witless words, tending to no purpose.
Secondly, all their course of edifying is to pull downe by thundering threatnings of the Law, what they should seeke to reare vp by the comforts of the Gospell Thirdly the matter of their discourses,
Secondly, all their course of edifying is to pull down by thundering threatenings of the Law, what they should seek to rear up by the comforts of the Gospel Thirdly the matter of their discourses,
if any wiseman will spend time to displume them, will bee certainely found, but either the feathers of other Fowles like Aesops Iay, or else like the Laconians Nightinga• vnfeathered. Nil nisi vox ;
if any Wiseman will spend time to displume them, will be Certainly found, but either the Feathers of other Fowls like Aesops Jay, or Else like the Laconians Nightinga• unfeathered. Nil nisi vox;
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so these alwayes put forth in the last act of their Interlude, wherein wee shall find vpon good search and right view, either Errour against true Doctrine,
so these always put forth in the last act of their Interlude, wherein we shall find upon good search and right view, either Error against true Doctrine,
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or Schisme against Church-Discipline, or Hypocrisie against Holinesse, to manifest themselues for the naturall Progenie of the ancient Catharites in Asia, Nouatians in Eur•pe,
or Schism against Church discipline, or Hypocrisy against Holiness, to manifest themselves for the natural Progeny of the ancient Catharites in Asia, Novatians in Eur•pe,
and Donatists in Afrike described by Saint PETER, to bee wels without water, and cloudes that are carryed with a tempest, to whom the mist of darknesse is reserued for euer;
and Donatists in Africa described by Saint PETER, to be wells without water, and Clouds that Are carried with a tempest, to whom the missed of darkness is reserved for ever;
and all through hypocrisie, for which they may rightly be tearmed, as our Sauiour called the Hereticall and Hypocriticall Pharises, a generation of Vipers, which being euill, cannot speake good things.
and all through hypocrisy, for which they may rightly be termed, as our Saviour called the Heretical and Hypocritical Pharisees, a generation of Vipers, which being evil, cannot speak good things.
so these most poysonous and pestilent Polypragmons, vpon a pressing pinch, will powre out their malice and vengeance vnder sugred tearmes and sweet words,
so these most poisonous and pestilent Polypragmons, upon a pressing pinch, will pour out their malice and vengeance under sugared terms and sweet words,
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that wee may well exclaime against such Serpents in these true wordes of sweete Chrysologus, Hypocrisis subtile malum, secretum virus, venenum latens, virtutum sucus, tinea sanctitatis:
that we may well exclaim against such Serpents in these true words of sweet Chrysologus, Hypocrisis subtle malum, secretum virus, venenum latens, Virtues sucus, tinea sanctitatis:
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neither Flye nor Bee shall trouble vs long, since a Day draweth neere, wherein all shall appeare in their owne proper likenesse, that what God only now seeth in secret,
neither Fly nor be shall trouble us long, since a Day draws near, wherein all shall appear in their own proper likeness, that what God only now sees in secret,
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and to all the Flocke, ouer which the Holy Ghost hath made them Ouerseers, seeing that a King that sitteth in the Throne of Iudgement, scattereth away all euill with his eyes.
and to all the Flock, over which the Holy Ghost hath made them Overseers, seeing that a King that Sitteth in the Throne of Judgement, Scattereth away all evil with his eyes.
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the Masse Priest cannot stay where Ecclesiasticall Visitations are frequent, for wiping out the filth of Idolatrous Superstitions, that both Churches may bee cleered of Buyers and Sellers,
the Mass Priest cannot stay where Ecclesiastical Visitations Are frequent, for wiping out the filth of Idolatrous Superstitions, that both Churches may be cleared of Buyers and Sellers,
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For you are those Porters, which open the doore vnto the good Shepheards, who only are to admit good Shepheards to a Flocke, by whom a verie great part or your care is eased, it they bee fit to sweepe out the dust of Superstition for preuention of Flyes,
For you Are those Porters, which open the door unto the good Shepherds, who only Are to admit good Shepherds to a Flock, by whom a very great part or your care is eased, it they be fit to sweep out the dust of Superstition for prevention of Flies,
the latter, of punishment and destruction, as, God will bring the wicked into the pit of destruction, and as Hell is called the bottomlesse pit. For both the blinde Leader,
the latter, of punishment and destruction, as, God will bring the wicked into the pit of destruction, and as Hell is called the bottomless pit. For both the blind Leader,
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and their glory, and their multitude, and their pompe, and hee that reioyceth, shall descend into it. So that hence wee may gather an infallible truth, that those, who without due tryall,
and their glory, and their multitude, and their pomp, and he that rejoices, shall descend into it. So that hence we may gather an infallible truth, that those, who without due trial,
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they haue gone from Mountaine to Hill; they haue forgotten their resting place. Secondly, by our blessed Sauiour, thus denouncing, Woe vnto you, Scribes and Pharises, Hypocrites:
they have gone from Mountain to Hill; they have forgotten their resting place. Secondly, by our blessed Saviour, thus denouncing, Woe unto you, Scribes and Pharisees, Hypocrites:
For as Salomon saith, Confidence in an vnfaithfull man in time of trouble, is like a broken tooth, which is more cause of griefe then gaine, and a foote out of ioynt, that will paine vs, and hinder our way:
For as Solomon Says, Confidence in an unfaithful man in time of trouble, is like a broken tooth, which is more cause of grief then gain, and a foot out of joint, that will pain us, and hinder our Way:
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because a faithlesse friend, such as all blinde Leaders are to the blinde, is iust like to the staffe of the broken reed of Aegypt, whereon if a man leaue, it will goe into his hand, and pierce it ;
Because a faithless friend, such as all blind Leaders Are to the blind, is just like to the staff of the broken reed of Egypt, whereon if a man leave, it will go into his hand, and pierce it;
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For, as saith TERTVLLIAN, Tu qui proinde quaeris, spectans ad eos, qui & ipsi quaerunt, dubius ad dubios, certus ad incertos, caecus ad caecos, in foueam deducaris, necesse est:
For, as Says TERTULLIAN, Tu qui Therefore Quaeris, spectans ad eos, qui & ipsi quaerunt, Dubious ad dubios, Certus ad incertos, caecus ad caecos, in Foetum deducaris, Necessary est:
Thou who therefore searchest (to finde,) looking to them who also seeke, doubtfull to the doubtfull, certaine to the vncertaine, blinde to the blinde, it must needs be, that thou must be led into the ditch.
Thou who Therefore searchest (to find,) looking to them who also seek, doubtful to the doubtful, certain to the uncertain, blind to the blind, it must needs be, that thou must be led into the ditch.
For if we be Shepheards of the Flocke, and Ministers of the Gospell by the calling of Christ Iesus, wee are not to propose for our imitation vnto our selues, the lewd example of Idoll shepheards, which feede themselues, and not the Flocke, lest thereby wee bee vtterly depriued, eyther of our places,
For if we be Shepherds of the Flock, and Ministers of the Gospel by the calling of christ Iesus, we Are not to propose for our imitation unto our selves, the lewd Exampl of Idol shepherds, which feed themselves, and not the Flock, lest thereby we be utterly deprived, either of our places,
as God will then prouide him other Shepheards, or of true comfort in those places, wherein, through idlenesse we doe no good, •laying, not feeding, killing, not leading, not sauing the soule,
as God will then provide him other Shepherds, or of true Comfort in those places, wherein, through idleness we do no good, •laying, not feeding, killing, not leading, not Saving the soul,
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but shewing the skinne of a wandring sheepe, to the dangerous aggrauation of that great account, which wee must make to him, who will require his sheepe at our hands, when those nominall Rabbies, whom we placed before our eyes for patternes in the vse of our Pastorall charge, shal feele the same smart for this sinne, of bringing in a skinne without a carkasse.
but showing the skin of a wandering sheep, to the dangerous aggravation of that great account, which we must make to him, who will require his sheep At our hands, when those nominal Rabbies, whom we placed before our eyes for patterns in the use of our Pastoral charge, shall feel the same smart for this sin, of bringing in a skin without a carcase.
For, as S. Augustine saith, What shall it profit him, that he bringeth the marked skinne? The good Man of the house enquireth for the life of the sheepe.
For, as S. Augustine Says, What shall it profit him, that he brings the marked skin? The good Man of the house enquireth for the life of the sheep.
And the latter exhortation of the Holy Ghost is, that we should most diligently try out who are the good Guides whom we may follow rightly, (as Saint Paul sayth) Proue all things; hold fast that which is good :
And the latter exhortation of the Holy Ghost is, that we should most diligently try out who Are the good Guides whom we may follow rightly, (as Saint Paul say) Prove all things; hold fast that which is good:
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and therefore Gods Word is as the touch-stone, & our faith therein is as the file, by which wee may make good tryall and proofe both of Doctrine and Doctor.
and Therefore God's Word is as the touchstone, & our faith therein is as the file, by which we may make good trial and proof both of Doctrine and Doctor.
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Plutarch reporteth of the Fo•es in Thrace, a cold Countrey subiect to much frost, and so to be couered in Winter with much Ice, that when they are to passe ouer any frozen poole, they come to it very sizely,
Plutarch Reporteth of the Fo•es in Thrace, a cold Country Subject to much frost, and so to be covered in Winter with much Ice, that when they Are to pass over any frozen pool, they come to it very sizely,
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Our best course then is to lay downe our eares and vnderstandings vnto the ground and foundation of all positions, that if there be any vnder-water, that is, any subtill streames of erronious doctrine cunningly conueyed vnder smooth and fine speeches, we may auoyd the danger of falling;
Our best course then is to lay down our ears and understandings unto the ground and Foundation of all positions, that if there be any underwater, that is, any subtle streams of erroneous Doctrine cunningly conveyed under smooth and fine Speeches, we may avoid the danger of falling;
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and prouident discerners of spirits and doctrines, and that by the example of many good men, as Iehoshaphat, who suspecting the vnicent and agreement of Ahabs foure hundred false prophets, said, Is there not here a Prophet of the Lord besides, that we might enquire of him? and the Noblemen of Berea, who vpon Pauls preaching receiued the Word with all readinesse,
and provident discerners of spirits and doctrines, and that by the Exampl of many good men, as Jehoshaphat, who suspecting the vnicent and agreement of Ahabs foure hundred false Prophets, said, Is there not Here a Prophet of the Lord beside, that we might inquire of him? and the Noblemen of Berea, who upon Paul's preaching received the Word with all readiness,
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and the Iewes at Rome, who desired to heare from Paul of Christianitie, and after they had heard him, reasoned much amongst themselues. For as Tertullian well aduiseth, Quaerendum est, donec inuenias,
and the Iewes At Rome, who desired to hear from Paul of Christianity, and After they had herd him, reasoned much among themselves. For as Tertullian well adviseth, Quaerendum est, donec invenias,
For first, Gods Spirit is a meanes of this tryall, when he giueth to the faithfull that excellent gift of discerning spirits, which is no naturall perspicacie,
For First, God's Spirit is a means of this trial, when he gives to the faithful that excellent gift of discerning spirits, which is no natural perspicacy,
or sharpnesse of iudgement, but a supernaturall light and cleerenesse of vnderstanding, by which the godly both quickly and throughly perceiue a plaine difference betweene men speaking by the Spirit of God,
or sharpness of judgement, but a supernatural Light and clearness of understanding, by which the godly both quickly and thoroughly perceive a plain difference between men speaking by the Spirit of God,
and by the deluding spirit of the Deuill, as Iehoshaphat found the false prophets of Ahab, and Nehemiah perceiued that God had not sent SHEMAIAH the sonne of DELAIAH, but that TOBIAH and SANBALLAT had hyred him to pronounce that Prophecy against him.
and by the deluding Spirit of the devil, as Jehoshaphat found the false Prophets of Ahab, and Nehemiah perceived that God had not sent SHEMAIAH the son of DELAIAH, but that TOBIAH and SANBALLAT had hired him to pronounce that Prophecy against him.
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This gift more abundantly appeareth in the full time of the New Testament, as wee may finde not only by PETERS discouery of ANANIAS and SAPHIRA their treacherie,
This gift more abundantly appears in the full time of the New Testament, as we may find not only by PETER'S discovery of ANANIAS and SAPPHIRA their treachery,
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but were discouered either by the Councels, or by other good Christians, as Saint Iohn said to all the faithfull in generall, The anointing that yee haue receiued of him, abideth in you;
but were discovered either by the Counsels, or by other good Christians, as Saint John said to all the faithful in general, The anointing that ye have received of him, Abideth in you;
For, albeit, that peeuish Papist STAPLETON would limit this gift only to the learned Teachers and Masters of Israel, because it seemeth by the Apostle, to be appropiated only to some, & that albeit all Christians haue a generall iudgement of any doctrine:
For, albeit, that peevish Papist STAPLETON would limit this gift only to the learned Teachers and Masters of Israel, Because it seems by the Apostle, to be appropiated only to Some, & that albeit all Christians have a general judgement of any Doctrine:
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yet the particular determination of truth or falsehood in any point belongeth to the Church, and the Masters therein assembled in Councels, as the Apostles and Elders were at Hierusalem :
yet the particular determination of truth or falsehood in any point belongeth to the Church, and the Masters therein assembled in Counsels, as the Apostles and Elders were At Jerusalem:
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Yet wee finde it otherwise in all Gods Children, who being indued with the Spirit of Adoption, are directed by the same Spirit, through long vse and custome, to discerne both good and euill:
Yet we find it otherwise in all God's Children, who being endued with the Spirit of Adoption, Are directed by the same Spirit, through long use and custom, to discern both good and evil:
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but of the measure, and vse thereof, which some may haue more then others, as To euery one of vs is giuen grace, according to the measure of the gift of Christ :
but of the measure, and use thereof, which Some may have more then Others, as To every one of us is given grace, according to the measure of the gift of christ:
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as thereupon all Councels, wherein the Learned are assembled to determine of Controuersies, are Ecclesia repraesentatiua: A Congregation of the Learned, representing the whole bod• of the Church of Christ, wherein not onely Bishops,
as thereupon all Counsels, wherein the Learned Are assembled to determine of Controversies, Are Ecclesia repraesentatiua: A Congregation of the Learned, representing the Whole bod• of the Church of christ, wherein not only Bishops,
but also any other faithfull and learned men may be called to giue suffrage, as well, decisiuum: of deciding, as consultiuum: of counselling, concerning points of faith, which as their Pope Nicholas the first said, is vniuersall and common to all,
but also any other faithful and learned men may be called to give suffrage, as well, decisiuum: of deciding, as consultiuum: of counseling, Concerning points of faith, which as their Pope Nicholas the First said, is universal and Common to all,
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because both the Spirit being free as the wind to blow where it listeth, giueth libertie to the Saints to iudge, and the Councell being assembled for the good of the Church, is a speciall direction to all the true members of that Church whose Councell it is, to approoue or disprooue according to their iudgement,
Because both the Spirit being free as the wind to blow where it lists, gives liberty to the Saints to judge, and the Council being assembled for the good of the Church, is a special direction to all the true members of that Church whose Council it is, to approve or disprove according to their judgement,
as Constantine called the consent of a generall Councell directed by Gods Spirit, the explanation of the will of God, to which all and euery Christian is to agree;
as Constantine called the consent of a general Council directed by God's Spirit, the explanation of the will of God, to which all and every Christian is to agree;
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for all Scripture is giuen by inspiration of God, and is profitable (see the vses thereof) for doctrine (to wit, of truth,) for reproofe (of error,) for correction (of a bad life) for instruction in righteousnesse (vnto a good life,) that the man of God may be perfect, throughly furnished vnto all good workes.
for all Scripture is given by inspiration of God, and is profitable (see the uses thereof) for Doctrine (to wit, of truth,) for reproof (of error,) for correction (of a bad life) for instruction in righteousness (unto a good life,) that the man of God may be perfect, thoroughly furnished unto all good works.
the holy books of diuine Scriptures are (as saith Isidorus Pelusiota ] NONLATINALPHABET, the very ladders, by which we climbe vp to God, because the holy Scripture hath fastned a rule vnto our doctrine,
the holy books of divine Scriptures Are (as Says Isidorus Pelusiota ], the very ladders, by which we climb up to God, Because the holy Scripture hath fastened a Rule unto our Doctrine,
For the first point is most false, and a flat derogation to the sufficiencie of the Canonicall Scriptures, which only conteine the whole reuealed will and Word of God,
For the First point is most false, and a flat derogation to the sufficiency of the Canonical Scriptures, which only contain the Whole revealed will and Word of God,
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and yet not answered by any of their Wranglers, euen Aquinas and Catetane their owne great Rabbies haue plainely auouched, hee saying, that our faith relyeth vpon the reuelation made to the Apostles and Prophets, who writ the Canonicall bookes,
and yet not answered by any of their Wranglers, even Aquinas and Catetane their own great Rabbies have plainly avouched, he saying, that our faith Relieth upon the Revelation made to the Apostles and prophets, who writ the Canonical books,
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And the second point is no better, being an vncharitable debasement of Gods children, who may be as S. Paul was, rude in speech, but not in knowledge.
And the second point is no better, being an uncharitable debasement of God's children, who may be as S. Paul was, rude in speech, but not in knowledge.
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as well as in a learned Rabbie, we cannot with any godly reason debar simple men from the knowledge of the Scriptures, which are not the sealed booke, but written so plaine, that a man may runne and read them.
as well as in a learned Rabbie, we cannot with any godly reason debar simple men from the knowledge of the Scriptures, which Are not the sealed book, but written so plain, that a man may run and read them.
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as may, through Gods acceptance, suffice for their saluation, according to their measure, as the Apostle exhorteth, Let the Word of God dwell in you plenteously.
as may, through God's acceptance, suffice for their salvation, according to their measure, as the Apostle exhorteth, Let the Word of God dwell in you plenteously.
But thirdly, where he seemeth to tye the proportion of faith to the Church, & not to the tenor of the Scriptures, I maruell how hee dare so swarue from the Scriptures, which all the Fathers call, The Ecclesiasticall Rule both of faith and manners. For what is this analogie, or proportion of faith, but the true agreement which one part of the Scriptures hath with another, to make vp one faith? Fides, saith TERTVLLIAN, in regula posita est; Faith is placed vnder a rule, to wit, of Law and Gospell, that it should not depend vpon Man, but vpon God;
But Thirdly, where he seems to tie the proportion of faith to the Church, & not to the tenor of the Scriptures, I marvel how he Dare so swerve from the Scriptures, which all the Father's call, The Ecclesiastical Rule both of faith and manners. For what is this analogy, or proportion of faith, but the true agreement which one part of the Scriptures hath with Another, to make up one faith? Fides, Says TERTULLIAN, in regula Posita est; Faith is placed under a Rule, to wit, of Law and Gospel, that it should not depend upon Man, but upon God;
and that it should be made knowne by it owne onely principles, which are the Bookes of Canonicall Scriptures, the onely best and Authentique Witnesses of Iesus Christ, the Authour and finisher of our faith.
and that it should be made known by it own only principles, which Are the Books of Canonical Scriptures, the only best and Authentic Witnesses of Iesus christ, the Author and finisher of our faith.
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Whereupon Tertullian thus cutting off all customes or prescriptions which seeme vpon pretence of antiquitie to derogate from truth, cryeth out, Exurge Veritas ; Arise vp, Truth;
Whereupon Tertullian thus cutting off all customs or prescriptions which seem upon pretence of antiquity to derogate from truth, Cries out, Exurge Veritas; Arise up, Truth;
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Doe thou interpret thy Scriptures, which custome hath not knowne: si enim nosset, nunquā esset : for if it had knowne them, it would neuer haue beene.
Do thou interpret thy Scriptures, which custom hath not known: si enim nosset, nunquā esset: for if it had known them, it would never have been.
Therefore, notwithstanding these cauils of an hellish Locust, wee haue now two tryed meanes, whereby we may finde out good and bad Ministers, Gods Spirit,
Therefore, notwithstanding these cavils of an hellish Locust, we have now two tried means, whereby we may find out good and bad Ministers, God's Spirit,
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And the first of these, which is the third in order, is, as we noted, the summe of their calling described vnto vs in holy Scripture, first, in their Ingresse: secondly, in their Progresse:
And the First of these, which is the third in order, is, as we noted, the sum of their calling described unto us in holy Scripture, First, in their Ingress: secondly, in their Progress:
as there are too many now adayes blue coates turned to blacke, who make the Ministerie the last remedie or meanes of maintayning themselues, to verifie our old English Prouerbe, When hee is good for nothing,
as there Are too many now adays blue coats turned to black, who make the Ministry the last remedy or means of maintaining themselves, to verify our old English Proverb, When he is good for nothing,
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To his inward indowments hee must outwardly •ee ordayned, and put apart vnto that great Worke, by the laying on of hands, as were Saul, and Barnabas, Timothie, and other Presbyters in Creete, by Titus. For this good order is a necessary let and stop against all Iereboams Priests, who being of the basest people, commonly without both learning and honestie, would consecrate themselues for Priests of the high places :
To his inward endowments he must outwardly •ee ordained, and put apart unto that great Work, by the laying on of hands, as were Saul, and Barnabas, Timothy, and other Presbyters in Crete, by Titus. For this good order is a necessary let and stop against all Iereboams Priests, who being of the Basest people, commonly without both learning and honesty, would consecrate themselves for Priests of the high places:
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as at this day, Swen•kfel•ians, Libertines, Anabaptists, Brownists, Familists, and such other addle-brayned and idle Illuminates presume to doe, without any ordinary calling or appointment of their Superiours,
as At this day, Swen•kfel•ians, Libertines, Anabaptists, Brownists, Familists, and such other addle-brayned and idle Illuminates presume to do, without any ordinary calling or appointment of their Superiors,
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or the whole Company and Communitie of Priests, and especially the head of the Shepheards, Christs Vicar on earth must iudge and know this. But I answere:
or the Whole Company and Community of Priests, and especially the head of the Shepherds, Christ Vicar on earth must judge and know this. But I answer:
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or by a tyrannicall manner force his fellowes to a necessitie of obeying, since euery Bishop, according to the licence of his libertie and power, hath his owne iudgement.
or by a tyrannical manner force his Fellows to a necessity of obeying, since every Bishop, according to the licence of his liberty and power, hath his own judgement.
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Secondly, that the censure Ecclesiasticall, which either Priests in a Councell, or Bishops in their Consistorie, may lawfully giue of Ministers according to the Apostolike rules,
Secondly, that the censure Ecclesiastical, which either Priests in a Council, or Bishops in their Consistory, may lawfully give of Ministers according to the Apostolic rules,
so are we all in the Gospell, bound by our faith and loue in Christ, to detest with execration all those, be they Ministers or people, who loue not the Lord Iesus :
so Are we all in the Gospel, bound by our faith and love in christ, to detest with execration all those, be they Ministers or people, who love not the Lord Iesus:
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as euery one, who will but examine the state of the Popish Clergie by the Apostles rules, shall finde that they haue good cause to flee such, both Heretikes and Hypocrites, who swarue so farre, both in their doctrine and in their liues, from, not onely the rules of the blessed Apostle, but also from their owne Canons, which I neede not produce, being freed from that labour, by the diligent and most godly paines of diuers most worthy and reuerend Diuines of the Reformed Church,
as every one, who will but examine the state of the Popish Clergy by the Apostles rules, shall find that they have good cause to flee such, both Heretics and Hypocrites, who swerve so Far, both in their Doctrine and in their lives, from, not only the rules of the blessed Apostle, but also from their own Canonas, which I need not produce, being freed from that labour, by the diligent and most godly pains of diverse most worthy and reverend Divines of the Reformed Church,
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as yet not answered by any Papist, referring all who heare me, to the reading of Beza, Hemingius, Binder, and our owne good Countreyman, the most painefull searcher of truth, Doctor Willet.
as yet not answered by any Papist, referring all who hear me, to the reading of Beza, hemingius, Binder, and our own good Countryman, the most painful searcher of truth, Doctor Willet.
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and doth withdraw him from his former paynes, as he is exhorted to bee faithfull to the death, and to hold that hee hath, that no man take his Crowne, since he that endureth to the end, shall bee saued.
and does withdraw him from his former pains, as he is exhorted to be faithful to the death, and to hold that he hath, that no man take his Crown, since he that Endureth to the end, shall be saved.
Now the fourth meanes of searching and finding out a good Guide from a bad, is the testimonie of the ancient Fathers, whom wee are to reade, that from them we may fully perceiue what was the tenour of the Faith in the Primitiue Church,
Now the fourth means of searching and finding out a good Guide from a bad, is the testimony of the ancient Father's, whom we Are to read, that from them we may Fully perceive what was the tenor of the Faith in the Primitive Church,
as BEDA, SALONIVS, and all our Interpreters doe expresse the Allegorie; transgresse not the limits of faith, which the Catholike Doctors haue set downe from the beginning:
as BEDA, SALONIVS, and all our Interpreters do express the Allegory; transgress not the Limits of faith, which the Catholic Doctors have Set down from the beginning:
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But this meanes is common, and challenged by the Papists, as making most for them, who seeme to hold most of the ancient Fathers, whom they vsually alledge for maintenance of whatsoeuer they hold,
But this means is Common, and challenged by the Papists, as making most for them, who seem to hold most of the ancient Father's, whom they usually allege for maintenance of whatsoever they hold,
The first is, that the Father alleaged, bee no Bastard, that is, no counterfeite Worke foysted into amongst his other Bookes, by some coozening Babylonish ▪ Marchant, that vnder the name of such a good •ather, it may bee more saleable, and of better admittance.
The First is, that the Father alleged, be no Bastard, that is, no counterfeit Work foisted into among his other Books, by Some cozening Babylonish ▪ Merchant, that under the name of such a good •ather, it may be more saleable, and of better admittance.
The second Rule is, that wee must looke to the Edition of the Fathers Workes, that they bee not corrupted and wrested to say more or lesse then they say:
The second Rule is, that we must look to the Edition of the Father's Works, that they be not corrupted and wrested to say more or less then they say:
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For how wickedly the Papists haue of late yeeres, and yet, doe abuse the Writings of the ancient Fathers their Index Expurgatorius, and their Copijsts, as Azorius calleth them, doe too too manifestly demonstrate:
For how wickedly the Papists have of late Years, and yet, do abuse the Writings of the ancient Father's their Index Expurgatorius, and their Copijsts, as azorius calls them, do too too manifestly demonstrate:
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or taken out of any Authour, (as appeareth by those fiue seuerall Editions in Rome, Naples, Lisbone, Madril, and Antwerpe, now of late to their vtter shame discouered:) these being certaine skilfull Writers of olde hands, set in the Vatican to copie out olde Manuscripts into any hand,
or taken out of any Author, (as appears by those fiue several Editions in Room, Naples, Lisbon, Madril, and Antwerp, now of late to their utter shame discovered:) these being certain skilful Writers of old hands, Set in the Vatican to copy out old Manuscripts into any hand,
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in truth, thereby as it is iustly feared, to make the Vatican Librarie, which before-times was accounted a Treasurie of true Bookes, now a shop of shamelesse shifts,
in truth, thereby as it is justly feared, to make the Vatican Library, which before-times was accounted a Treasury of true Books, now a shop of shameless shifts,
Yet here wee haue a third Rule, to examine the wordes of any Father alleaged, by these three seuerall Touchstones, the first whereof is the Word of God:
Yet Here we have a third Rule, to examine the words of any Father alleged, by these three several Touchstones, the First whereof is the Word of God:
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the second is the Orthodoxie or right iudgement in faith of the former Fathers. For that, saith TERTVLLIAN, is the Lords and true, which is first deliuered:
the second is the Orthodoxy or right judgement in faith of the former Father's. For that, Says TERTULLIAN, is the lords and true, which is First Delivered:
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A great assurance then it must needs bee of credit to that Father, who is constant in his tenent, being agreeable to Scripture and his Predecessors, where a wauering minded man is vnstable in all his wayes.
A great assurance then it must needs be of credit to that Father, who is constant in his tenent, being agreeable to Scripture and his Predecessors, where a wavering minded man is unstable in all his ways.
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The fift and the last meanes of trying out good Ministers, is conference with good men concerning those things, which we either heare spoken, or see done by Ministers.
The fift and the last means of trying out good Ministers, is conference with good men Concerning those things, which we either hear spoken, or see done by Ministers.
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For this generall good counsell giuen to the Church by Christ, is sit (as say Nysseene and Psellus ) for euery good soule in the Church, which being ignorant of her owne estate (albeit by the bloud of Christ being clensed from all her sinnes, she is made of a black, a comely creature ;) must follow the counsell of Gods faithfull Children, who are his flock & sheep of his pasture, walking from strength to strength in this vayle of miserie, till they meete with God in Zion:
For this general good counsel given to the Church by christ, is fit (as say Nysseene and Psellus) for every good soul in the Church, which being ignorant of her own estate (albeit by the blood of christ being cleansed from all her Sins, she is made of a black, a comely creature;) must follow the counsel of God's faithful Children, who Are his flock & sheep of his pasture, walking from strength to strength in this Vail of misery, till they meet with God in Zion:
because (as saith GREGORIE,) Whiles shee neglecteth to imitate euery wise man, shee followeth reprobate acquaintance, whom foolishnesse hath made like vnto brute beasts.
Because (as Says GREGORY,) While she neglecteth to imitate every wise man, she follows Reprobate acquaintance, whom foolishness hath made like unto brutus beasts.
Wherefore to helpe out of this errour, shee must bring her Kids, that is, as all interpret, her vncleane thoughts and inordinate affections, besides the Shepheards Tents, that is, to that order which the Church by her Ministers will prescribe.
Wherefore to help out of this error, she must bring her Kids, that is, as all interpret, her unclean thoughts and inordinate affections, beside the Shepherds Tents, that is, to that order which the Church by her Ministers will prescribe.
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And thus we haue the fiue seuerall meanes for tryall of Guides, which notwithstanding, the carping Cauils of Stapleton and others, are as an hedge on euery side set double, to keepe vs within the ring and compasse of sauing Truth, against all Errours broched by men of a reprobate minde, whom as we may fully try by these meanes:
And thus we have the fiue several means for trial of Guides, which notwithstanding, the carping Cavils of Stapleton and Others, Are as an hedge on every side Set double, to keep us within the ring and compass of Saving Truth, against all Errors broached by men of a Reprobate mind, whom as we may Fully try by these means:
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as our Sauiour forewarned, Yee shall know them by their fruites. These bring forth fruits, though bad and blasted, like the Vine, which brought wilde grapes ;
as our Saviour forewarned, Ye shall know them by their fruits. These bring forth fruits, though bad and blasted, like the Vine, which brought wild grapes;
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for of thornes men doe not gather figges, nor of a bramble bush gather they grapes, saith our Sauiour, alluding to that common prouerbe thus expressed by Theognis. NONLATINALPHABET.
for of thorns men do not gather figs, nor of a bramble bush gather they grapes, Says our Saviour, alluding to that Common proverb thus expressed by Theognis..
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Ad semen nata respondent, saith Seneca; Euery seede hath his owne bodie, saith the Apostle; Wickednesse proceedeth from the wicked, saith Dauid. So that from a blinde guide we cannot expect any curious conceit,
Ad semen Nata respondent, Says Senecca; Every seed hath his own body, Says the Apostle; Wickedness Proceedeth from the wicked, Says David. So that from a blind guide we cannot expect any curious conceit,
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and their thoughts are grounded vpon good reason, since both Doctrine is tearmed the fruite of lips, which God createth to good mens peace, as he said, Loquere vt videam, Speake, that I may know what is in thee :
and their thoughts Are grounded upon good reason, since both Doctrine is termed the fruit of lips, which God Createth to good men's peace, as he said, Speak vt videam, Speak, that I may know what is in thee:
and life or actions are, if they be good, called fruits of righteousnesse, as sinnes are called fruits of the fl•sh. Now then first for the doctrine of bad Ministers, it is knowne to be wicked by its both vnheard-of newnesse, & inbred naughtinesse. The newnesse of their doctrine is found out by the late sowing thereof:
and life or actions Are, if they be good, called fruits of righteousness, as Sins Are called fruits of the fl•sh. Now then First for the Doctrine of bad Ministers, it is known to be wicked by its both unheard-of newness, & inbred naughtiness. The newness of their Doctrine is found out by the late sowing thereof:
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for when the good Husbandman had sowne his good seed, then came the enuious man by night ( as he that doth euill, hateth the light) and sowed the tares. In omnibus veritas imaginem antecedit: postremò similitudo sequitur, saith Tertullian ;
for when the good Husbandman had sown his good seed, then Come the envious man by night (as he that does evil, hates the Light) and sowed the tares. In omnibus veritas imaginem antecedit: postremò similitudo sequitur, Says Tertullian;
that is, In all things truth goeth before the image thereof, afterward followeth the resemblance. For praecedunt Creatoris bon•, sayeth Chrysologus, the Creatours good things goe before: mala Diaboli post sequuntur:
that is, In all things truth Goes before the image thereof, afterwards follows the resemblance. For praecedunt Creatoris bon•, Saith Chrysologus, the Creators good things go before: mala Diaboli post sequuntur:
The naughtinesse of the same wil be euidently perceiued by these seuerall contents, since as Theodorite well obserued out of his owne great experience, Impia & execranda dogmata per se sufficiunt ad suum patrem ostendendum:
The naughtiness of the same will be evidently perceived by these several contents, since as Theodorite well observed out of his own great experience, Impia & execranda dogmata per se sufficiunt ad suum patrem ostendendum:
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whiles they breathe & belch out either blasphemies against God, as in Atheisme, Graecisme, Iudaisme, and heresies about the Trinitie, and Christs Incarnation, or iniuries against men,
while they breathe & belch out either Blasphemies against God, as in Atheism, Graecisme, Judaism, and heresies about the Trinity, and Christ Incarnation, or injuries against men,
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as Casa the Popes Legate in Venice, and B. of Beneuentum, most wickedly commended vile Sodomitrie, verifying hereby the words of the Apostle, Vnto the pure, all things are pure,
as Casa the Popes Legate in Venice, and B. of Beneventum, most wickedly commended vile Sodomitry, verifying hereby the words of the Apostle, Unto the pure, all things Are pure,
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Therefore sayth St. Augustine, It is no great matter then to discerne him (that is, a malignant spirit) when he shall come, or bring vs to those things which are against good manners,
Therefore say Saint Augustine, It is no great matter then to discern him (that is, a malignant Spirit) when he shall come, or bring us to those things which Are against good manners,
which will be found quickly to be most wicked and altogether dissonant or disagreeing to the profession of a good Christian, by their habit, and their acts.
which will be found quickly to be most wicked and altogether dissonant or disagreeing to the profession of a good Christian, by their habit, and their acts.
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First, historically, for the vsuall garment of the true Prophets, who were wont to weare a garment of haire, such as Elijah and other Prophets vsed, to expresse their repentance and sorrow for sinne;
First, historically, for the usual garment of the true prophets, who were wont to wear a garment of hair, such as Elijah and other prophets used, to express their Repentance and sorrow for sin;
albeit some good men did well finde them out, as Herodes of Athens discouered that counterfet Philosopher, when he said, Video barbam & pallium; Philosophum nondum video:
albeit Some good men did well find them out, as Herod of Athens discovered that counterfeit Philosopher, when he said, Video barbam & pallium; Philosophum Nondum video:
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Secondly, morally, and so either for the outward profession of a Christian, as Tertullian calleth it, Christiani nominis extrinsecus superficiens, The outward face or shew of a Christian, such as those, who come neere to God with their mouthes,
Secondly, morally, and so either for the outward profession of a Christian, as Tertullian calls it, Christians Nominis extrinsecus superficiens, The outward face or show of a Christian, such as those, who come near to God with their mouths,
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For, saith our Sauiour, Many will say to me in that Day, Lord, Lord, haue wee not prophecied in thy name? and in thy name haue cast out Deuils? & in thy name done many wonderfull workes? And then will professe vnto them, I neuer knew you. For why?
For, Says our Saviour, Many will say to me in that Day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out Devils? & in thy name done many wonderful works? And then will profess unto them, I never knew you. For why?
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Their inward habit is [ NONLATINALPHABET ] rauening Wolues, as the Apostle calleth the Asiatike Heretikes, grieuous Wolues, not sparing the Flocke, yea,
Their inward habit is [ ] ravening Wolves, as the Apostle calls the Asiatike Heretics, grievous Wolves, not sparing the Flock, yea,
their craft, both in calling the sheepe from their solds, by rents and schismes, as it was the manner of some in the Apostles time, and in driuing them into Desarts,
their craft, both in calling the sheep from their solds, by rends and schisms, as it was the manner of Some in the Apostles time, and in driving them into Deserts,
So that it is no maruaile, if Christ and his Apostles resemble these Seducers thus finely habituated to whited Tombes, and peinted Sepulchres, to Wels without water, to Cloudes without raine, to Trees without fruit, twice dead and plucked vp by the rootes.
So that it is no marvel, if christ and his Apostles resemble these Seducers thus finely habituated to whited Tombs, and painted Sepulchres, to Wells without water, to Clouds without rain, to Trees without fruit, twice dead and plucked up by the roots.
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nor direct, but wholly consisting vpon crooked and broken passages, as we reade of the cunning trickes of Eusebius Nicodomedensis, and other Arians, to bring themselues in fauour with Emperours,
nor Direct, but wholly consisting upon crooked and broken passages, as we read of the cunning tricks of Eusebius Nicodomedensis, and other Arians, to bring themselves in favour with emperors,
Those meanes and these markes doe not only discouer the forepast Heresies in the time of the Primitiue Church, according as Philastrius, Epiphanius Augustine, Thodorite, Nicetas and Harmenopulus haue compiled their Catalogue:
Those means and these marks do not only discover the forepast Heresies in the time of the Primitive Church, according as Philastrius, Epiphanius Augustine, Thodorite, Nicetas and Harmenopulus have compiled their Catalogue:
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but also doe reueale with open cry to men of iudgement and vnderstanding, who are, and where lye the false prophets, and false teachers, euen the Heretikes of our time.
but also do reveal with open cry to men of judgement and understanding, who Are, and where lie the false Prophets, and false Teachers, even the Heretics of our time.
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For by these markes, to make some Application vnto those who are guiltie, tell me, I pray you, who are they that stiffely maintayne new and naughtie doctrine? are they not the Locusts of the bottomles pit, issuing by swarmes out of the smoke which darken the ayre ? I meane those Monks and Friers, the Popes graund Merchants, whose doctrine, howsoeuer it carry the title of true Diuinitie, is a doctrine of Deuils, new, and naughtie.
For by these marks, to make Some Application unto those who Are guilty, tell me, I pray you, who Are they that stiffly maintain new and naughty Doctrine? Are they not the Locusts of the bottomless pit, issuing by swarms out of the smoke which darken the air? I mean those Monks and Friars, the Popes grand Merchant's, whose Doctrine, howsoever it carry the title of true Divinity, is a Doctrine of Devils, new, and naughty.
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New, as those points doe demonstrate, of the Popes Supremacie ouer Christian Princes, and of Transul•st•ntiation. For that, by Bellarmines owne confession, was not generally receiued in the Church of Rome, till Hildebrand brought it in, whom therefore hee maketh his first Authour of Italie to maintaine his tenent against Doctor B•r•kley: but the time sheweth it new, being in the yeere of Christ, 1076. and the Authour to be deuillish, confessing vpon his death-bed, that hee stirred vp that wrath and hatred against mankind, by the Deuils perswasion.
New, as those points do demonstrate, of the Popes Supremacy over Christian Princes, and of Transul•st•ntiation. For that, by Bellarmines own Confessi, was not generally received in the Church of Rome, till Hildebrand brought it in, whom Therefore he makes his First Author of Italy to maintain his tenent against Doctor B•r•kley: but the time shows it new, being in the year of christ, 1076. and the Author to be devilish, confessing upon his deathbed, that he stirred up that wrath and hatred against mankind, by the Devils persuasion.
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And this conceit, for maintenance of the reall bodily presence of Christ in the Sacrament, was but a priuate opinion of some misseled Doctors, through the vanitie of Philosophie, such as Damascene, Theophilact, and Peter Lombard, the most ancient of which liued 700. yeeres after Christ, till the Councell of Lateran, vnder Innocentius the Third, in 1215. yeere after Christ,
And this conceit, for maintenance of the real bodily presence of christ in the Sacrament, was but a private opinion of Some misseled Doctors, through the vanity of Philosophy, such as Damascene, Theophilact, and Peter Lombard, the most ancient of which lived 700. Years After christ, till the Council of Lateran, under Innocentius the Third, in 1215. year After christ,
Naughtie, as appeareth, first, by their blasphemie against Christs sole Priesthood, when they say, that the Priest in the Masse offereth a sacrifice propitiatorie for quicke and dead:
Naughty, as appears, First, by their blasphemy against Christ sole Priesthood, when they say, that the Priest in the Mass Offereth a sacrifice propitiatory for quick and dead:
for then did not Christ by one Offering consecrate for euer them that are sanctified. Secondly, by their injurie against Christian Princes, whom they, not onely depriue of due Soueraigntie,
for then did not christ by one Offering consecrate for ever them that Are sanctified. Secondly, by their injury against Christian Princes, whom they, not only deprive of due Sovereignty,
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but also expose, to the open violence of butcherly Villaines, such as Iames Clement, Iohn Castell, and Raualiac, when they dare to maintaine it to bee lawfull to kill a Prince, whom they thinke but in their minds, to oppose himselfe to the Romish Synagogue, when Dauid said, Who can stretch forth his hand against the Lords Anoynted, and be guiltlesse?
but also expose, to the open violence of butcherly Villains, such as James Clement, John Castle, and Raualiac, when they Dare to maintain it to be lawful to kill a Prince, whom they think but in their minds, to oppose himself to the Romish Synagogue, when David said, Who can stretch forth his hand against the lords Anointed, and be guiltless?
and to conclude, what is sacrilegious and blasphemous in all Heresies, this floweth into them, as into a certaine Sinke, with the growing together of all other filths.
and to conclude, what is sacrilegious and blasphemous in all Heresies, this flows into them, as into a certain Sink, with the growing together of all other filths.
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then into the rules and practice of the seuerall Orders of their Monkes, amongst whom some vse Cowle and coat, in colour, blacke, as Benedictines and Augustinians ; white, as Carmelites ; blue, as Bon hommes ; grey, as Franciscanes ;
then into the rules and practice of the several Order of their Monks, among whom Some use Cowl and coat, in colour, black, as Benedictines and Augustinians; white, as Carmelites; blue, as Bon hommes; gray, as Franciscans;
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euen vnto saluation, expressely opposing themselues, not onely to Scripture, which accounteth all things lawfull to them that are free in Christ, but also to the Fathers in the Councell al Gangra, accursing those who put more holinesse in pa•lto quàm in birro, that is,
even unto salvation, expressly opposing themselves, not only to Scripture, which accounteth all things lawful to them that Are free in christ, but also to the Father's in the Council all Gangra, accursing those who put more holiness in pa•lto quàm in birro, that is,
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conuersatione, non habitu, by conuersation, not by habit : mentis puritate, non cultu: by purenesse of minde, and not by outward ornament. Cucullus non facit Monachum; A Cowle makes no Monke.
Conversation, non habitu, by Conversation, not by habit: mentis puritate, non cultu: by pureness of mind, and not by outward ornament. Cucullus non facit Monachum; A Cowl makes no Monk.
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But if wee vnderstand this sheepes clothing morally, eyther for the outward Profession of a Christian with Tertullian ▪ or for the outward Works of Christianitie with Chrysostome, then Papists are portraied out vnto vs more fully,
But if we understand this Sheep clothing morally, either for the outward Profession of a Christian with Tertullian ▪ or for the outward Works of Christianity with Chrysostom, then Papists Are portrayed out unto us more Fully,
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since, first, none make a fairer shew in Christian Profession then they, who yet most prophane it, crying still, The Church, The Church, as the Priests of Ierusalem said, The Temple of the Lord, The Temple of the Lord, when as the Priests made the House of the Lord a denne of Theeues, and an house of Marchandize: So these haue turned their Church into Babylon, Aegypt, and Sodome spiritually ;
since, First, none make a Fairer show in Christian Profession then they, who yet most profane it, crying still, The Church, The Church, as the Priests of Ierusalem said, The Temple of the Lord, The Temple of the Lord, when as the Priests made the House of the Lord a den of Thieves, and an house of Merchandise: So these have turned their Church into Babylon, Egypt, and Sodom spiritually;
as they seeme, but thinking it sufficient to iumble vp and mumble all their Prayers in the forenoone for the afternoone-tyde;) and to a set number of Pater nosters, Aues, and Creedes, repeated by the direction of Beades in an Heathenish Battologie, Pharisaically deuouring Widdowes houses vnder colour of long Prayers.
as they seem, but thinking it sufficient to jumble up and mumble all their Prayers in the forenoon for the afternoone-tyde;) and to a Set number of Pater noster's, Aves, and Creeds, repeated by the direction of Beads in an Heathenish Battology, Pharisaically devouring Widow's houses under colour of long Prayers.
Craft, first, in compassing a Nouice, seduced to bee a Recusant from our Christian Communion, by setting him in the fore-front of some dangerous Schisme, such as the Iesuits had of late against the Secular Priests, to their owne deserued ouerthrow,
Craft, First, in compassing a Novice, seduced to be a Recusant from our Christian Communion, by setting him in the forefront of Some dangerous Schism, such as the Iesuits had of late against the Secular Priests, to their own deserved overthrow,
as an House or Kingdome deuided against it selfe, cannot stand, (for Babels confusion must bee by diuision:) secondly, in keeping him in the desperate course of Hereticall obstinacie, by the iniunction of that exercise, which Iesuites haue inuented to the vtter vndoing of many silly soules,
as an House or Kingdom divided against it self, cannot stand, (for Babels confusion must be by division:) secondly, in keeping him in the desperate course of Heretical obstinacy, by the injunction of that exercise, which Iesuites have invented to the utter undoing of many silly Souls,
and simple Gentles, who thinking all sooth that such men say, set Houses, Lands, Goods, and all, yea, euen their Alleageance vnto their Soueraigne, at sixe and seuen: De vitio in vitium: de flammâ transit in ignem. Crueltie:
and simple Gentiles, who thinking all sooth that such men say, Set Houses, Lands, Goods, and all, yea, even their Allegiance unto their Sovereign, At sixe and seuen: De vitio in Vitium: de flammâ transit in Ignem. Cruelty:
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first, in bereauing their Disciples of all true vnderstanding, by hiding the key of Knowledge, that is, by keeping the Scripture in an vnknowne language, forbidding all whatsoeuer Translations into vulgar Tongues, (and so by necessary consequence the Rhemish Translation, ) whereas Euerie tongue must confesse Christ :
First, in bereaving their Disciples of all true understanding, by hiding the key of Knowledge, that is, by keeping the Scripture in an unknown language, forbidding all whatsoever Translations into Vulgar Tongues, (and so by necessary consequence the Rhemish translation,) whereas Every tongue must confess christ:
secondly, in captiuating their wils, by enforcing vpon their Consciences a consent to their doctrine whatsoeuer it be, through implicit faith, that so they only may be the men of Learning and Truth;
secondly, in captivating their wills, by enforcing upon their Consciences a consent to their Doctrine whatsoever it be, through implicit faith, that so they only may be the men of Learning and Truth;
For their acts discouer their habit too plainely, as appeareth, first, by their cunning conueyances to compasse wickednesse, happily, still discouered to their owne confusion, as their often defeated Conspiracies against Christian Princes, especially, the blessed Queene ELIZABETH,
For their acts discover their habit too plainly, as appears, First, by their cunning conveyances to compass wickedness, happily, still discovered to their own confusion, as their often defeated Conspiracies against Christian Princes, especially, the blessed Queen ELIZABETH,
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and godly Ministers, as Master Luther, Master Caluin, and diuers others doe verifie what Eliphaz said of Gods great working, he disappointeth the deuices of the craftie:
and godly Ministers, as Master Luther, Master Calvin, and diverse Others do verify what Eliphaz said of God's great working, he disappointeth the devices of the crafty:
sometimes to treade him vnder his foote, as Alexander the Third, did Fredericke Barbarossa? Secondly, the embondaging and keeping vnder of all the World,
sometime to tread him under his foot, as Alexander the Third, did Frederick Barbarossa? Secondly, the embondaging and keeping under of all the World,
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as appeareth by their crueltie exercised both against their enemies, the godly Albigenses, Waldenses, and the faithfull of Reformed Churches, which to their power they would vtterly subuert:
as appears by their cruelty exercised both against their enemies, the godly Albigenses, Waldenses, and the faithful of Reformed Churches, which to their power they would utterly subvert:
Thirdly, the fulfilling of their filthy lusts and pleasures, too well knowne to the World, by their keeping of Concubines, nourishing of Bastardie, vnder the name of Nephewes, keeping of Stewes in Rome and other places,
Thirdly, the fulfilling of their filthy Lustiest and pleasures, too well known to the World, by their keeping of Concubines, nourishing of Bastardy, under the name of Nephews, keeping of Stews in Room and other places,
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yea, vsing of Ganymeds, and Catamits, and all such like Sodomitrie, whereof their owne Fauourites are the most liuely Witnesses, especially Ariosto in his excellent Satyres. Wherefore, deare Brethren,
yea, using of Ganymeds, and Catamits, and all such like Sodomitry, whereof their own Favourites Are the most lively Witnesses, especially Ariosto in his excellent Satires. Wherefore, deer Brothers,
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since by this direct application of the marks before giuen to all false teachers and blind guides, wee finde that Prouerbe prooued vpon Popish Prelates, and Preachers, which Athenaeus hath, NONLATINALPHABET.
since by this Direct application of the marks before given to all false Teachers and blind guides, we find that Proverb proved upon Popish Prelates, and Preachers, which Athenaeus hath,.
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We here for our part haue good cause, first, to reioyce and prayse our good God for thus iudging the great Whore, which did corrupt the earth with her fornications.
We Here for our part have good cause, First, to rejoice and praise our good God for thus judging the great Whore, which did corrupt the earth with her fornications.
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because this Schisme is not only a weakning of the whole bodie Ecclesiasticall and Politicall in this flourishing Empire, but also a most necessarie cause of certaine ruine and vtter vndoing of the parts disioyned, be they neuer so strong;
Because this Schism is not only a weakening of the Whole body Ecclesiastical and Political in this flourishing Empire, but also a most necessary cause of certain ruin and utter undoing of the parts disjoined, be they never so strong;
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seeing they are vnperfect by themselues, and drawne by Deluders out of their owne place, as a Bird from her nest, being in a snare, led captiue by the Deuill at his will.
seeing they Are unperfect by themselves, and drawn by Deluders out of their own place, as a Bird from her nest, being in a snare, led captive by the devil At his will.
Thirdly, to endeuour a reconciliation of them to their Mother-Church, from whom they are •ent like vnnaturall Bastards, to sucke the brests of the Babylonish Whore.
Thirdly, to endeavour a reconciliation of them to their Mother-Church, from whom they Are •ent like unnatural Bastards, to suck the breasts of the Babylonish Whore.
For it is the Law of Charitie to pull out of the ditch a loden Asse, such as all those are, who haue no vnderstanding, being blinded in Poperie, and whose mouthes must be held with bit and bridle,
For it is the Law of Charity to pull out of the ditch a laden Ass, such as all those Are, who have no understanding, being blinded in Popery, and whose mouths must be held with bit and bridle,
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so our Magistrates and Ministers, Gods Superintendents vnto this charge, are, first, to labour by all gentle meanes to winne these stray and wandring Wights, in the Spirit of meeknesse, since, a soft tongue breaketh the bone ;
so our Magistrates and Ministers, God's Superintendents unto this charge, Are, First, to labour by all gentle means to win these stray and wandering Wights, in the Spirit of meekness, since, a soft tongue breaks the bone;
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For the Spirit bloweth where it listeth, on Saul the persecuter, on Basilides the tormentor, on Vergerius the confuter, and so it may worke in those who are brought to the Church by compulsion, that of Lyons, they may be Lambs, of Cormorants, be made Doues, and of peruerse Papists, by the preuenting and assisting grace of God become perfect Protestants, willingly now renuing by true repētance, the couenant first made in their Baptisme to Christ, who is their only Teacher and Master, as it followeth to be declared now in the Instruction, first vnto humilitie in the lowly seruant. §. IIII. The Disciple is not aboue his Master.
For the Spirit blows where it lists, on Saul the Persecutor, on Basilides the tormentor, on Vergerius the confuter, and so it may work in those who Are brought to the Church by compulsion, that of Lyons, they may be Lambs, of Cormorants, be made Dove, and of perverse Papists, by the preventing and assisting grace of God become perfect Protestants, willingly now renewing by true Repentance, the Covenant First made in their Baptism to christ, who is their only Teacher and Master, as it follows to be declared now in the Instruction, First unto humility in the lowly servant. §. IIII. The Disciple is not above his Master.
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] Theophilact expounding this place, vnderstandeth it prouerbially spoken of any Master, and any scholler, because so long as they are schollers, they are inferiour to their Masters,
] Theophilact expounding this place, understandeth it proverbially spoken of any Master, and any scholar, Because so long as they Are Scholars, they Are inferior to their Masters,
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as Beda, Strabus, Stella, and the whole streame of learned Interpreters haue deliuered, Christ Iesus himselfe noted by the article (NONLATINALPHABET.) For so he applieth it to himselfe;
as Beda, Strabo, Stella, and the Whole stream of learned Interpreters have Delivered, christ Iesus himself noted by the article (.) For so he Applieth it to himself;
NONLATINALPHABET, •lle Doctor, or ille Ductor, that Teacher, or that Leader of Israel, far surpassing those, who by a speciall commission from holy Iehoshaphat, taught the people, and had the booke of the Law of the Lord with them;
, •lle Doctor, or Isle Ductor, that Teacher, or that Leader of Israel, Far surpassing those, who by a special commission from holy Jehoshaphat, taught the people, and had the book of the Law of the Lord with them;
but he preached the Gospell in all Palestina, to wit, in Gallie, and Samaria, as well as in Iudaea, only to gather into one folde the lost sheepe of the house of Israel, to whom he was sent. So that his Disciples, be they neuer so well furnished with grace and power, either extraordinarie,
but he preached the Gospel in all Palestine, to wit, in Galley, and Samaria, as well as in Iudaea, only to gather into one fold the lost sheep of the house of Israel, to whom he was sent. So that his Disciples, be they never so well furnished with grace and power, either extraordinary,
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or call them as lost sheepe into his solde. Wherefore hence wee learne a most certaine truth, that Christ Iesus was, is, and euer shall be the sole supreme Teacher, Leader, Head,
or call them as lost sheep into his sold. Wherefore hence we Learn a most certain truth, that christ Iesus was, is, and ever shall be the sole supreme Teacher, Leader, Head,
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and Master-builder of his holy Catholike Church, and of all and euery member therein conteined. For so Scripture, Reason, and Fathers doe demonstrate. Scripture vnder these two heads of places,
and Master-builder of his holy Catholic Church, and of all and every member therein contained. For so Scripture, Reason, and Father's do demonstrate. Scripture under these two Heads of places,
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as first, where he is called the corner stone prophetically by Dauid, saying, The stone which the builders refused, is become the head stone of the corner.
as First, where he is called the corner stone prophetically by David, saying, The stone which the Builders refused, is become the head stone of the corner.
becau•e the Gentile• as the Iewes shall •rust in him, being as S. Paul saith, built vpon the foundation of the Apostles and the Prophets, Iesus Christ himselfe bring the chiefe Corner s•one, in whom all the building fi•ly framed together, groweth vnto an holy Temple in the Lord.
becau•e the Gentile• as the Iewes shall •rust in him, being as S. Paul Says, built upon the Foundation of the Apostles and the prophets, Iesus christ himself bring the chief Corner s•one, in whom all the building fi•ly framed together, grows unto an holy Temple in the Lord.
so is Christ the Head of the body the Church, euen the beginning, the first borne from the dead, that in all things hee might haue the preeminence, and of helpe which hee comfortably affordeth vnto al the other members of this his mysticall body whatsoeuer they be, by due ministration of spirituall grace, according to their seuerall necessities, that in him they may be full,
so is christ the Head of the body the Church, even the beginning, the First born from the dead, that in all things he might have the preeminence, and of help which he comfortably affords unto all the other members of this his mystical body whatsoever they be, by due ministration of spiritual grace, according to their several necessities, that in him they may be full,
and want nothing, as all the fulnesse of the Godhead dwelleth in him bodily, and we are complete in him, who is the Head of all principalitie and power.
and want nothing, as all the fullness of the Godhead dwells in him bodily, and we Are complete in him, who is the Head of all principality and power.
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because all haue from him, as members from the head, yet is he alwayes full: like the Sunne euer shining, like the Sea alwayes flowing ▪ like the Fountaine euerlasting;
Because all have from him, as members from the head, yet is he always full: like the Sun ever shining, like the Sea always flowing ▪ like the Fountain everlasting;
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be•t• pleno copia cornu: a blessed plentie from the bud•ing horne of salu•tion, raised vp by the mightie God of Israel for vs in the house of his seruant Dauid.
be•t• Pleno copia cornu: a blessed plenty from the bud•ing horn of salu•tion, raised up by the mighty God of Israel for us in the house of his servant David.
For he alone is first in respect of his person the only begotten Sonne of God, both as God in the forme of God, thinking it no robberie to be equall with God, with whom before the world was, he had that glorie, which he will not giue vnto another, no creature being capeable of that glorie,
For he alone is First in respect of his person the only begotten Son of God, both as God in the Form of God, thinking it no robbery to be equal with God, with whom before the world was, he had that glory, which he will not give unto Another, no creature being capable of that glory,
and as Man, only cōceiued by the ouershaddowing of the Holy Ghost, onely borne of the pure Virgin Mary, only receiuing the Spirit without measure, only like to man in all things sinne only excepted :
and as Man, only conceived by the ouershaddowing of the Holy Ghost, only born of the pure Virgae Marry, only receiving the Spirit without measure, only like to man in all things sin only excepted:
since hee hath trodden the Win•-presse alone, and for Intercession, since he alone sitteth at the right hand of God, making continuall Intercession for vs. For this his Office of a Mediatour, he himselfe alone performeth,
since he hath trodden the Win•-presse alone, and for Intercession, since he alone Sitteth At the right hand of God, making continual Intercession for us For this his Office of a Mediator, he himself alone Performeth,
first, by one offering once offered, hee hath perfected for euer them that are sanctified, and then, liueth for euer to make intercession for vs. Thirdly,
First, by one offering once offered, he hath perfected for ever them that Are sanctified, and then, lives for ever to make Intercession for us Thirdly,
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namely, Clement of Alexandria, who plainely auoucheth, that Christ is NONLATINALPHABET, The onely Master: NONLATINALPHABET, The good Counsell of the good Father:
namely, Clement of Alexandria, who plainly avoucheth, that christ is, The only Master:, The good Counsel of the good Father:
so That Word stirring vp the body by a wonderfull force vnto those things which it ought to doe, mooueth altogether euery member of the Church, doing nothing without reason.
so That Word stirring up the body by a wonderful force unto those things which it ought to do, moveth altogether every member of the Church, doing nothing without reason.
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Secondly, for the Latine Church three other, as good and great men as the former, to wit, Cyp•ian thus speaking in the Councell of Carthage of the paritie of Bishops, concludeth;
Secondly, for the Latin Church three other, as good and great men as the former, to wit, Cyp•ian thus speaking in the Council of Carthage of the parity of Bishops, Concludeth;
Ambrose, who discoursing vpon that place in the Prouerbs, [ The Lord possessed me in the beginning of his way, before his works of old: ] thus reasoneth;
Ambrose, who discoursing upon that place in the Proverbs, [ The Lord possessed me in the beginning of his Way, before his works of old: ] thus reasoneth;
And lastly, Saint Augustine, next vnder Christ and his holy Apostles, amongst the Doctors of the Church, the greatest Pillar of Christianitie, who many times sweetly redoubleth vpon this point, saying, Quia caput nostrum Christus est, corpus capitis illius nos sumus :
And lastly, Saint Augustine, next under christ and his holy Apostles, among the Doctors of the Church, the greatest Pillar of Christianity, who many times sweetly redoubleth upon this point, saying, Quia caput nostrum Christus est, corpus capitis Illius nos sumus:
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All the righteous, who haue liued euer since the World began, haue Christ for their Head. And in another place thus, If Christ be an Head, Christ is the Head of some Body:
All the righteous, who have lived ever since the World began, have christ for their Head. And in Another place thus, If christ be an Head, christ is the Head of Some Body:
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But yet Christ is all in all; and the Apostles, with other his faithfull Seruants rightly called, first, NONLATINALPHABET, Fellow-labourers : secondly, NONLATINALPHABET, Master-builders.
But yet christ is all in all; and the Apostles, with other his faithful Servants rightly called, First,, Fellow-labourers: secondly,, Master-builders.
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Souldiers to their Captaine, moouing onely of themselues as they are directed by their first moouer, according as all other second causes mooue not, vnlesse they be mooued by an higher cause; as the Philosophers axiome is;
Soldiers to their Captain, moving only of themselves as they Are directed by their First mover, according as all other second Causes move not, unless they be moved by an higher cause; as the Philosophers axiom is;
in like manner are Ministers of Gods Word vnder Christ appointed to be Stewards of the mysteries of God, hauing committed vnto their charge the soules of Gods people, who as Ministers must be faithfull, are to obey them that haue rule ouer them, being bound to giue account of what they can in no wise discharge themselues,
in like manner Are Ministers of God's Word under christ appointed to be Stewards of the Mysteres of God, having committed unto their charge the Souls of God's people, who as Ministers must be faithful, Are to obey them that have Rule over them, being bound to give account of what they can in no wise discharge themselves,
Secondly therefore the blessed Apostle tearmeth himselfe NONLATINALPHABET, a Master-builder, not simply & absolutely: for so Wisedome only buildeth her house vpon the rocke, which is her selfe :
Secondly Therefore the blessed Apostle termeth himself, a Master-builder, not simply & absolutely: for so Wisdom only builds her house upon the rock, which is her self:
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but, only in a certaine respect either of time, as he was the first who preached the Gospell to them of Corinth, to whom he so became a Master, or first builder, as Thomas to the Indians, and so the other Apostles in other parts of the world;
but, only in a certain respect either of time, as he was the First who preached the Gospel to them of Corinth, to whom he so became a Master, or First builder, as Thomas to the Indians, and so the other Apostles in other parts of the world;
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or of dignitie, wherein he was vnder Christ a chiefe man, an Apostle (the first degree of Ministers,) one that laboured more aboundantly then they all,
or of dignity, wherein he was under christ a chief man, an Apostle (the First degree of Ministers,) one that laboured more abundantly then they all,
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This place then notwithstanding being in it selfe (as you well see) so plaine, we conclude our proofes of the fore-proposed doctrine with these sweet words of Gregorie Nazianzen, NONLATINALPHABET For we all are one bodie in Christ, NONLATINALPHABET:
This place then notwithstanding being in it self (as you well see) so plain, we conclude our proofs of the fore-proposed Doctrine with these sweet words of Gregory Nazianzen, For we all Are one body in christ,:
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Fiftly, Episcopus vniuersalis: the vniuersall Bishop, because they are the proper titles of Iesus Christ, betokening that Soueraignetie ouer his Church, which none hath, but himselfe alone.
Fifty, Episcopus Universalis: the universal Bishop, Because they Are the proper titles of Iesus christ, betokening that Sovereignty over his Church, which none hath, but himself alone.
and now is set on the right hand of the throne of Maiestie in the heauens. Well therefore did the Fathers assembled in the third Councell at Carthage ordeine, vt primae sedis Episcopus non appelletur Princeps Sacerdotum, aut summus Sacerdos, aut aliquid huiusmodi; sed tantùm primae sedis Episcopus:
and now is Set on the right hand of the throne of Majesty in the heavens. Well Therefore did the Father's assembled in the third Council At Carthage ordain, vt primae sedis Episcopus non appelletur Princeps Sacerdotum, Or Summus Sacerdos, Or Aliquid huiusmodi; sed tantùm primae sedis Episcopus:
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For whereas Bellarmine would restraine this Canon vnto the Prouinces of Africk only, wherein there were many equall Primates, and not to the Bishop of Rome, who by Gregorie, Anselme, and Bernard, with the sixth Synod, is called chiefe Bishop: I answere, that then Gratian would not haue registred it in his Decrees for a common rule, which if Gregorie, Anselme, Bernard, and those of the sixt Synode transgresse, we can but hold them for flattering merchants of the purple Whore;
For whereas Bellarmine would restrain this Canon unto the Provinces of Africa only, wherein there were many equal Primates, and not to the Bishop of Rome, who by Gregory, Anselm, and Bernard, with the sixth Synod, is called chief Bishop: I answer, that then Gratian would not have registered it in his Decrees for a Common Rule, which if Gregory, Anselm, Bernard, and those of the sixt Synod transgress, we can but hold them for flattering merchant's of the purple Whore;
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because of excellencie in learning and life, as Athanasius was called by Ruffinus, Pontifex maximus, and all other Bishops are tearmed by Anacletus, summi Sacerdotes: chiefe Priests :
Because of excellency in learning and life, as Athanasius was called by Ruffinus, Pontifex Maximus, and all other Bishops Are termed by Anacletus, summi Sacerdotes: chief Priests:
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Secondly, Why call they their Pope, Vicarium Christi: the Vicar of Christ? Is it in regard of Christs Spirituall Kingdome? Hee there needs no Vicar, being with vs alwayes to the end of the World :
Secondly, Why call they their Pope, Vicar Christ: the Vicar of christ? Is it in regard of Christ Spiritual Kingdom? He there needs no Vicar, being with us always to the end of the World:
and as Tertullian saith, sending vicariam vim Spiritus Sancti, qui credentes agat, that is, the vertue of the Holy Ghost, who draweth the Beleeuers in stead of himselfe.
and as Tertullian Says, sending Vicarage vim Spiritus Sancti, qui Believers agat, that is, the virtue of the Holy Ghost, who draws the Believers in stead of himself.
as King Lucius by Eleutherius, and Anastasius the Emperour by the Bishop Anastasius. Yea, and all other Bishops and Priests are called Christs Vicars, by Eusebius, because, Christi vice Legatione sunguntur in Ecclesiâ:
as King Lucius by Eleutherius, and Anastasius the Emperor by the Bishop Anastasius. Yea, and all other Bishops and Priests Are called Christ Vicars, by Eusebius, Because, Christ vice Legatione sunguntur in Ecclesiâ:
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In stead of Christ, they execute an Ambassage in the Church. For it is Augustine his double Rule, Omnis Antistes •s• •hristi Vi•ius: Euery Bishop is Christs Vicar :
In stead of christ, they execute an Ambassage in the Church. For it is Augustine his double Rule, Omnis Antistes •s• •hristi Vi•ius: Every Bishop is Christ Vicar:
How can the Pope then be Christs Vicar, when Christ hath not made him so, neither doth hee behaue himselfe, as a Vicar or Vicegerent: but as a Lord-Royal;
How can the Pope then be Christ Vicar, when christ hath not made him so, neither does he behave himself, as a Vicar or Vicegerent: but as a Lord-Royal;
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For, thirdly, is hee not entituled, Caput Ecclesiae: The Head of the Church? Is not this Christs Free-hold, whereupon he so vsurpeth? And yet how can hee be a Vicar of Christ, and the Head of the Church? For as that Titular Patriarch of Antioch, spake in the Councell of Basill, Caput esse denotat praeeminentiam, quam Minister non habet supra Dominam:
For, Thirdly, is he not entitled, Caput Ecclesiae: The Head of the Church? Is not this Christ Freehold, whereupon he so usurpeth? And yet how can he be a Vicar of christ, and the Head of the Church? For as that Titular Patriarch of Antioch, spoke in the Council of Basil, Caput esse Denotat praeeminentiam, quam Minister non habet supra Dominion:
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euen, Sixtus Quintus, by Bellarmines iudgement, and Landus with others of that Ranke, whom Baronius, and Platina haue censured either for Monsters, or obscure Villaines.
even, Sixtus Quintus, by Bellarmines judgement, and Landus with Others of that Rank, whom Baronius, and Platina have censured either for Monsters, or Obscure Villains.
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when Antichrist ruffled in the Councell assembled at Lyons, where this Title (Sponsus Ecclesiae) was giuen to the Pope, farre contrarie to Saint Bernards minde, who told Pope EVGENIVS, that since he was the Bridegroomes friend, hee should make no challenge vnto the Bride,
when Antichrist ruffled in the Council assembled At Lyons, where this Title (Sponsus Ecclesiae) was given to the Pope, Far contrary to Saint Bernards mind, who told Pope EVGENIVS, that since he was the Bridegrooms friend, he should make no challenge unto the Bride,
But shee was exempted from vnder his hand, as the Church is from vnder the power of any Pope, Priest or Potentate, in respect of her coniunction in Marriage, which is only with Christ,
But she was exempted from under his hand, as the Church is from under the power of any Pope, Priest or Potentate, in respect of her conjunction in Marriage, which is only with christ,
Where then the Cardinall doth not thinke it absurd in spirituall matters, that one spouse should belong to many, howsoeuer it is grosse in Temporall causes ;
Where then the Cardinal does not think it absurd in spiritual matters, that one spouse should belong to many, howsoever it is gross in Temporal Causes;
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so Christ and his Church are by spirituall coniunction one body, of which, if the Pope bee not a member, he is but a damned creature, (for out of the Church is no Saluation :) and if hee be a member,
so christ and his Church Are by spiritual conjunction one body, of which, if the Pope be not a member, he is but a damned creature, (for out of the Church is no Salvation:) and if he be a member,
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but for her benefit to dispence their seuerall portions vnto her seruants, as Thomas de Corsellis did learnedly argue this Case before the Fathers in the Councell of Basill.
but for her benefit to dispense their several portions unto her Servants, as Thomas de Corsellis did learnedly argue this Case before the Father's in the Council of Basil.
nay, nor yet any Father of the Primitiue Church, saue three priuate men in the Councell of Chalcedon, who intituled Leo the first, vniuersall Archbishop, or vniuersall Patriarch ;
nay, nor yet any Father of the Primitive Church, save three private men in the Council of Chalcedon, who entitled Leo the First, universal Archbishop, or universal Patriarch;
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For indeede Gregorie himselfe did many times inueigh against Iohn the Patriarch of Constantinople, for vsurping this name of vniuersall Bishop, as a name too high for any man;
For indeed Gregory himself did many times inveigh against John the Patriarch of Constantinople, for usurping this name of universal Bishop, as a name too high for any man;
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Yea, and Gratian from the Councell of Afrike, and from the following Decree of Pelagius, maketh this plaine conclusion of (as the third principall point of that distinction,) Vniuersalis autem nec etiam Romanus Pontifex appelletur:
Yea, and Gratian from the Council of Africa, and from the following decree of Pelagius, makes this plain conclusion of (as the third principal point of that distinction,) Universalis autem nec etiam Romanus Pontifex appelletur:
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) the name of vniuersall Bishop, is to be vnderstood two wayes, first, so as he that is vniuersall Bishop, be vnderstood to bee the onely Bishop of all Christian Cities;
) the name of universal Bishop, is to be understood two ways, First, so as he that is universal Bishop, be understood to be the only Bishop of all Christian Cities;
but they, who might well know, that IOHN sought not to be Bishop alone, but as Gregorie expoundeth the Title, to put all Christs members vnder him, by the name of vniuersall Bishop,
but they, who might well know, that JOHN sought not to be Bishop alone, but as Gregory expoundeth the Title, to put all Christ members under him, by the name of universal Bishop,
as their Iurisdictions were equall in their parts allotted to them, as the Romane Bishop had Italie and the West, the Bishop of Antioch had Syria, and the East ;
as their Jurisdictions were equal in their parts allotted to them, as the Roman Bishop had Italy and the West, the Bishop of Antioch had Syria, and the East;
For wee find not only this name of vniuersall Bishop giuen by Emperours to the other Patriarchs, as well as to the Bishop of Rome, but also by the Bishop of Rome himselfe thus writing, THARASIO Generali Patriarchae ADRIANVS seruus seruorum Dei: To THARASIVS Generall (so hee readeth NONLATINALPHABET) Patriarch ADRIAN seruant of the seruants of God.
For we find not only this name of universal Bishop given by emperors to the other Patriarchs, as well as to the Bishop of Room, but also by the Bishop of Room himself thus writing, THARASIO Generali Patriarchae ADRIANVS seruus seruorum Dei: To THARASIVS General (so he readeth) Patriarch ADRIAN servant of the Servants of God.
yea, and as it is proued afterward, when vpon this Chiefedome, the Pope did not onely ouersway the other three Patriarchs, but all Bishops besides, not fearing to bee called by his Flatterers, Immediatum Episcopum cuius { que } Ecclesiae:
yea, and as it is proved afterwards, when upon this Chiefdom, the Pope did not only oversway the other three Patriarchs, but all Bishops beside, not fearing to be called by his Flatterers, Immediatum Bishop cuius { que } Ecclesiae:
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Is this to preach Christ Iesus the Lord? Is this to follow Peter, who did not suffer Cornelius to fall downe before him because he was a man? No, no, it is with proude Herod to take to him the name of GOD.
Is this to preach christ Iesus the Lord? Is this to follow Peter, who did not suffer Cornelius to fallen down before him Because he was a man? No, no, it is with proud Herod to take to him the name of GOD.
neither shall he be reckoned amongst the seruants of Christ, that dealeth for supremacie. For all the proud in heart are an abomination vnto the Lord :
neither shall he be reckoned among the Servants of christ, that deals for supremacy. For all the proud in heart Are an abomination unto the Lord:
that Bernard might well exclaime thus against this vanitie in the Prelates of his time; O ambitio ambitientium crux, quomodo omnes torquens, omnibus places!
that Bernard might well exclaim thus against this vanity in the Prelates of his time; O ambitio ambitientium crux, quomodo omnes torquens, omnibus places!
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Wherefore I conclude this iust correction of Popish pride, too cleerely made knowne to the World by these titles, with the words of Saint CYPRIAN, Nemo fraternitatem mendicio fallat :
Wherefore I conclude this just correction of Popish pride, too clearly made known to the World by these titles, with the words of Saint CYPRIAN, Nemo fraternitatem mendicio fallat:
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Let no man deceiue the brotherhood by a lye. Nemo sidei veritatem perfidâ praeuaricatione corrumpat: Let no man corrupt the truth of faith, by faithlesse deceiuing.
Let no man deceive the brotherhood by a lie. Nemo sidei veritatem perfidâ praeuaricatione corrumpat: Let no man corrupt the truth of faith, by faithless deceiving.
but also to giue good Caution to our selues for the right vnderstanding of the Kings most Royall Maiestie his Title, which we most lawfully and iustly ascribe vnto his most Excellent Person,
but also to give good Caution to our selves for the right understanding of the Kings most Royal Majesty his Title, which we most lawfully and justly ascribe unto his most Excellent Person,
as not onely Scripture assigneth him, when it willeth vs to submit our selues to the King, NONLATINALPHABET, as vnto him, who hath aboue all others a Chiefedome, or Headship;
as not only Scripture assigneth him, when it wills us to submit our selves to the King,, as unto him, who hath above all Others a Chiefdom, or Headship;
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For what is his name? In Hebrew it is NONLATINALPHABET, as some thinke, of NONLATINALPHABET, for that it is the Kings Office to goe in and out before his people in all good gouernment, as Salomon desired Wisedome therefore.
For what is his name? In Hebrew it is, as Some think, of, for that it is the Kings Office to go in and out before his people in all good government, as Solomon desired Wisdom Therefore.
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In Greeke it is NONLATINALPHABET NONLATINALPHABET, as the foundation of the people, because on him is settled their safetie, being worth ten thousand of them.
In Greek it is, as the Foundation of the people, Because on him is settled their safety, being worth ten thousand of them.
In Latine Princeps, quasi primum caput, As their first and chiefe Head, vpon whom, next vnder God wee are to depend, that vnder them wee may lead a quiet and a peaceable life in all godlinesse and honestie.
In Latin Princeps, quasi primum caput, As their First and chief Head, upon whom, next under God we Are to depend, that under them we may led a quiet and a peaceable life in all godliness and honesty.
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so farre must inferiours bee subiect vnto it without exemption, vnlesse, against all conscience, by rebellion they resist the Ordinance of God. Now certaine it is, that God hath giuen to Kings an absolute power and Soueraigntie vnder him, ouer all Persons, Goods, or Causes within their Dominions.
so Far must inferiors be Subject unto it without exemption, unless, against all conscience, by rebellion they resist the Ordinance of God. Now certain it is, that God hath given to Kings an absolute power and Sovereignty under him, over all Persons, Goods, or Causes within their Dominions.
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or for thy iust punishment, if thou rebellest against thy Soueraigne, as did Abiathar deposed, Hildebrand, Lanfranke, Anselme, Becket, Beuford, Poole, Allen, and the rest of our Romish Renegadoes.
or for thy just punishment, if thou rebellest against thy Sovereign, as did Abiathar deposed, Hildebrand, Lanfranc, Anselm, Becket, Beauford, Pool, Allen, and the rest of our Romish Renegades.
Secondly, Goods are at Princes disposing for the good of Church and Common-wealth, bee they what they may bee, prophane or sacred, which the King may eyther for necessary vse establish,
Secondly, Goods Are At Princes disposing for the good of Church and Commonwealth, be they what they may be, profane or sacred, which the King may either for necessary use establish,
and other reuenewes, which they hold of the King in capite, as we Englishmen say in chiefe, according as the Canon Law iudged out of S. Augustine thus disputing:
and other revenues, which they hold of the King in capite, as we Englishmen say in chief, according as the Canon Law judged out of S. Augustine thus disputing:
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Was not the Iudge to ioyne with the Priest in the sentence of Iudgement ? Did not Asa, I•hoshaphat, Hezekiah, Iosiah, Nehemiah, and such other good Rulers of Iudah, meddle with causes of Ecclesiasticall conusance, when they commanded the Priests to purge the Temple, the Leuites to teach the people, put downe all Idolatry, and restrained abuses done vpon the Sabbath day? Did not the Fathers of the Primitiue Church craue helpe of Aurelianus the Emperour for deposing of Paulus Samosatenus ? Had not Constantine the Great in his power what he determined betweene Alexander and Arius, in Alexandria, betweene Caecilianus and Donatus in Carthage ? Who called Councels? Who placed Bishops? Who established Churches? Who receiued the Appeales of Bishops from their Metropolitanes? The Emperour, while hee stood,
Was not the Judge to join with the Priest in the sentence of Judgement? Did not Asa, I•hoshaphat, Hezekiah, Josiah, Nehemiah, and such other good Rulers of Iudah, meddle with Causes of Ecclesiastical conusance, when they commanded the Priests to purge the Temple, the Levites to teach the people, put down all Idolatry, and restrained Abuses done upon the Sabbath day? Did not the Father's of the Primitive Church crave help of Aurelianus the Emperor for deposing of Paulus Samosatene? Had not Constantine the Great in his power what he determined between Alexander and Arius, in Alexandria, between Caecilian and Donatus in Carthage? Who called Counsels? Who placed Bishops? Who established Churches? Who received the appeals of Bishops from their Metropolitans? The Emperor, while he stood,
For this point is plaine by those words of Leo the Romane Bishop, to Leo the Emperour; Seeing God hath enriched your Gentlenesse with so great enlightning of his Sacrament, you are presently to marke, that this Kingly power is conferred vpon you, not onely for the gouernment of the World,
For this point is plain by those words of Leo the Roman Bishop, to Leo the Emperor; Seeing God hath enriched your Gentleness with so great enlightening of his Sacrament, you Are presently to mark, that this Kingly power is conferred upon you, not only for the government of the World,
Therefore, in a word, we find that the King is called the Head of the Church, not mysticall and spirituall (for so is Christ the onely Head:) but politicall and corporall, as the ancient and Honourable is the Head :
Therefore, in a word, we find that the King is called the Head of the Church, not mystical and spiritual (for so is christ the only Head:) but political and corporal, as the ancient and Honourable is the Head:
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and yet so not an Head which doth by it selfe execute what is to be done for mans soules health in the Church of God, I meane, he is not caput administrans: a ministring head, in his owne person, (for Kings in Gods law were not to sacrifice,
and yet so not an Head which does by it self execute what is to be done for men Souls health in the Church of God, I mean, he is not caput administrans: a ministering head, in his own person, (for Kings in God's law were not to sacrifice,
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as appeareth by Vzziah, therefore smitten with a Leprosie:) but (as our most learned Diuines haue expressed it) the King is caput imperans, an head, who howsoeuer he may himselfe execute any Soueraigne dutie cōcerning the affaires of the Common-wealth,
as appears by Uzziah, Therefore smitten with a Leprosy:) but (as our most learned Divines have expressed it) the King is caput imperans, an head, who howsoever he may himself execute any Sovereign duty Concerning the affairs of the Commonwealth,
Secondly, of Isidore Hispalensis, Princes of this world many times exercise the heights of godlinesse obtained within the Church, that thereby they may strengthen Ecclesiasticall discipline,
Secondly, of Isidore Hispalensis, Princes of this world many times exercise the heights of godliness obtained within the Church, that thereby they may strengthen Ecclesiastical discipline,
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that so notwithstanding this subordinate power of earthly Princes vnder Christ in the Church, as it is visibly militant in this or that Kingdome & Countrey of this world,
that so notwithstanding this subordinate power of earthly Princes under christ in the Church, as it is visibly militant in this or that Kingdom & Country of this world,
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yet Christ may be all in all, euen higher then those who are the highest. So that thirdly from the fore-spoken-of doctrine we finde to our particular benefit, vnspeakeable cōsolation,
yet christ may be all in all, even higher then those who Are the highest. So that Thirdly from the fore-spoken-of Doctrine we find to our particular benefit, unspeakable consolation,
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For we shall not fall finally, being taught by him in his holy Word, our light, and our life, being ruled by him through his holy Spirit, his seed, and our sanctifier :
For we shall not fallen finally, being taught by him in his holy Word, our Light, and our life, being ruled by him through his holy Spirit, his seed, and our sanctifier:
and say with the People returned out of captiuitie vnto his holy Church, We haue a strong Citie, (for God is knowne in it,) saluation will God appoint for walles and bulwarks (to cast out our enemies,
and say with the People returned out of captivity unto his holy Church, We have a strong city, (for God is known in it,) salvation will God appoint for walls and bulwarks (to cast out our enemies,
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and to keepe vs in compasse.) Open yee the gates (yee Porters of the Lords house, who haue the key of knowledge, and whom he hath appointed to carry the key of Dauid for opening & shutting,
and to keep us in compass.) Open ye the gates (ye Porters of the lords house, who have the key of knowledge, and whom he hath appointed to carry the key of David for opening & shutting,
for remitting and retaining sinne,) that the righteous nation which keepeth the truth, may enter in (through the gate into the Citie, by grace to glory.) For thou, Lord, wilt keepe him in perfect peace, whose minde is stayed on thee (as on the rocke, against which albeit all waues doe dash,
for remitting and retaining sin,) that the righteous Nation which Keepeth the truth, may enter in (through the gate into the city, by grace to glory.) For thou, Lord, wilt keep him in perfect peace, whose mind is stayed on thee (as on the rock, against which albeit all waves do dash,
As therefore we cannot finally fall, so shall we not perish, being set on that Foundation, being holden of that Head. For the foundation of the Lord remaineth sure,
As Therefore we cannot finally fallen, so shall we not perish, being Set on that Foundation, being held of that Head. For the Foundation of the Lord remains sure,
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If we be weake in our selues, as we are all but flesh, yet are we strong in him, who first can so saue vs, that none shall be able to take vs out of his hand:
If we be weak in our selves, as we Are all but Flesh, yet Are we strong in him, who First can so save us, that none shall be able to take us out of his hand:
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and bringing forth the head stone of his spirituall building in vs, with shoutings (of his gladsome Angels for our conuersion) crying, Grace, Grace vnto it.
and bringing forth the head stone of his spiritual building in us, with shoutings (of his gladsome Angels for our conversion) crying, Grace, Grace unto it.
our troubles are registred in his booke of remembrance, that they may be in fresh suite against our enemies for our comfort and encouragement, who shall finde in the end a glorious libertie, by the full redemption of our bodies, from trouble by death,
our Troubles Are registered in his book of remembrance, that they may be in fresh suit against our enemies for our Comfort and encouragement, who shall find in the end a glorious liberty, by the full redemption of our bodies, from trouble by death,
as the Syriack, and the Vulgar doth reade, viz. that the Disciple must conforme himselfe to be like his Master, howsoeuer hee swarued farre from him before.
as the Syriac, and the vulgar does read, viz. that the Disciple must conform himself to be like his Master, howsoever he swerved Far from him before.
the word (NONLATINALPHABET) being borrowed from Chirurgians, who NONLATINALPHABET, put broken members into their owne places, saith Aegineta, as he gaue some, Apostles; and some, Prophets; and some, Euangelists;
the word () being borrowed from Chirurgeons, who, put broken members into their own places, Says Aegineta, as he gave Some, Apostles; and Some, prophets; and Some, Evangelists;
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and some, Pastors and Teachers, (NONLATINALPHABET) for the repayring and perfecting of the Saints, who before by nature were out of the place of happinesse,
and Some, Pastors and Teachers, () for the repairing and perfecting of the Saints, who before by nature were out of the place of happiness,
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as where the Apostle saith, If a man be ouertaken in a fault, ye which are Spirituall, restore (NONLATINALPHABET) such a one with the Spirit of Meekenesse.
as where the Apostle Says, If a man be overtaken in a fault, you which Are Spiritual, restore () such a one with the Spirit of Meekness.
as the same Apostle beseecheth the Corinthians, that there be no diuision amongst them, but that they may be perfectly ioyned together NONLATINALPHABET) in the same minde and in the same iudgement.
as the same Apostle Beseecheth the Corinthians, that there be no division among them, but that they may be perfectly joined together) in the same mind and in the same judgement.
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The point then of Doctrine, which hence wee learne, is this, that if we be the true Disciples of Christ, we must alwayes goe forward towards that full perfection, which is in Christ Iesus.
The point then of Doctrine, which hence we Learn, is this, that if we be the true Disciples of christ, we must always go forward towards that full perfection, which is in christ Iesus.
and by Saint PAVL, Be perfect: as IOB was, a man perfect and vpright, as DAVID was a man after GODS owne heart, as IOSEPH was a iust man, and ZACHARIE and ELIZABETH were both righteous before God, walking in all the Commandements and Ordinances of the Lord, blamelesse.
and by Saint PAUL, Be perfect: as JOB was, a man perfect and upright, as DAVID was a man After GOD'S own heart, as IOSEPH was a just man, and ZACHARIAS and ELIZABETH were both righteous before God, walking in all the commandments and Ordinances of the Lord, blameless.
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For if they will haue Heauen, they must doe thus, since flesh and bloud cannot enter into the Kingdome of God; neither corruption inherit incorruption :
For if they will have Heaven, they must do thus, since Flesh and blood cannot enter into the Kingdom of God; neither corruption inherit incorruption:
let vs also imitate his Passion, by enduring Martyrdome for his sake. For this is to beare his reproch, to suffer the same things, which hee sustained.
let us also imitate his Passion, by enduring Martyrdom for his sake. For this is to bear his reproach, to suffer the same things, which he sustained.
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why then doth Christ command vs to be perfect? Nemo tenetur ad impossibile: No man is bound vnto what is impossible for him to doe. Indeede men say so;
why then does christ command us to be perfect? Nemo tenetur ad impossibile: No man is bound unto what is impossible for him to do. Indeed men say so;
and yet it is not possible for any man liuing to keepe the Law, being so subiect to all imperfections, that the whole head is sicke, and the whole heart faint:
and yet it is not possible for any man living to keep the Law, being so Subject to all imperfections, that the Whole head is sick, and the Whole heart faint:
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First, What is the perfection here required? Secondly, How farre can any man here liuing proceede therein? To find out the former, know we that this perfection is the perfection of Christ,
First, What is the perfection Here required? Secondly, How Far can any man Here living proceed therein? To find out the former, know we that this perfection is the perfection of christ,
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as wee can receiue, being in truth not capeable of any more then it is his pleasure we shall receiue, he working in vs the will and the deed, of his owne good pleasure.
as we can receive, being in truth not capable of any more then it is his pleasure we shall receive, he working in us the will and the deed, of his own good pleasure.
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whether in Heauen or in Earth (as there be gods manie, and lords many,) yet to vs there is but one God, the Father, of whom are all things, and wee in him;
whither in Heaven or in Earth (as there be God's many, and Lords many,) yet to us there is but one God, the Father, of whom Are all things, and we in him;
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Secondly, perfect man, of a reasonable soule, and humane flesh subsisting, in both being euery way like vnto vs, sinne only excepted. Thirdly, perfect both God and Man (NONLATINALPHABET) the Godhead,
Secondly, perfect man, of a reasonable soul, and humane Flesh subsisting, in both being every Way like unto us, sin only excepted. Thirdly, perfect both God and Man () the Godhead,
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both of soule, heauy through sorrow (for Gods wrath due for mans sinnes) vnto the death, and of bodie sustayning many torments both in his life time, by pouertie and persecutions,
both of soul, heavy through sorrow (for God's wrath due for men Sins) unto the death, and of body sustaining many torments both in his life time, by poverty and persecutions,
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and at his death, by mocking, buffeting, whipping, stretching, nayling, and piercing his sweet side with a sharp Speare, vpon the cursed Tree or Crosse,
and At his death, by mocking, buffeting, whipping, stretching, nailing, and piercing his sweet side with a sharp Spear, upon the cursed Tree or Cross,
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and enemies in our minde by wicked workes, now hath hee reconciled, in the bodie of his flesh, through death, to present vs holy and vnblameable, and vnreprooueable in his sight.
and enemies in our mind by wicked works, now hath he reconciled, in the body of his Flesh, through death, to present us holy and unblameable, and unreprovable in his sighed.
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Wherefore we must briefly consider of that perfection of Christ, which we call effectiue and communicable, to wit, that which is communicated vnto vs, by his working in vs ▪ through his holy Spirit, that wee may bee conformed to his Image, in which after God we are new men created in righteousnesse, and true holinesse.
Wherefore we must briefly Consider of that perfection of christ, which we call effective and communicable, to wit, that which is communicated unto us, by his working in us ▪ through his holy Spirit, that we may be conformed to his Image, in which After God we Are new men created in righteousness, and true holiness.
before we can attaine to the height of our happinesse, as the Apostle saith, In the Gospell is the righteousnesse of God reuealed from faith to faith ;
before we can attain to the height of our happiness, as the Apostle Says, In the Gospel is the righteousness of God revealed from faith to faith;
Learned Diuines then out of their good experience obseruing the graduall proceedings of Christians vnto perfection, out of the holy Scripture set downe this perfection to bee two-fold:
Learned Divines then out of their good experience observing the gradual proceedings of Christians unto perfection, out of the holy Scripture Set down this perfection to be twofold:
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The perfection of the way, is a blamelesse course of vpright walking only in this life, of which the Psalmist thus pronounceth, Blessed are the vndefiled in the way, who walke in the Law of the Lord:
The perfection of the Way, is a blameless course of upright walking only in this life, of which the Psalmist thus pronounceth, Blessed Are the undefiled in the Way, who walk in the Law of the Lord:
and it is found to be two-fold, Legall, or Euangelicall: Legall perfection is that, when a man according to the tenour of the Law fufilleth all the Commandements of God,
and it is found to be twofold, Legal, or Evangelical: Legal perfection is that, when a man according to the tenor of the Law fufilleth all the commandments of God,
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to keepe the Commandements of the Lord, and his Statutes, which I command thee this day for thy good? Euangelicall perfection is a carefull endeuour of a faithfull man vnto the true obedience of Gods holy will reuealed in his Word, fully setled for all his life time, that hee may still grow in grace vnto glorie,
to keep the commandments of the Lord, and his Statutes, which I command thee this day for thy good? Evangelical perfection is a careful endeavour of a faithful man unto the true Obedience of God's holy will revealed in his Word, Fully settled for all his life time, that he may still grow in grace unto glory,
and the imputation of Christs Righteousnesse for our free and full •ustification by a liuely faith, that inbred corruption arising from the blot of originall sinne is lessened in vs,
and the imputation of Christ Righteousness for our free and full •ustification by a lively faith, that inbred corruption arising from the blot of original sin is lessened in us,
euen so farre doth and shall the Grace of Gods Spirit worke a restitution in the man regenerate, that his whole Spirit, Soule, and Bodie may be preserued blamelesse vnto the Comming of our Lord Iesus Christ.
even so Far does and shall the Grace of God's Spirit work a restitution in the man regenerate, that his Whole Spirit, Soul, and Body may be preserved blameless unto the Coming of our Lord Iesus christ.
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or hinder Gods Grace? No, in no wise, if God send his holy Spirit, which bloweth where hee listeth. And therefore this perfection of mans nature reformed, spreadeth it selfe into many faire branches,
or hinder God's Grace? No, in no wise, if God send his holy Spirit, which blows where he lists. And Therefore this perfection of men nature reformed, spreadeth it self into many fair branches,
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First, in the minde, by a quicke perceiuing and a sound iudgement of heauenly things, not only for the knowledge of the principles, and grounds of GODS Religion;
First, in the mind, by a quick perceiving and a found judgement of heavenly things, not only for the knowledge of the principles, and grounds of GOD'S Religion;
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but also for the gathering of such good conclusions, as may both strengthen and increase faith, since hee hath the anoynting from the Holy One, and knoweth all things.
but also for the gathering of such good conclusions, as may both strengthen and increase faith, since he hath the anointing from the Holy One, and Knoweth all things.
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Secondly, in the will, by most ready inclinations, and settled resolutions for the right performance of all holy Duties, prescribed by God for holinesse, righteousnesse, and sobrietie;
Secondly, in the will, by most ready inclinations, and settled resolutions for the right performance of all holy Duties, prescribed by God for holiness, righteousness, and sobriety;
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and euery part thereof, to giue it vnto God as a weapon of righteousnesse, and not as a weapon of vnrighteousnesse vnto sinne, since the body is the Temple of the holy Ghost, which is in vs. And so is this New-man perfect and intire, lacking nothing, if his actions bee answerable to these in-wrought good habits of body and soule.
and every part thereof, to give it unto God as a weapon of righteousness, and not as a weapon of unrighteousness unto sin, since the body is the Temple of the holy Ghost, which is in us And so is this New man perfect and entire, lacking nothing, if his actions be answerable to these inwrought good habits of body and soul.
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Now all the actions of true perfection Euangelicall, are reduceable, or to be drawne vnto one generall head, which is Repentance, consisting of two speciall parts;
Now all the actions of true perfection Evangelical, Are reduceable, or to be drawn unto one general head, which is Repentance, consisting of two special parts;
The former is esteemed an action of Euangelicall perfection, not as it is a sorrow arising from feare of punishment denounced in the Law against impenitent sinners (for that sorrow is wrought by the spirit of bondage, and may bee in Reprobates,
The former is esteemed an actium of Evangelical perfection, not as it is a sorrow arising from Fear of punishment denounced in the Law against impenitent Sinners (for that sorrow is wrought by the Spirit of bondage, and may be in Reprobates,
as in Cain, and Foelix :) but as it is godly sorrow, wrought in our hearts by the Spirit of adoption, onely because God is so dishonoured by our sinnes,
as in Cain, and Felix:) but as it is godly sorrow, wrought in our hearts by the Spirit of adoption, only Because God is so dishonoured by our Sins,
first, as it teareth asunder our hardned hearts for our sore-past sinnes, that so they may become the Sacrifices of God, purged from dead works, to serue the liuing God ;
First, as it teareth asunder our hardened hearts for our sore-past Sins, that so they may become the Sacrifices of God, purged from dead works, to serve the living God;
and so he seeing his owne spots and staines by the cleere Glasse of Gods Law, daily endeuoureth by a liuely faith to wash all white in the bloud of the Lambe.
and so he seeing his own spots and stains by the clear Glass of God's Law, daily endeavoureth by a lively faith to wash all white in the blood of the Lamb.
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But all this cannot perfect vs without a further proceeding, euen vnto the latter part of repentance, (viz.) NONLATINALPHABET, which is an action of perfection, onely as it is a change,
But all this cannot perfect us without a further proceeding, even unto the latter part of Repentance, (viz.), which is an actium of perfection, only as it is a change,
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first, in the minde, from the beleeuing of errors, to the knowledge of the Truth : secondly, in the will from euill to good, hating that, inclining to this :
First, in the mind, from the believing of errors, to the knowledge of the Truth: secondly, in the will from evil to good, hating that, inclining to this:
thirdly, in the whole man, who before being disobedient, and to euery good worke reprobate, now yeeldeth himselfe vnto all due obedience, and seruice of God, NONLATINALPHABET:
Thirdly, in the Whole man, who before being disobedient, and to every good work Reprobate, now yields himself unto all due Obedience, and service of God,:
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for euer, in that hee desireth but one thing of the Lord, which he will seeke after, that he may dwell in the House of the Lord all the dayes of his life, to behold the faire beauty of the Lord,
for ever, in that he Desires but one thing of the Lord, which he will seek After, that he may dwell in the House of the Lord all the days of his life, to behold the fair beauty of the Lord,
he easily defeateth them all, by the putting on of the Armour of light, and the discreete vsing of the same against the brunt of euery temptation; according to their seuerall kinds.
he Easily defeateth them all, by the putting on of the Armour of Light, and the discreet using of the same against the brunt of every temptation; according to their several Kinds.
hee is called a Christian, and in Christ at the end hee shall bee more then Conquerour, when the God of peace shall tread downe Sathan vnder his feete shortly.
he is called a Christian, and in christ At the end he shall be more then Conqueror, when the God of peace shall tread down Sathan under his feet shortly.
as were Samson, Dauid, Peter, and others of the blessed Martyrs and Confessors, as Origen, Marcellinus, and that true seruant of Christ, Thomas Cranmer, by weaknesse of the flesh, yeelding somewhat to sinne:
as were samson, David, Peter, and Others of the blessed Martyrs and Confessors, as Origen, Marcellinus, and that true servant of christ, Thomas Cranmer, by weakness of the Flesh, yielding somewhat to sin:
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and a zeale more inflamed to follow after righteousnesse, as we find it true in the foresaid Saints, what was promised by the Prophet, They that wait vpon the Lord, shall renue their strength;
and a zeal more inflamed to follow After righteousness, as we find it true in the foresaid Saints, what was promised by the Prophet, They that wait upon the Lord, shall renew their strength;
For their wings are their prayers, by which they escape, especially, being both qualified with the meekenesse of a Doue, and sinceritie shining like purest siluer,
For their wings Are their Prayers, by which they escape, especially, being both qualified with the meekness of a Dove, and sincerity shining like Purest silver,
Now for the second, which is perfectio vitae: the perfection of life, it is that estate of perfect happinesse which the faithfull shall enioy in the life to come, with Christ in heauen:
Now for the second, which is Perfection vitae: the perfection of life, it is that estate of perfect happiness which the faithful shall enjoy in the life to come, with christ in heaven:
of which I cannot make any explanation further then vnder such metaphoricall termes as the Scripture vseth, onely to let vs see a glimpse of that glory which we shall enioy fully;
of which I cannot make any explanation further then under such metaphorical terms as the Scripture uses, only to let us see a glimpse of that glory which we shall enjoy Fully;
a rest, for our quiet there, a Paradise, for our pleasure there, the house of our Father, the fulnesse of ioy, the ioy of the Lord, the holy Citie, the heauenly Ierusalem, the glorie of God, Abrahams bosome, our glorie, our peace, our eternall happinesse, such as neither eye hath seene, nor eare hath heard,
a rest, for our quiet there, a Paradise, for our pleasure there, the house of our Father, the fullness of joy, the joy of the Lord, the holy city, the heavenly Ierusalem, the glory of God, Abrahams bosom, our glory, our peace, our Eternal happiness, such as neither eye hath seen, nor ear hath herd,
how can we expresse, what God hath reserued for present faith, and future sight, as we walke by faith, and not by sight? Let vs seeke it, and set our affections vpon it, as vpon the onely treasure of our hearts, since this is not our rest, who hauing here no continuing Citie, must looke for one to come, that when that which is perfect, is come,
how can we express, what God hath reserved for present faith, and future sighed, as we walk by faith, and not by sighed? Let us seek it, and Set our affections upon it, as upon the only treasure of our hearts, since this is not our rest, who having Here no Continuing city, must look for one to come, that when that which is perfect, is come,
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But in the meane time, since we finde now what this perfection is which our Sauiour speaketh of, to wit, a true conformitie vnto himselfe in that which is perfect, not personall,
But in the mean time, since we find now what this perfection is which our Saviour speaks of, to wit, a true conformity unto himself in that which is perfect, not personal,
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let vs diligently search the depth of this latter question, how farre can any man here liuing proceede in this perfection? A maine point of perfect knowledge easily found by the due consideration of the three-fold estate of man in this world,
let us diligently search the depth of this latter question, how Far can any man Here living proceed in this perfection? A main point of perfect knowledge Easily found by the due consideration of the threefold estate of man in this world,
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How much lesse in them that dwell in houses of clay, whose foundation is in the dust, which are crushed before the moth? Therefore our first conclusion is this, we can neuer attaine to the inherent perfection of Christ,
How much less in them that dwell in houses of clay, whose Foundation is in the dust, which Are crushed before the moth? Therefore our First conclusion is this, we can never attain to the inherent perfection of christ,
not as he is man, because though he be like vs so, yet here we come farre short of him, who is vnchangeable in his innocencie, where we in Adam receiued only grace, by which we might not haue sinned if we had would,
not as he is man, Because though he be like us so, yet Here we come Far short of him, who is unchangeable in his innocence, where we in Adam received only grace, by which we might not have sinned if we had would,
but not that grace by which we would not or could not haue sinned, being made with a free will either to good or ill, that he might shew thereby (saith S. Augustine) first, what mans free will can doe,
but not that grace by which we would not or could not have sinned, being made with a free will either to good or ill, that he might show thereby (Says S. Augustine) First, what men free will can do,
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So that if Christ prescribe perfection from the Law, our second conclusion is, that wee can neuer attaine to that legall perfection, since it requireth so much,
So that if christ prescribe perfection from the Law, our second conclusion is, that we can never attain to that Legal perfection, since it requires so much,
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and we can performe so little or nothing, that the Apostle maketh it an axiome, By the deeds of the Law there shall no flesh be iustified in his sight.
and we can perform so little or nothing, that the Apostle makes it an axiom, By the Deeds of the Law there shall no Flesh be justified in his sighed.
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or flowre , a milke-sop babe, altogether vnskilfull in the Word of righteousnesse, foreslowed by the flesh in spiritual proceedings, the law of his members rebelling against the law of his minde,
or flower, a milksop babe, altogether unskilful in the Word of righteousness, foreslowed by the Flesh in spiritual proceedings, the law of his members rebelling against the law of his mind,
And therefore hence we determine in a third conclusion two things, first, that we are not yet come to the perfection of life, being NONLATINALPHABET, framed or fitted towards it, but not NONLATINALPHABET, fastened in it. For now wee are the sonnes of God,
And Therefore hence we determine in a third conclusion two things, First, that we Are not yet come to the perfection of life, being, framed or fitted towards it, but not, fastened in it. For now we Are the Sons of God,
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Secondly, that therefore, since we are yet in continuall motion our perfection present is only of the way Euangelicall, wherein we are alwayes bound to walke forward from the beginning of the doctrines of Christ.
Secondly, that Therefore, since we Are yet in continual motion our perfection present is only of the Way Evangelical, wherein we Are always bound to walk forward from the beginning of the doctrines of christ.
For we are but NONLATINALPHABET not NONLATINALPHABET, in the disposition, not in the habit, perfect quoad partes, according to the seuerall parts of perfection, but not quoad gradus, according to the seuerall degrees thereof, as a sucking childe is a perfect man in regard of his substantiall parts,
For we Are but not, in the disposition, not in the habit, perfect quoad parts, according to the several parts of perfection, but not quoad gradus, according to the several Degrees thereof, as a sucking child is a perfect man in regard of his substantial parts,
For, Modò aedificatur Ecclesia, sed in fine saeculi dedicatur, saith the same Father: Now is the Church builded, but in the end of World it is dedicated.
For, Modò aedificatur Ecclesia, said in fine Saeculi dedicatur, Says the same Father: Now is the Church built, but in the end of World it is dedicated.
Surely the reason of such precepts is two-sold, first, in respect of Gods Elect, who by those exhortations vnto perfection are the more encouraged to follow good courses, knowing hereby,
Surely the reason of such Precepts is twofold, First, in respect of God's Elect, who by those exhortations unto perfection Are the more encouraged to follow good courses, knowing hereby,
Secondly, in regard of the Reprobates and wicked Worldlings, who hereby are not only without excuse, being so plainley warned against their wickednesse;
Secondly, in regard of the Reprobates and wicked Worldlings, who hereby Are not only without excuse, being so plainley warned against their wickedness;
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Wherefore, since the precepts for perfection prooue that wee are not yet made perfect; the vse of this Doctrine thus plainely declared, is two-fold: First, for correction: Secondly, for direction:
Wherefore, since the Precepts for perfection prove that we Are not yet made perfect; the use of this Doctrine thus plainly declared, is twofold: First, for correction: Secondly, for direction:
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as to be without sinne, were learnedly, and largely confuted by Saint Augustine, in his booke against Caelestius, demonstrating mans present imperfection in this life by his manifold omissions of necessarie duties,
as to be without sin, were learnedly, and largely confuted by Saint Augustine, in his book against Caelestius, Demonstrating men present imperfection in this life by his manifold omissions of necessary duties,
so that those workes of supererogation may bee sold for money, or in courtesie communicated to others for their help, as Petrus de Asoto said, Supererogamus non-nihi• de his ad quae ex necessitate tenemur:
so that those works of supererogation may be sold for money, or in courtesy communicated to Others for their help, as Peter de Asoto said, Supererogamus non-nihi• de his ad Quae ex necessitate tenemur:
neither will I further trouble you with any long or laborious Disputation, in this double Controuersie, which we haue with these Antichristian ▪ Aduersaries, since you may reade them fully answered in these points, by diuers of our most Reuerend and Learned Diuines.
neither will I further trouble you with any long or laborious Disputation, in this double Controversy, which we have with these Antichristian ▪ Adversaries, since you may read them Fully answered in these points, by diverse of our most Reverend and Learned Divines.
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Only for a taste, wee may thus farre remember you, First, in the former point, that indeed God gaue his Law not altogether vnpossible for man to performe,
Only for a taste, we may thus Far Remember you, First, in the former point, that indeed God gave his Law not altogether unpossible for man to perform,
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by reason of the flesh still rebelling against the Spirit, and our manifold imperfections arising from that wilde Gourd, our inbred concupiscence, which is death in the pot, such an hurt to the heart, that albeit Christs yoke is easie, and his burden light;
by reason of the Flesh still rebelling against the Spirit, and our manifold imperfections arising from that wild Gourd, our inbred concupiscence, which is death in the pot, such an hurt to the heart, that albeit Christ yoke is easy, and his burden Light;
yet are none liuing so able to beare them, to carrie them, to doe them, but he shall sometime fall as the iust man falleth seuen times in a day, and riseth againe ;
yet Are none living so able to bear them, to carry them, to do them, but he shall sometime fallen as the just man falls seuen times in a day, and Riseth again;
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hee shall sometimes transgresse, as in many things we sinne all ; because as Saint Augustine said excellently, So farre as concupiscence is in vs, it hurteth,
he shall sometime transgress, as in many things we sin all; Because as Saint Augustine said excellently, So Far as concupiscence is in us, it hurteth,
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but in our selues, who should rather herevpon confesse our infirmities, then arrogate to our selues any such great perfection, seeing as S. Paul said, The Law is spirituall, but I am carnall, sold vnder sinne.
but in our selves, who should rather hereupon confess our infirmities, then arrogate to our selves any such great perfection, seeing as S. Paul said, The Law is spiritual, but I am carnal, sold under sin.
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Gratia data est, vt lex impleretur: Grace is giuen, that the Law might be fulfilled: Ne { que } enim suo vitio non implebatur lex, sed vitio prudentiae carnis:
Gratia data est, vt lex impleretur: Grace is given, that the Law might be fulfilled: Ne { que } enim Sue vitio non implebatur lex, sed vitio prudentiae carnis:
and that out of their abundance they may allot such Workes to the benefit of others, they sow vp two Pillowes on all arme-holes, the one of Pride, the other of Securitie:
and that out of their abundance they may allot such Works to the benefit of Others, they sow up two Pillows on all armholes, the one of Pride, the other of Security:
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of Pride, when they thinke to doe Workes aboue commandement, whereas the Law of God is so perfect, that if it be not answerable to the Law, what wee doe, there is no light in vs, yea, we worship God in vaine, teaching for Doctrines mens Precepts:
of Pride, when they think to do Works above Commandment, whereas the Law of God is so perfect, that if it be not answerable to the Law, what we do, there is no Light in us, yea, we worship God in vain, teaching for Doctrines men's Precepts:
of Securitie, when they would haue one so to depend vpon another, as vpon his Mediatour, when Scripture telleth them plainely, That no man can by any meanes redeeme his Brother,
of Security, when they would have one so to depend upon Another, as upon his Mediator, when Scripture Telleth them plainly, That no man can by any means Redeem his Brother,
For where some would cloke this blasphemie vnder the colour of the communion of Saints, in which the weaker members are sustained by the stronger as ABRAHAMS Prayer healed ABIMELECHS Household, and Hierusalem was often saued for DAVIDS sake :
For where Some would cloak this blasphemy under the colour of the communion of Saints, in which the Weaker members Are sustained by the Stronger as ABRAHAMS Prayer healed ABIMELECHS Household, and Jerusalem was often saved for DAVIDS sake:
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They vtterly mistake the question, or wilfully abuse the simple & ignorāt, by casting this mist before their eyes, which being cleered by the light of the Gospell, may well perceiue their false colloguing,
They utterly mistake the question, or wilfully abuse the simple & ignorant, by casting this missed before their eyes, which being cleared by the Light of the Gospel, may well perceive their false colloguing,
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and not meritorious to procure eternall life, for others as they thinke, instancing therefore most idly both in ABRAHAMS Prayers which profited ABIMELECHS House in bodie, not in soule;
and not meritorious to procure Eternal life, for Others as they think, instancing Therefore most idly both in ABRAHAMS Prayers which profited ABIMELECHS House in body, not in soul;
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Thirdly, Swenckfeldians, Anabaptists, and our English Separatists now soiourning at Amsterdam, who presume so very much of their owne perfection, that they hold two grosse points concerning the visible parts of the Church Militant,
Thirdly, Swenckfeldians, Anabaptists, and our English Separatists now sojourning At Amsterdam, who presume so very much of their own perfection, that they hold two gross points Concerning the visible parts of the Church Militant,
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but of wood and of earth; some to honour, and some to dishonour. For all these demonstrate, that in a visible Church militant are not onely faithfull children, but hypocriticall professors also.
but of wood and of earth; Some to honour, and Some to dishonour. For all these demonstrate, that in a visible Church militant Are not only faithful children, but hypocritical professors also.
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Secondly, by plaine termes, as where the Prophet said, what our Sauiour seconded; This people draweth nigh vnto me with their mouth, and honoureth mee with their lips,
Secondly, by plain terms, as where the Prophet said, what our Saviour seconded; This people draws High unto me with their Mouth, and Honoureth me with their lips,
but their heart is farre from me : (these are Hypocrites) and where the Apostle signified what we shall still find true, that false brethren, brought in vnawares, came in priuily, to spye out our libertie, which wee haue in Christ Iesus, that they might bring vs into bondage:
but their heart is Far from me: (these Are Hypocrites) and where the Apostle signified what we shall still find true, that false brothers, brought in unawares, Come in privily, to spy out our liberty, which we have in christ Iesus, that they might bring us into bondage:
pricked and pained by manifold offences, which must needs come, while shee is in this world, where the Deuill so rageth and raigneth by open persecutions or secret seductions.
pricked and pained by manifold offences, which must needs come, while she is in this world, where the devil so rages and Reigneth by open persecutions or secret seductions.
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Fourthly, by Histories of all times. For in Adams House, which was the first Church, there was a Cain ; in Noahs, a cursed Canaan ; in Abrahams, a mocking Ismael ; in Isaacks, a prophane Esau ;
Fourthly, by Histories of all times. For in Adams House, which was the First Church, there was a Cain; in Noahs, a cursed Canaan; in Abrahams, a mocking Ishmael; in Isaacs, a profane Esau;
as false prophets, filthy priests, wicked rulers, and worse people, if we may beleeue the good Prophets, bitterly inueighing so many times against them.
as false Prophets, filthy Priests, wicked Rulers, and Worse people, if we may believe the good prophets, bitterly inveighing so many times against them.
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but I neede goe no further, since the continuall reformation which is to be sought for in all true Churches, doth intimate corruptions therein to be hatched.
but I need go no further, since the continual Reformation which is to be sought for in all true Churches, does intimate corruptions therein to be hatched.
Therefore God, who is neuer deceiued, neither can be corrupted, reserueth that iudgement vnto himselfe, to be reuealed sometimes in this world by some notorious iudgement:
Therefore God, who is never deceived, neither can be corrupted, reserveth that judgement unto himself, to be revealed sometime in this world by Some notorious judgement:
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but certainely hereafter in the world to come, as Gregorie Nyssen hath worthily expounded that point of the Parable, [ Let them grow till the haruest, ] saying, The Husbandman letteth alone amongst vs some adulterous seedes, not that they should alwayes preuaile against the more precious Corne;
but Certainly hereafter in the world to come, as Gregory Nyssen hath worthily expounded that point of the Parable, [ Let them grow till the harvest, ] saying, The Husbandman lets alone among us Some adulterous seeds, not that they should always prevail against the more precious Corn;
they forbidding the Baptisme of children, allow rebaptizing, and sebaptizing; as SMITH baptized himselfe: they hold Iustification by the works of Regeneration:
they forbidding the Baptism of children, allow rebaptizing, and sebaptizing; as SMITH baptised himself: they hold Justification by the works of Regeneration:
they hold all things to be common, euen Wiues, whom they diuorce without iust cause: they deny Magistracie, pretending libertie, but practising licenciousnesse.
they hold all things to be Common, even Wives, whom they divorce without just cause: they deny Magistracy, pretending liberty, but practising licentiousness.
Are they not phantasticall, depending vpon Enthusiasmes? Are they not schismaticall, making rents without reason? Are they not Coozeners, deluding the simple? Are they not proud, deriding the godly? Are they not debauched in all filthy Venerie? Are they not disobedient to all good Order, by confused Anarchie?
are they not fantastical, depending upon Enthusiasms? are they not Schismatical, making rends without reason? are they not Cozeners, deluding the simple? are they not proud, deriding the godly? are they not debauched in all filthy Venery? are they not disobedient to all good Order, by confused Anarchy?
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I neede not send you further to seeke how these men liue, then to Amsterdam and the Low Countries, where they hatch Cockatrice egs, and weaue Spiders webs.
I need not send you further to seek how these men live, then to Amsterdam and the Low Countries, where they hatch Cockatrice eggs, and weave Spiders webs.
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So that now, deare brethren, leauing these three kind of Perfectists vnto Gods iust correction, let vs in the feare of God take direction (the second vse of our doctrine) hereby vnto spirituall growth,
So that now, deer brothers, leaving these three kind of Perfectists unto God's just correction, let us in the Fear of God take direction (the second use of our Doctrine) hereby unto spiritual growth,
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and proceeding in pietie, as wee are very often mooued thereunto, first, by S. Paul, following the truth in loue, grow vp vnto him in all things, which is the head, euen Christ.
and proceeding in piety, as we Are very often moved thereunto, First, by S. Paul, following the truth in love, grow up unto him in all things, which is the head, even christ.
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and he that getteth nothing, loseth some-what, because his loue chilleth, his hope halteth, and faith faileth, who runneth not forward to gaine the Crowne.
and he that gets nothing, loses somewhat, Because his love chilleth, his hope halteth, and faith Faileth, who Runneth not forward to gain the Crown.
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For no man hauing put his hand to the plow, and looking backe, is fit for the kingdome of God, since as Tertullian iudged well, sepelire patrem tardum fuit fidei:
For no man having put his hand to the blow, and looking back, is fit for the Kingdom of God, since as Tertullian judged well, sepelire patrem tardum fuit fidei:
And therefore as the old Romanes vsed to say, Arator nisi incuruus praeuaricatur: The plow-man, vnlesse he lye hard vpon the Plow-stilt, may make balks in goodland.
And Therefore as the old Romans used to say, Arator nisi incuruus praeuaricatur: The plowman, unless he lie hard upon the Plow-stilt, may make balks in goodland.
as Hilarie said very well of the Church: Hoc Ecclesiae proprium est, vt tum vincat, cum laeditur, tum intelligatur, cum arguitur; tum obtineat, cum descritur:
as Hillary said very well of the Church: Hoc Ecclesiae proprium est, vt tum vincat, cum laeditur, tum intelligatur, cum arguitur; tum obtineat, cum descritur:
as it hath been of late yeers to our wonderfull comfort, while we profit thereby; as to their vtter ouerthrow and condemnation, who bring not foorth fruites worthy of it.
as it hath been of late Years to our wonderful Comfort, while we profit thereby; as to their utter overthrow and condemnation, who bring not forth fruits worthy of it.
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and in action stil, hauing our conuersation in heauen, whence we looke for the Sauiour the LORD IESVS Christ, who shall change our vile body, that it may be fashioned like vnto his glorious body, according to the working, whereby hee is able to subdue all things vnto himselfe.
and in actium still, having our Conversation in heaven, whence we look for the Saviour the LORD JESUS christ, who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working, whereby he is able to subdue all things unto himself.
And thus, Right Reuerend, Right Worshipfull, most dearely beloued in our Lord Christ Iesus, you haue heard this Scripture opened at large in these foure points:
And thus, Right Reverend, Right Worshipful, most dearly Beloved in our Lord christ Iesus, you have herd this Scripture opened At large in these foure points:
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vnlesse hee bee indued with some measure of Learning, lest hee bee reputed but a bold Intruder, such as wee manifested our Popish Priests, and prating Precisians.
unless he be endued with Some measure of Learning, lest he be reputed but a bold Intruder, such as we manifested our Popish Priests, and prating precisians.
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Secondly, of simple Hearers, who teach vs, that those who without due Tryall or Examination, will stiffly depend vpon false teachers shall with those teachers fall into vncertaine Errours,
Secondly, of simple Hearers, who teach us, that those who without due Trial or Examination, will stiffly depend upon false Teachers shall with those Teachers fallen into uncertain Errors,
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Thirdly, of the humble Seruant, who alwayes acknowledgeth the Soueraigntie of his Master, whom wee prooued to be Christ only, to the correction of the proud Pope, caution to vs for the right vnderstanding of the Kings Title,
Thirdly, of the humble Servant, who always acknowledgeth the Sovereignty of his Master, whom we proved to be christ only, to the correction of the proud Pope, caution to us for the right understanding of the Kings Title,
and consolation to all Christians depending vpon so good an Head. Fourthly, of a conformable Professor, such as we ought to be, not like Pelagians, Papists, or Anabaptists, dreaming of an absolute perfection on earth,
and consolation to all Christians depending upon so good an Head. Fourthly, of a conformable Professor, such as we ought to be, not like Pelagians, Papists, or Anabaptists, dreaming of an absolute perfection on earth,
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but as obedient Christians endeuouring our selues by grace to bee perfect here in the way, that in the life to come wee may bee fully made perfect in endlesse Glorie through Iesus Christ:
but as obedient Christians endeavouring our selves by grace to be perfect Here in the Way, that in the life to come we may be Fully made perfect in endless Glory through Iesus christ:
so most humbly we beseech thee send vs good Teachers, and make vs right Hearers of thy most sacred Will and Word, that acknowledging Christ Iesus to be our only Master and Head, wee may bee conformed vnto his Image, lost by sinne, recouered by Grace,
so most humbly we beseech thee send us good Teachers, and make us right Hearers of thy most sacred Will and Word, that acknowledging christ Iesus to be our only Master and Head, we may be conformed unto his Image, lost by sin, recovered by Grace,
and fully to bee restored vnto vs in blessed Glory, to which the Lord of Glory, by his Spirit conduct vs, through Iesus Christ, to whom with the Father and the Holy Ghost, one Perfect, Euer-liuing, most Gracious God, bee all Honour and Glory, now and for euermore. Amen. NONLATINALPHABET. FINIS.
and Fully to be restored unto us in blessed Glory, to which the Lord of Glory, by his Spirit conduct us, through Iesus christ, to whom with the Father and the Holy Ghost, one Perfect, Everliving, most Gracious God, be all Honour and Glory, now and for evermore. Amen.. FINIS.
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Libritres Cerem. Rom. Eccl. & Missale, & Breuiar. The first Question: What is the Great Antichrist? First, in his Name, and that first, his literall Name Antichristus.
Libritres Ceremony. Rom. Ecclesiastes & Missale, & Breviary. The First Question: What is the Great Antichrist? First, in his Name, and that First, his literal Name Antichrist.
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Feuard in notis in •renae. lib. 5. cap. 30. & Henriq. lib. v•timo Moralis Theolog. cap. 23. §. 2. in marginè, & Sixtus Senensis, lib. 2. Bibliot p. 9. edit. vltim. per Hay.
Feuard in Notes in •renae. lib. 5. cap. 30. & Henry. lib. v•timo moral Theolog. cap. 23. §. 2. in marginè, & Sixtus Senensis, lib. 2. Bibliot p. 9. edit. vltim. per Hay.
Saund. den. 2 & 8. Bellar. lib. 3. cap. 2 ac 12. Henriq. vbi sup. Blasius Viegas qu. de Antich. 2. & 3. & •udaem. lib. 2. in Rob. Abbat. &c. The latter opinion of Protestants, being the truth.
Saund den. 2 & 8. Bellar lib. 3. cap. 2 ac 12. Henry. vbi sup. Blasius Viegas queen. de Antichrist. 2. & 3. & •udaem. lib. 2. in Rob. Abbot. etc. The latter opinion of Protestants, being the truth.
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Vid. D. Whit. contra. 4. q. 5. cap. 1.2. D. Abbat. de Antich. cap. •. §. 6. M. Lauren. Deios in his first Serm. D. Willet. D. Down. Gabr. Powel. & D. Sharp. in speculo Papae. cap. 1. &c.
Vid. D. Whit. contra. 4. q. 5. cap. 1.2. D. Abbot. de Antichrist. cap. •. §. 6. M. Lauren. Deios in his First Sermon D. Willet. D. Down. Gabriel Powell. & D. Sharp. in speculo Pope. cap. 1. etc.
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Sic Glossa in Gratian. dist. 50 can. Placuit, vt poenit. definit Apostat. •sse retrò abeuntes à side, Religione, vel Clericat. ex caus. 26. q. 2. can. Non obseruetis.
Sic Glossa in Gratian. Dist. 50 can. Placuit, vt Repent. definite Apostate. •sse retrò abeuntes à side, Religion, vel Clericat. ex cause. 26. q. 2. can. Non obseruetis.
Anno Dom. 1314. sub Ioh. 22 Lodouico Bauaro Imper. Edwardo 3. Angliae, sub quo Ioh. Wicliff. Vid. Chronic. Anglic. Holinsh. Stow, & Io. Fox. pag. 365. Edit. vltimae.
Anno Dom. 1314. sub John 22 Lodouico Bauaro Imper. Edward 3. Angliae, sub quo John Wycliff. Vid. Chronic. Anglic. Holiness Stow, & Io. Fox. page. 365. Edit. vltimae.
The second opinion and the Truth: The Pope is that Great Antichrist. Proofes are two, 1. From the Names. 2. From the Nature or causes of Antichrist. From the name are two, 1. Literall. 2. Mysticall. The Literall Name.
The second opinion and the Truth: The Pope is that Great Antichrist. Proofs Are two, 1. From the Names. 2. From the Nature or Causes of Antichrist. From the name Are two, 1. Literal. 2. Mystical. The Literal Name.
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Extrauag. Cömun. lib. 1. tit. 8. cap. 1. vbi sic: Ecclesiae vnius & vnicae, vnum corpus, vnum caput, non duo capita, quasi monstrum, Chris•us viz. & Christi Vicarius, Petrus Petri { que } successor, &c.
Extravagance. Cömun. lib. 1. tit. 8. cap. 1. vbi sic: Ecclesiae Unius & vnicae, One corpus, One caput, non duo capita, quasi monstrum, Chris•us viz. & Christ Vicar, Peter Petri { que } successor, etc.
In the formall cause, by three 1. Qualities. 2. Seate. 3. Time. His Qualities, are two, 1. Habites. 2. Actes. Habites are two, 1. Heresie. 2. Iniquitie.
In the formal cause, by three 1. Qualities. 2. Seat. 3. Time. His Qualities, Are two, 1. Habits. 2. Acts. Habits Are two, 1. Heresy. 2. Iniquity.
Heming. in Antichristima•. Beza cap. 7. Confess. M. Perkins in his Aduertisement, and M. D. Abbots, now the Right Reuerend Bishop of Sarum, in his third part against D. B•shop.
Heming. in Antichristima•. Beza cap. 7. Confess. M. Perkins in his Advertisement, and M. D. Abbots, now the Right Reverend Bishop of Sarum, in his third part against D. B•shop.
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Aquin. 3. p. q. 28. art. 2. & q. 35. art. 6. & Coccius tom. 1. Catholicismi, lib. 2. cap. 5. & D. Bishop in his answere to M. Perkins Aduertisement. Vbi vide D. Abbots Replie.
Aquinas 3. p. q. 28. art. 2. & q. 35. art. 6. & Coccius tom. 1. Catholicismi, lib. 2. cap. 5. & D. Bishop in his answer to M. Perkins Advertisement. Vbi vide D. Abbots Reply.
Aquin. opuscul. in symbol. & p. 3. q. 52. art. 2. & 5. Petrus à Soto in Method. confess. L. Vaux his Catechisme Canisius in Catechismo. Rhemist. in 2. Act §. 12. Feuardent. lib. 6. Caluinist. Theomach. cap. 1. & Bellar. lib. 4. de Christ. cap. 11.12.13, &c.
Aquinas Opusculum. in symbol. & p. 3. q. 52. art. 2. & 5. Peter à Soto in Method. confess. L. Vaux his Catechism Canisius in Catechismo. Rhemist. in 2. Act §. 12. Feuardent. lib. 6. Calvinist. Theomach. cap. 1. & Bellar lib. 4. de christ. cap. 11.12.13, etc.
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Hierony. tom. 1. Ep. 17. ad Marcellum, & Ep. 151. ad Algosiam, qu. 11. & in Praefat. ad translat. Dydimi. de spirit. Sanct. Omnia secund. Editionem Parisiens. 1609.
Hierarchy. tom. 1. Epistle 17. and Marcellum, & Epistle 151. ad Algosiam, queen. 11. & in Praeface ad translate. Dydimi. de Spirit. Sanct. Omnia secund. Editionem Parisians. 1609.
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Vid. Casuistas, vt Tolet. lib. 4. Instr. c. 21. Naua•rus Enchir. c. 12. num. 8. & Azorius p. 3. Iustit. moral. l. 13. c. 3. & Garnet of Equiuocation, and Par•ons in his Mitigation.
Vid. Casuistas, vt Tolet lib. 4. Instruction c. 21. Naua•rus Enchiridion c. 12. num. 8. & azorius p. 3. Iustit. moral. l. 13. c. 3. & Garnet of Equivocation, and Par•ons in his Mitigation.
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Caluin. in Antidot. Concil. Trid. Sess ▪ 6. cap. 11. & ibid. Kemnit. par. 1. Exam. & D. Abbots against Bish. p. 2. pag. 550. &c. & D. Willet Synops. pag. 914. &c. Luc. Osiand. fil. cap. 12. Ench. in Pontific. 4.3.
Calvin. in Antidote. Council. Triad Sess ▪ 6. cap. 11. & Ibid. Kemnit. par. 1. Exam. & D. Abbots against Bish. p. 2. page. 550. etc. & D. Willet Synopsis page. 914. etc. Luke Osiander. fill. cap. 12. Ench. in Pontific. 4.3.
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