〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we translate seruice but with 〈◊〉 it onely to God their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we turne it Religion but still with a â—…ence to God their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wee haue no one word for but wee may 〈◊〉 worship which wee say is due onely to him that is the true God and â—…uants gods Wherefore if there be any blessed immortalls in heaâ—…â—…ther loue vs nor would haue vs blessed them wee must not serue but 〈◊〉 loue vs and wish vs happinesse then truly they wish it vs from the 〈◊〉 they haue it Or shall theirs come from one stocke and ours from 〈◊〉 L. VIVES 〈◊〉 dominations Iamblichus diuides the supernall powers into Angels Archanâ—…s Heroes Principalities and Powers and those hee saith doe appeare in diuerse â—…ions In Myster All the other Platonists make them but gods and Daemones 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to serue but it grew to be vsed for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to worship Suidas But â—…e the seruice of men called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the place hee quoteth is 〈◊〉 c. Ephes. 6. 5. Hence ariseth the dictinction of adoratio Latria Dulia and â—…lla makes Latria and Dulia both one for seruice or bondage and sheweth it 〈◊〉 of Suidas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Seruice or bondage is mercenary For an â—…h in Xenophon I would redeeme this woman from slauery or bondage 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O Cyrus Cyripaed lib. 3. then the wife replied Let him redeeme himselfe from bonâ—… 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 With his owne life Ibid. The scriptures also vse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for to bee seruile 〈◊〉 You shall doe no seruile worke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And againe Thou shall make 〈◊〉 to bâ—… slaue to thy Prince 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And in Iob a begger is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 haue the last syllable but one long c Wee worship And so doth holy â—…tion d Things vnder vs Rightly for Colâ—… is to handle or exercise so 〈◊〉 all that wee vse or practise learning armes sports the earth c. It is also to inhabite 〈◊〉 〈◊〉 Such as till hired grounds are called coloni as they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in hired houses in citties and husbandmen that till their owne ground 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—…nt forth to inhabit any where are called coloni Therevpon grew the name of 〈◊〉 〈◊〉 â—…olonies to omit the Greekes and Asians The townes that send out the colonies 〈◊〉 〈◊〉 Metropolitane cities thereof f Tyrii The Tyrianâ—… built Carthage and 〈◊〉 〈◊〉 with Dido Elisa that â—…ed from Pigâ—…lion after the death of Sicheus her husband This 〈◊〉 is as common as a 〈◊〉 g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All one with Latria saith Suidas and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 are all one belonging to the gods For Orpâ—… they say first taught the misteries of religion and because hâ—…e was 〈◊〉 Thracian hee called this duty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or else of Threâ—… 〈◊〉 oâ—… word to see h It is refâ—…rred Being taken for piety which is referred to our country pâ—…rents and kiâ—…d i The workes The vulgar call the mercifull godly mercy godlinesse So do the Spaniâ—…ds and French that speake Latine thâ—… 〈◊〉 k Fore and. These two words some copieâ—… 〈◊〉 〈◊〉 〈◊〉 Wherevpon it is said I will haue mercy and no sacrifice Osâ—… 6. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 None of the learned vse it in that sence indeed The opinion of Plotine the Platonist concerning the supernall illumination CHAP. 2. BVt wee and those great Philosophers haue no conflict about this question for they well saw and many of them plainely wrot that both their beatitude â—…dours had originall from the perticipation of an intellectual light which they â—…nted God and different from themselues this gaue them all their light and by the 〈◊〉 of this they were perfect blessed a in many places doth Plotine ex 〈◊〉 〈◊〉 〈◊〉 that which we call the soule of this vniuerse hath the beatiâ—… 〈◊〉 〈◊〉 with vs â—…ly a light which it is not but which made it 〈…〉 it hath al the intelligible splendor This he arâ—… 〈…〉 from the visible celestiall bodies compared with these 〈…〉 the 〈◊〉 for b one and the Moone for another for 〈…〉 held to proceed from the reflection of the Sunne So saith 〈◊〉 〈◊〉 〈◊〉 the reasonaâ—… or intellectuall soule of whose nature all the 〈…〉 that are contained in Heauen hath no essence aboue it bâ—… 〈◊〉 〈◊〉 〈◊〉 creatâ—…d both it and all the world nor haue those supernall creâ—…tures their 〈◊〉 or vnderstanding of the truth from any other origâ—…ll then ours hath herein truly agreeing with the scripture where it is wriâ—… 〈◊〉 There was a man sent from God whose name was Iohn the same came for a witnesse to beare witnesse of the light that allmen d through him might beleeue e He 〈◊〉 〈◊〉 the light but 〈◊〉 to beare witnesse of the light That was the true light f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that cometh into the world which difference sheweth that 〈◊〉 â—…sonable soule which was in Iohn could not bee the owne light but 〈◊〉 〈◊〉 â—…tion of â—…ther the true light This Iohn him-selfe confessed in his 〈◊〉 where he said Of â—…is 〈◊〉 〈◊〉 all we receiued L. VIVES 〈…〉 the contemplation of that good father ariseth all beatitude Plâ—… 〈…〉 saith yâ— our soules after their temporal labours shal enioy 〈◊〉 〈…〉 with yâ— soule of the vniuerse b For one For the Prince 〈◊〉 〈…〉 ariseth the Mâ—… for the worlds soule c Ther was A 〈◊〉 〈…〉 〈◊〉 â—…ger from 〈◊〉 consequently Iohn an 〈◊〉 〈◊〉 he could bring no such newes from any but God d Through him not in him 〈◊〉 for cursed is the man that trusteth in man but in the light by his testimonie yet 〈◊〉 cannot be distinguished to either side e Hee was not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thâ—…ophilact will haue a misterie The Saints are lights You are the light of the Christ. for they are deriued from his light Thence followeth that That was the true 〈◊〉 saith Augustine because that which is lightened ab externo is light also 〈◊〉 true light that enlightneth Or the article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may haue relation to the preceâ—…â—…the sence bee Iohn was not that light of which I spake f Which lightneth not that 〈◊〉 â—…ghtned but because none are enlightned but by this light or as Chrysostome 〈◊〉 each man as farre as belongs to him to be lightned If any doe shutte their â—…st the beames the nature of the light doth not cause the darkenesse in them but 〈◊〉 â—…licious depriuing them-selues of such a good other-wise so generally spred 〈◊〉 word g That commeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Origen allegorizeth vpon it it lightneth 〈◊〉 into the world of vertues not of vices 〈◊〉 worship of God wherein the Platonists failed in worshipping good or
both as humaine vanity not as diuine verity teacheth him indeed the a Plotonists are not so mad as the Manichees that hate the carnal body as the naturall cause of all mischiefe and yet make God the creator of all the elements parts and qualities that this visible world is composed of Yet the Platonists hold that these our mortall members do produce the affects of feare desire ioy and sorrow in our bodies from which foure perturbations as Tully calles them or passions as other translators giue them the whole inundation of mans enormities haue their source and spring If this be so why doth Aeneas in Virgill hearing by his father that the soules were to returne backe into bodies wunder at this opinion and cry out O pater anne aliquas ad caelum hinc ire putandum est Sublimes animas iterumque ad tarda reuerti Corpora quae lucis miseris tam dira cupido What father do you thinke the soules are taine To heauen and thence to this dull flesh returne What dire affect should vrge them to their paine Is this same dire affect as yet remayning in the soule being now quit from the carnall burden in such a commended purity doth hee not say they are purged from all bodily infection when as they desire to returne into the body againe if it were so then as it is most vaine to hold so that there were an eternall reuolution of the pollution and the purgation then can it not bee truely said that all vicious affects are the effects of the flesh for as this b noble speaker saith that dire affect which doth compell the soule being purged from all earthly c contagion 〈◊〉 desire the body againe is not of the body And therefore they confesse that all the soules ill affects arise not from the flesh as desire feare ioy and d sorrow but it may haue those passions of it selfe L. VIVES THe a Maniches They held all flesh the worke of the deuill not of GOD and therefore they forbad their hearers to kill any creatures least they should offend the Princes of darkenesse from whom they sayd all flesh had originall and if they vsed their wiues yet must they auoide generation least the diuine substance which goeth into them by their nourishment should bebound in the fleshly bonds of the child begotten Aug ad Quod vult deum The Prisciâ—…ianists held thus also b Noble speâ—…ker So he called Tully before and Virgil now c contagion Or habitacle d Sorrow Tullie calls it egritudo Tusc. 3. Of the quality of mans will vnto with all affections good and bad are subiect CHAP. 6. BVt the quality of mans will is of some moment for if it be bad so are all those motions if good they are both blamelesse and praise-worthy for there is a a will in them all nay they are all direct wills what is desire and ioy but a will b consenting to that which wee affect and what is feare and sorrow but a will contrary vnto what we like But when we consent to the desire of any thing that is desire and when wee consent in enioying any thing this is delight â—…o when wee dislike a thing and would not haue it come to passe this will is feare when we dislike it being come to passe this is griefe or sorrow And this according to the variety of the things desired and avoided as the will consents or dislikes so are our diuersity of passions Whereof a Man that maketh GOD aâ—…d noâ—… Man the steeres-man of his life ought to loue good and consequently to hate euill and because none is euill by nature but all by vice hee that liueth after Gods loue oweth his c full hate vnto the Euill not to hate the man for his vice nor to loue the vice for the man but hate the vice and loue the man for the vice being cured hee shall finde no obiect of his hate but all for his loue L. VIVES a A Will The Stoickes hold that onely to bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Tully translates will when a thing is firmely and constantly desired therefore it is defined a desire of any thing with reason which is in a wise man only but that which is against reason is called a lust or an inordinate desire beeing resident in all fooles The Peripatetiques call both these wills the one good and the other badde the controuersie as I said else-where is but verball For the Stoickes call affects wills also nor skilleth it whether Will follow Naâ—…e or Reason for it is euer-more Will though that be properly called Will wherein is that freedome of election and is harbour to Vice or Vertue b Consenting To beleeue a thing to bee or not to bee is no consent or dissent but Knowledge Faith or Opinion Arist. in Analyt Posterior but to will or not to will in any thing that belongs to the will which perteineth to the minde and as it were appoints and decrees what is to be done or not done c Full hate Explayning that of the Psalme 139. 22. I hate them with a perfect hatred That amor and dilectio are of indifferent vse in the scriptures both for good and euill CHAP. 7. FOr hee that is resolued to loue GOD and his neighbor according vnto God and not Man for this loue is called a Man of a good will and this is called more commonly charity in the scriptures though some-times it bee called loue therein also For the Apostle will haue his magistrate to bee a louer of good And our LORD asking Peter thus Symon the sonne of Ionah louest thou me a more then these hee answered Lord b thou knowest that I loue thee hee asked him so againe and hee answered so againe then they asked him the third time by 〈◊〉 amo whereas he had vsed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 diligo in the other two onely to shew that diligere and amare were both one to loue as Peter had vsed the one in all the three questions This I thought worth recitall but some say c dilectio charity is one thing and amor loue another and that the first is d vsed in the good and the later in the badde But sure it is that the profane authors neuer vsed them so But let the Philosophers looke to their distinctions For their bookes vse amor loue in good senses and in reference to GOD most frequently But wee were to e shew that our scriptures whome wee place farre aboue their authorities doe not vse amor and dilectio with any such distinct difference for wee haue shewne that they vse amor in a good sence If any one thinke it is vsed both in good respect and bad and dilectio onely in the good let him looke in that of the Psalme Hee that loueth diligit iniquity hateth his owne soule here is diligo vpon a badde subiect And here the Apostle Iohn If any man loue Dilexerit the vvorld the loue dilectio of the Father is not
oppressed and such like as these Oh who can stand to collect or recount them These now albeit they kept this seemingly absurd order continually that in 〈◊〉 whole life wherein as the Prophet saith in the Psalme Man is like to 〈◊〉 and his daies like a shadow that vanisheth the wicked alone should posâ—… those temporall goods and the good onelie suffer euills yet might this 〈◊〉 referred to GODS iust iudgements yea euen to his mercies that such 〈◊〉 â—…ught not for eternall felicitie might either for their malice bee iustly 〈◊〉 by this transitory happinesse or by GODS mercie bee a comfort vnto the good and that they beeing not to loose the blisse eternall might for 〈◊〉 while bee excercised by crosses temporall either for the correction of 〈◊〉 or a augmentation of their vertues 〈◊〉 now seeing that not onely the good are afflicted and the badde exâ—… which seemes iniustice but the good also often enioy good and the 〈◊〉 euill this prooues GODS iudgements more inscrutable and his 〈◊〉 more vnsearcheable Although then wee see no cause why GOD â—…ld doe thus or thus hee in whome is all wisdome and iustice and no â—…nesse nor rashnesse nor iniustice yet heere wee learne that wee may 〈◊〉 esteeme much of those goods or misfortunes which wee see the badde share with the righteous But to seeke the good peculiar to the one and to aâ—… the euill reserued for the other And when we come to that great iudgement properly called the day of doome 〈◊〉 〈◊〉 consummation of time there we shall not onely see all things apparant but â—…ledge all the iudgements of GOD from the first to the last to bee firmeâ—…â—…ded vpon iustice And there wee shall learne and know this also why 〈◊〉 iudgements are generally incomprehensible vnto vs and how iust his â—…nts are in that point also although already indeede it is manifest vnto â—…full that wee are iustly as yet ignorant in them all or at least in the 〈◊〉 them L. VIVES 〈◊〉 augmentation That vertue might haue meanes to exercise her powers for shee 〈◊〉 â—…ction and leauing that shee languisheth nay euen perisheth as fire doth which 〈◊〉 â—…ell to worke vpon dieth But practise her vpon obiects of aduerse fortune and she 〈◊〉 out her owne perfection Salomons disputation in Ecclesiastes concerning those goods which both the iust and the vniust doe share in CHAP. 3. 〈◊〉 the wisest King that euer reigned ouer Israel beginneth his booke calâ—… a Ecclesiastes which the Iewes themselues hold for Canonicall in this 〈◊〉 b Vanity of Vanities all is vanity What remaineth vnto man of all â—…uells which hee suffereth vnder the Sunne Vnto which hee annexâ—… tormentes and tribulations of this declining worlde and the short â—…ift courses of time wherein nothing is firme nothing constant 〈◊〉 vanitie of althings vnder the Sunne hee bewayleth this also 〈◊〉 that seeing c There is more profitte in wisdome then in follie 〈◊〉 light is more excellent then darkenesse and seeing the wise-mans eyes are in his head when the foole wallketh in darkenesse yet that one condition one estate should befall them both as touching this vaine and transitory life meaning hereby that they were both a like exposed to those euills that good men and bad do some-times both a like endure Hee saith further that the good shall suffer as the bad do and the bad shall enioy goods as the good do in these words There is a vanity which is done vpon the earth that there bee righteous men to whome it commeth according to the worke of the wicked and there bee wicked men to whome it commeth according to the worke of the iust I thought also that this is vanity In discouery of this vanity the wise man wrote al this whole worke for no other cause but that wee might discerne that life which is not vanity vnder the sunne but truth vnder him that made the sunne But as d touching this worldly vanity is it not Gods iust iudgement that man being made like it should vanish also like it yet in these his daies of vanity there is much betweene the obeying and the opposing of truth and betweene partaking and neglecting of Godlinesse and goodnesse but this is not in respect of attayning or auoyding any terrestriall goods or euills but of the great future iudgment which shall distribute goods to the good and euils to the euil to remaine with them for euer Finally the said wise King concludeth his booke thus feare God and keepe his commandements for this is the whole duty of man for GOD will bring euery worke vnto iudgment e of euery dispisedman be it good or be it euill how can wee haue an instruction more briefe more true or more wholesome feare God saith he and keepe his commandements for this is the whole duty of man for he that doth this is full man and he that doth it not is in accompt nothing because he is not reformed according to the Image of truth but sticketh still in the shape of vanity for God will bring euery worke that is euery act of man in this life vnto iudgement be it good or euill yea the workes of euery dispised man of euery contemptible person that seemeth not tâ—… be noted at all God seeth him and despiseth him not neither ouer-passeth him in his iudgement L. VIVES ECclesiastes a Or the Preacher Many of the Hebrewes say that Salomon wrot this in the time of his repentance for the wicked course that he had runne Others say that he fore-saw the diuision of his kingdome vnder his sonne Rehoboam and therefore wrote it in contempt of the worlds vnstable vanity b Uanity of So the seauenty read it but other read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 smoke of fumes Hierome c There is more Wisdome and folly are as much opposed as light and darkenesse d Touching this But that GOD instructeth our vnderstanding in this vanity it would vanish away and come to nought conceyuing falshood for truth and lying all consumed with putrifiing sinne at length like a fume it would exhale a way vnto che second death e Of euery despised man Our translations read it with euery secret thing Hierome hath it Pro omni errato The authors resolution in this discourse of the iudgement to produce the testimonies of the New-Testament first and then of the old CHAP. 4. THe testimonies of holy Scriptures by which I meane to proue this last iudgement of God must bee first of all taken out of the New-Testament and then out of the Old For though the later bee the more ancient yet the former are more worthie as beeing the true contents of the later The former then shall proceed first and they shal be backt by the later These that is the old ones the law and the prophets afford vs the former the new ones the Gospells and the writings of the Apostles Now the Apostle saith By the law commeth the knowledge of sinne But now
God knoweth those that bee his and the deuill cannot draw a soule of them vnto damnation For this God knoweth as knowing all things to come not as one man seeth another in presence and cannot tell what shall be-come either of him hee seeth or of him-selfe here-after The diuell was therefore bound and locked vp that hee should no more seduce the nations the Churches members whom he had held in errour and impiety before they were vnited vnto the Church It is not said that hee should deceiue no man any more but that he should deceiue the people no more whereby questionlesse hee meaneth the Church Proceed vntill the thousand yeares bee fulfilled that is either the remainder of the sixth day the last thousand or the whole time that the world was to continue Nor may wee vnderstand the deuill so to bee barred from seducing that at this time expired hee should seduce those nations againe whereof the Church consisteth and from which hee was forbidden before But this place is like vnto that of the Psalme Our eyes waite vpon the Lord vntill hee haue mercy vpon vs for the seruants of God take not their eyes from beholding as soone as he hath mercy vpon them or else the order of the words is this Hee â—…t him vp and sealed the doore vpon him vntill a thousand yeares were fulfilled all that commeth betweene namely that he should not deceiue the people hauing no necessary connexion here-vnto but beeing to bee seuerally vnderstood as if it were added afterwards and so the sence runne thus And he shut him vp and sealed the dore vpon him vntill a thousand yeares were fulfilled that hee should not seduce the people that is therefore hee shutte him vp so long that he should seduce them no more L. VIVES FRom the a thousand Iohns mention of a thousand yeares in this place and Christs words I will not drinke hence-forth of the fruite of the vine vntill that day that I drinke it new with you in my Fathers kingdome together with many Prophecies touching Christs kingdome in Hierusalem made some imagine that Christ would returne into the world raise the Saints in their bodyes and liue a thousand yeares heere on earth in all ioy peace and prosperitie farre exceeding the golden age of the Poets or that of Sybilla and Esayas The first Author of this opinion was Papias Bishop of Hierusalem who liued in the Apostles times Hee was seconded by Irenaeus Apollinarius Tertullian lib. de fidelium Victorinus 〈◊〉 Lactantius Diuin Instit. lib. 7. And although Hierome deride and scoffe at this opinion in many places yet in his fourth booke of his Commentaries vpon Hieremy hee saith that hee dare not condemne it because many holy martyrs and religious Christians held it so great an authority the person some-times giueth to the position that we must vse great modesty in our dissention with them and giue great reuerence to their godlynesse and grauity I cannot beleeue that the Saints held this opinion in that manner that Cerinthus the heretique did of whome wee read this in Eusebius Cerinthus held that Christ would haue an earthly kingdome in Hierusalem after the resurrection where the Saints should liue in all societie of humaine lusts and concupiscences Besides against all truth of scripture hee held that for a thousand yeares space this should hold with reuells and mariage and other works of corruption onely to deâ—…iue the carnall minded person Dionisius disputing of S. Iohns reuelation and reciting some ancient traditions of the Church hath thus much concerning this man Cerinthus quoth he the author of the Cerinthian heresie delighted much in getting his sect authority by wresting of scripture His heresie was that Christs Kingdome should bee terrestriall and being giuen vp vnto lust and gluttony himselfe he affirmed nothing but such things as those two affects taught him That all should abound with banquets and belly-chere and for the more grace to his assertions that the feasts of the law should be renewed and the offring of carnall sacrifices restored Irenaeus publisheth the secresie of this heresie in his first booke they that would know it may finde it there Thus farre Eusebius Hist. Eccl. lib. 3. wherefore this was not Papias his opinion whose originall Hierome would otherwise haue ascribed vnto Cerinthus who was more ancient then Papias a little though both liued in one age nor would Iraeneus haue written against Cerinthus for he allowed of Papias his opinion neither did all the sects agree in one as touching this thousand yeares but each one taught that which seemed likeliest vnto him-selfe and no wonder in so vaine a fiction Dionisius of Alexandria as Hierome affirmeth In Esai lib. 18. wroâ—… an elegant worke in derision of these Chiliasts and there Golden Hierusalem their reparation of the temple their bloud of sacrifices there Sabbath there circumsitions there birth there mariages there banquets there soueraignties their warres and tryumphs c. b The cheare shall exceed So saith Lactantius The earth shall yeeld her greatest faecundity and yeeld her plenty vntilled The rockie mountaines shall sweate hony the riuers shall runne wine and the fountaines milke To omit Cerinthus his relations which are farre more odious c Chiliast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a thousand d On the sixt day There is a report that in the bookes of Elias the Prophet it was recorded that the world should last 6000. yeares 2000. vnder vanity vnto Abraham 2000. vnder the law vnto Christ. and 2000. vnder Christ vnto the iudgement This by the Hebrewes account for the LXX haue aboue 3000. yeares from Adam to Abraham And in Augustines time the world lackt not 400 yeares of the full 6000. So that now our Vulgar accoumpt is aboue 6700. yeares Namely from Our Sauiour 1522. Whom Eusebius and such as follow the LXX affirme to haue beene borne in the yeare of the world 5100. and somewhat more Therefore Augustine saith that the later end of the 6000. yeares passed along in his time And Lactantius who liued before Augustine vnder Constantine saith that in his time there was but 200. of the 6000. yeares to runne Of the binding and loosing of the Diuell CHAP. 8. AFter that saith S. Iohn he must be loosed for a season Well although the Diuell be bound and lockt vp that he should not seduce the Church shall hee therefore be looosed to seduce it God forbid That Church which God predestinated and setled before the worlds foundation whereof it is written God knoweth those that be his that the Deuill shall neuer seduce and yet it shal be on earth euen at the time of his loosing as it hath continued in successiue estate euer since it was first erected for by and by after hee saith that the Diuill shall bring his seduced nations in armes against it whose number shal be as the sea sands And they went vp saith hee vnto the plaine of the earth and compassed the tents of the Saints about and