Phi. The kingdom of the Papists is not without a cause called the kingdom o• lies, and the Papists them selves may right well be resembled to the beast which rose out of the sea,1 unto whom was given a mouth to ⟨p. 459⟩speak great things and blasphemies, yea to speak blasphemy against god, to blaspheme his name and his tabernacle, and them that dwell in heaven. &c. But as concerning the text which they allege (although the learned in the Hebrew tongue know right well how greatly this text after the common Latin translation differeth from the truth of the Hebrew) it is abused of them, and wrested contrary to the mind both of the author and of the translator as the words that immediately follow, do manifestly declare. When Solomon sayeth, a man knoweth not whether he be worthy love or hatred, he speaketh not of the knowledge and judgement of the conscience toward God, for who knoweth not, that he is worthy hatred which sinneth against the Lord his god, contrariwise, that he pleaseth ⟨p. 460⟩god, & god loveth him, which doth that thing, that is pleasant in his godly sight, but he speaketh of the outward and carnal judgement and knowledge which men have of them selves, of their own strengths, wisdom or free will concerning things which chance to them outwardly. As though he should say. If a man should only behold and consider the outward face of things, and judge the favour or the disfavour of God toward any man of the things that outwardly chance unto any man, he were not able to affirm and to persuade his conscience, whether God loveth him or not. For God indifferently without any respect had to ether of the parties, giveth as abundantly to the ungodly, as to the godly, to the unfaithful, as to the faithful, to the saints as unto the wicked his ⟨p. 461⟩temporal and outward gifts, as beauty, strength, riches, health of body, reason, wisdom, eloquence, honour, nobility, wealth, glory. &c. yea many times the enemies of God have more plenteously given unto them of God the riches and pleasures of this life, then the friends of God. Therefore if a natural man not being regenerate nor borne a new of the spirit of God, considereth the outward face of things, and judgeth of them the favour or disfavour of God, verily so knoweth he not, who is worthy Gods love or hatred, so is he not certain whom God loveth, or whom he hateth.
Phi. The kyngdome of the Papistes is not without a cause called the kingdom o• lies, and the Papists them selues may rightwel be resembled to the beast which rose out of the sea,1 vnto whom was geuen a mouthe to ⟨p. 459⟩speake great things and blasphemies, yea to speake blasphemy agaīst god, to blaspheme his name and his tabernacle, and thē that dwel in heauen. &c. But as concerning the text which they alledge (although the learned in the Hebrue tounge know right wel how greatly this text after the cōmon Latin translation differeth from the truth of the Hebrue) it is abused of them, and wrasted contrary to the minde both of the authoure and of the translatour as the wordes that immediatly followe, doo manifestly declare. When Salomon saieth, a man knoweth not whether he be worthy loue or hatred, he speaketh not of the knowledge and iudgement of the cōscience toward God, for who knoweth not, that he is worthy hatred which sinneth against the Lorde his god, contrariwise, that he pleareth ⟨p. 460⟩god, & god loueth him, which dooth that thing, that is pleasaunt in his godly sight, but he speaketh of the outward and carnall iudgement and knowlede which men haue of them selues, of their owne strengthes, wisdome or free wyll concerning thinges which chaūce to them outwardly. As though he should saye. If a man should only beholde and consider the outward face of thynges, and iudge the fauour or the disfauour of God toward any man of the things that outwardly chaunce vnto any mā, he were not able to affirme and to parswade his conscience, whether God loueth him or not. For God indifferently without anye respect had to ether of the parties, geueth as aboundantly to the vngodly, as to the godly, to the vnfaithfull, as to the faithfull, to the sainctes as vnto the wycked his ⟨p. 461⟩temporall and outward giftes, as beauty, strength, rytches, healthe of body, reason, wisdom, eloquēce, honor, nobilitie, wealth, glory. &c. yea many times the ennemies of God haue more plenteously geuen vnto them of God the ritches and pleasures of this lyfe, then the frendes of God. Therfore if a naturall man not being regenerat nor borne a newe of the spirite of God, considreth the outward face of thinges, and iudgeth of them ye fauour or disfauour of God, verely so knoweth he not, who is worthy Gods loue or hatred, so is he not certain whom God loueth, or whom he hateth.
- 1Apoca. xiii
