The first Chapter.

BEing purposed to intreate of Antichrist: I haue thought good first to set downe the very words of S. Paule him selfe, wherein expresselie he handleth this Argument. 2. Thes. 2.3.4. &c.

Now addressing my selfe to the making plaine of this Scripture: I am to require that these two poynts be yeelded me. First, that seeing this matter or controuersie is altoge­ther very obscure; it may be lawfull for me to vouch the wri­tings of the ancient Fathers, least if in so doubtful a question, I should seeme to rest only vpon mine own fancie, my speach and opinion should be the lesse regarded. But, if it be seene to relie also vpon the iudgements of the Catholike writers, and to be approoued by their censures: then both my wordes are like to haue the greater waight with them; and so shall I be cleared from all suspition of enuie: whereby otherwise I might bee suspected to bee caried in hatred and preiudice a­gaynst the Pope, and Poperie.

Secondly I require, that seeing the Scripture is the best expositour of it selfe, and that those things here spoken of by Paule, receiue great light out of the Reuelation, where this poynt is more fully handled. It may likewise be permitted vnto me to conferre some places thereof with this of Paule, and, but briefly to expound them, least if I should stand long vpon the interpretation of them, I should seeme to some, to be too tedious, and to ouer-reach the set limits of my purposed argument.

The second Chapter.

ANd whereas in this question or argument concerning Antichrist, there are thrée things especially enquired after:

• 1 The one, touching the word, or name what it signifieth.
• 2 The other, concerning the thing, or the partie him-selfe, what Antichrist is: This last, touching the thing or person, containeth many braunches to be considered of, as namely:
• 2 Who it is that should be Antichrist, as, whether he should be any one certaine or perticular man, or diuers and sun­dry men?
• 3 Where, and from whence he should arise?
• 4 When, or in what time, or age?
• 5 What manner a one touching the condition of his person, or manner of his doctrine?
• 6 The meanes, or steps whereby he closely should créepe vp?
• 7 His power, whereby he should be able to mainteine him­selfe, and that in flourishing estate?
• 8 His workemen, and Abettours, what they are?
• 9 Who they are on whome he should exercise his power?
• 10 Lastly, after what manner he should be destroyed?

So in the whole we haue tenne heads touch ng this trea­tise or argument: all which, Paule in this place hath briefly, but very pithely vnfolded. And in truth, euen as in the king­dome of Christ the like heads both for the number and quali­tie of them are obserued: so also touching Antichrist, it was méete that the same should be bewruied, and made knowne, both for the better forewarning and comfort of the Godly.

The third Chapter.

BVt first, some haue moued this doubt or questi­on, whether this speach of Paule be to be ac­compted a prophecie and extraordinarie reuela­tion from God, or only an aduised and plaine in­terpretation of the Scripture, which before had vttered (but somewhat obscurely) that which Paule heere more plainely deliuereth. For, as for Paule, we know he was an Apostle: and, as himselfe witnesseth, Apostles are in their functions and callings distinguished from Prophets, Ephe. 4.11. Therefore some are of opinion, that this place of Paule, is but a graue and sound exposition of some other places of Scripture either out of Daniell cap. 7. & 11. or out of Math. 24. or Luke 21. But (in my iudgement) it may more truly be affirmed, that this place of Paule, as others such like, is a meere prophecie, and extraordinarie, as we knowe Paule had many such gifts giuen him, 1. Cor. 14. 2. Cor. 12. among which also, the gift of prophecying is one, a proofe whereof, we haue 1. Tim. 4.1. and in other places of his writings, we finde other notable and extraordinarie reuelations, as name­ly, 1. Cor. 15.21. And it maketh no matter, though the gifts of Apostleship and of prophecie, be seuerall and diuers: for this indéede is true, if we consider and weigh them by them­selues, as they be in their owne natures: but, notwithstan­ding God many times bestowes them both vpon one and the selfe-same man. As for example, Peter by a speciall reuelati­on from God, fore-told his death, 2. Pet. 1.14. Againe, Iohn the Euangelist was a Prophet (as appeareth by the Apoca­lypse) and also an Euangelist. Further, we are not to ac­compt it absurd, that this one and the selfe-same matter should [Page 5] be fore-told both by Christ himselfe, and after by Iohn in the Reuelation, in as much as it often commeth to passe, that many Prophets haue spoken of one and the same thing. For it is well spoken of Bernard, There was one spirit (saith he) that guided all the Prophets, although they foresawe, and fore-shewed one thing at diuers times, in diuers man­ners, and with sundry signes.

The fourth Chapter.

PAule hath in one word signified what it is that would after insue, whē he saith, that there should come a departing, or falling away: for by that word, he hath laide open the whole estate of the thing that should follow, and the whole power and effect of the kingdome of Antichrist. Doubtlesse it is a fearefull and horrible matter that Paule speaketh of, that the Church of God, which was planted by so great labours of so many Apostles and holy Pastours, and after watered with so much bloud of so many Martirs, should after by the force of Sathan be ouerthrowne, and brought to confusion. The con­sideration whereof, can not but in the hearts of all the godly worke great griefe, as well such as liued before the accom­plishment héereof, as such as liued after.

Whereuppon some maruaile, why it stoode with the plea­sure of the spirit of God, to fore-tell so much, séeing the know­ledge thereof could not but greatly grieue the godly, and make the wicked more obstinate and insolent against the Church, when they should consider, that according to the word [...], it should come to passe, that true doctrine should be [...] and trampled vnder foote, and that false doctrine [...] [Page 6] plausibly, and publikely receiued. Whereunto I aunswere, that this was done and fore-tolde in a double respect, both in regard of the godly, and vngodly.

In regard of the godly, first, that they should not take of­fence when they should sée those things come to passe (which they knowe were fore-told) and that by the will and iust iudge­ment of God. Secondly, that they, or we, should not there­fore make the lesse accompt of the Gospell as lesse glorious and heauenly, for that it should come to passe that it should be publikely, and in euery place reiected, and that men should vni­uersally and in heapes fall from the imbracing of the same, therefore we sée how in respect héereof this point of prophecie was requisite for the comfort of the godly, and stay of the Church.

And as for the wicked, it serues to tell them, that the wrath of God is then ready to be poured on their heads, when they shall see those things fullfilled, after which, the last iudgement of God, and their vtter destruction should immediatly insue.

And therefore in these two respects, both Christ himselfe in the 24. of Math. and the spirit of God throughout the whole Reuelation, did plainely fore-tell, what should befall the Church, reueiling euen the most wofull and dangerous con­ditions. So that no man is to thinke that this was vnseaso­nably, or vnreasonably b [...]wrayed.

The fifth Chapter.

THus much being spoken, let vs in hand with the for­mer place of Paule, wherein (touching the words) there is some difficultie, or doubt. For our bookes haue vsu­ally [Page 7] the word [...] (that is, a defection) being a nowne substantiue (or primatiue) and which includeth more then one man: And yet Augustine readeth [...], a deriuatiue, and which intendeth no moe then one, and therefore he trans­lateth it, the Reneger, in his booke De ciuitate Dei, and 19. Chap. But all the Greeke, and most auncient coppies agree, and the greeke interpretours themselues do reade it as we do [...]. Doubtlesse that erronious reading which Au­gustine followed, bred a great errour: for thereupon some haue in such sort interpreted this place, as if Paule had spoken of one onely man (whome he so pointed out, and tearmed him only by the name of Antichrist) and not of a whole broode or bodie of a multitude. But both the meaning of Paule, reason it selfe, and the issue of things can in no wise admit this rea­ding or exposition. For Paule speaketh not of any one man, but of a crewe clustered together, an assembly, and kind of fra­ternitie of men agréed and sworne together, in horrible and blasphemous manner, against God himselfe. Therefore he vseth the primatiue word Apostasie: and after in the twelfth verse he vnfoldeth himselfe, and speaketh plainely in the plu­rall nomber, That all they might be damned &c.

Agayne, reason it selfe inforceth, that it cannot bee vnder­stood of one man, but of a multitude and kingdome. For one, and the selfe-same man, cannot possiblie liue so many yeares, as there were betweene the daies of Paule. and the ouer­throw of the Romane Empyre, after which the very Anti­christ was to come.

Lastly, the euent hereof declareth that it is to be vnderstood vniuersally of the estate of the Church & of the whole world, the which hath continued many ages, and as yet is in vre, and not of the life or age of any one man: For the life of one man (though he were of a great age) is but short, if it be compared with the time of this defection, which hath lasted now full out 900. yeares. And as touching this Apostacie, or falling a­way, it is a wofull or most miserable Estate, or condition of things, which should take place in the world before the second [Page 8] comming of Christ, wherein should be not only a fearfull and lamentable persecution and slaughter of the Church: but also a killing, and almost a finall quelling and putting out of all Christian faith, from the face of the earth, because that com­monly, publikly, and in euery corner, a doctrine most false and contrarie to the Gospell, should bee admitted, approoued, and published, and that in the midst of the Church it selfe.

This exposition of mine is warranted, first by the words of Christ himselfe Luk. 18.8. When the sonne of man shall come, do ye thinke he shall finde faith vpon the earth? And of Math. 24.12. The loue of many (whereby Faith in that place is meant) shall waxe colde. Therefore that mise­rable estate of the Church (made known vnto vs by the name of Antichrist) reacheth to many, and concerneth not one alone. So also it is warranted by the Prophecie of Iohn in the Re­uelation Chap. 17.1. & 18.3. where so great and so farre spreading power of this Apostacie is in such sort described, as that it is there tearmed an Harlot, (flat opposite and con­trarie to Christ) which with her poyson and corrupt doctrine should infect the Kings and Nations of the earth. Lostly, it is warranted by the 1. Iohn Cap. 2. vers. 18. where it is ap­parant that the name of Antichrist is attributed to many. Vpon the which place Maister Caluin writeth thus. Paule (2. Thes. 2.3.) speaking of the Apostacie, or falling away that should insue, plainlie giueth it out, that it should bee a bodie, or as you would say, a kingdome of defection.

This being so, wee may from hence gather and conclude, (and that vpon an Antecedent (or thing gone before) that be­fore the last comming of Christ this was to be fulfilled, name­ly, that the Gospell should bee preached ouer the face of the earth, the Church generally enlarged and planted, and the doctrine of saluation publikly receiued, the which our Sa­uiour himselfe fore-tolde Math. 26.13.

But for the due and orderly handling of this poynt, let vs see what this word Apostata signifieth. Apostates or back-sliders are otherwise taken and defined among the Lawyers, [Page 9] then they he among the Diuines. The Ciuill law tearmeth that Souldier an Apostate, which flieth from his Campe, and with-draweth himselfe from the alleagiance that he oweth to his Captaine. So doth Modestinus the Lawyer write [in L. Desertores. D. de re milita:] for hée termeth him a Runna­gate, and Apostate Souldier, who hath béen straggling long from his tents, although after he be brought back agayne.

But among the Diuines [L. Apostatae C. de Apostatis] Apostates are otherwise accompted: namely, such as betray and renounce their holie and Christian profession once made and receiued. On the other side, the Schoole-men and Papists do yet make an other reckoning of Apostates, and describe them to bee such as breake the rule and leaue the order of reli­gion, the which with a vow they once tooke vpon them. But doubtlesse in this place of Paule which we haue now in hand, he neither talketh of Militarie discipline, nor of Popish pro­fessions, which as yet were not hatched. Therefore the Apo­stacie or defection that he speaketh of here, must needes bee vnderstood either of a departing from the Christian faith, or from subiection vnder the Empyre of Rome. And in deede, some haue vnderstood it of the Romane Empyre, (as Lactan­tius lib. 7. cap. 15. August. lib. 20. De ciuitate Dei. cap. 19. Je­rom ad Algas. quaest. 11.) which opinion how true it is, let vs consider. To speake briefly in the poynt, this is my iudge­ment, that this place of Paule cannot bee meant only of the Empyre of Rome, and that in many respects. First, Paule intreateth not in that place of earthly kingdomes, or chaunge of Common wealthes, but deliuereth doctrine touching Christian faith. Agayne, the issue of the matter (which is the best expositour of this Prophecie that can be) doth shewe no lesse. For the kingdome of Antichrist was not so much a with­drawing of subiection from the Romane Empyre, as a deny­ing of obedience vnto the word of God. Further, Damascen (lib. 4. cap. 27. de orthodoxa side) maketh for me, affirming that Antichrist should come after that the doctrine of the Gospell were once spread abroad. Lastly, all the auncient [...], [Page 10] when once they affirme that Antichrist himselfe is alreadie come, by and by, for proofe thereof, they make instance of the heresies which he maintaineth contrarie to sound doctrine, not mentioning any sedition or insurrection of the subiects a­gaynst the sacred Maiestie of the Romane Empyre.

Therefore this Apostacie, which is the ground and piller of the estate of Antichrist, is a back-sliding or departure from the true doctrine of Christian faith.

The sixt Chapter.

NOw, whereas S. Paule tearmeth it by a generall worde Apostacie, he giueth vs thereby to vnder­stand, that this departing should not fall out in one or two Churches only, but in the whole bodie (as it is called) of the vniuersall and visible Church. And there­fore Paule speaketh without circumscription, for such indefi­nite speaches are aunswerable in quantitie to vniuersals, as the Logicians teache. And this is confirmed and made plaine by that in the Reuelation, where the whore is said to make drunke with her poisoned cup, not only one Church or Pro­uince, but all the Kings, Nations, & inhabitants of the whole world. And yet not euery perticular man and member of the Church of God shall become a back-slider, (for God will al­wayes keepe some vnto himselfe, euen in the midst of that ge­nerall defection, as he did sixe thousand in the dayes of Eliah, who were the true Church) but an incorporation (as you would say) a conspiracie, and the greater nomber of such as should challenge vnto themselues the name of the Church of God, shall depart from the faith of Christ, and shall betake them to a doctrine cleane contrarie thereunto, and this to be [Page 11] done euery where, openly, by common consent, and publike authoritie: the which we see to be done in Turkie, in Mahu­metisme, and in Popery. From hence therefore we may ga­ther two points worthy the knowledge and obseruation: the first, that, that argument is not so strong and vnaunswerable to perswade the truth of any doctrine, which is taken from long continuance and tradition of our Elders. For whē once this generall defection shall haue set in foote, how may a man then safely make this collection, This doctrine is true, and Apostolike, because it is publikely receiued, taught, and allowed commonly in euery Congregation. For Paule hath said that it should come to passe, that a doctrine contrarie to that of the Gospell should be admitted, yea, and that with approbation, into the very Churches in euery place, publike­ly. Indeede the auncient Writers were wont to vse this ar­gument (of succession and consent:) and before this defection it was both a forcible, and sound kinde of proofe: but now, it's nothing so. The second is, that a man can not rightly ga­ther and conclude, that the true Church and true doctrine is there to be found, where there hath bin inuiolably kept and obserued a continuall and orderly succession of persons. For seeing this defection was to take place and continue long in the very Church of God, euen through many successions of persons and ages of men: how may a man thence gather and conclude substantially, that therefore the Church of God is to be found in the midst of these back-sliders, because that there are to be seene a continuall succession of persons, whereas those persons be the verie Apostates themselues.

Lastly, from thence may be obserued, that this is a false position in Poperie, which notwithstanding the Schoole-men maintaine with tooth, and naile, namely, that the Church can not erre: nay, it is certaine that it can, and that not only one perticular Church, or two, but many plentiful Congregatiōs, yea, whole Counsailes, and to make short, the vniuersall Church it selfe, whose fall, the spirit of God fore-warned, and the euent or issue thereof hath since verified.

Against all which offences, this is the only and omnisuffici­ent remedie, to resort to the word of God, whereby the true Church, true Doctrine, and true Pastours, are to be discerned and seuered from the false and counterfaite: and thus haue we hitherto considered why Antichrist is tearmed an Aposta­ta. For now my purpose was but briefely to prosecute this point, intending afterwards to crosse this sea againe with more full sailes, hauing hitherto only wayed anchor, and launched foorth a little.

The seauenth Chapter.

PAule proceedeth further, and addeth, and that man of sinne: heere he speaketh directly and plainely of Anti­christ: as first of his name, and then of his person, or of his qualitie and doctrine. Touching his name, he tearmeth him, The man of sinne, and Sonne of perdition. And héere againe, that is called into question, whereof I haue alreadie disputed, namely, where as Paule calleth Antichrist a man, whether it be to be vnderstoode of any one priuate man that should liue in the world at some one time or other, or else of the whole rabble of men in their successions, which in that Apostacie should beare a swindge for many yeares, whome Paule likeneth to a man, and so tearmeth it in the singular nomber: although in truth it be a troupe and crewe, gathered and compact together of many men, yea, of all the nations & kingdomes of the world. In like manner as Paule, 1. Cor. 4.1. by man in the singular nomber vnderstandeth many, which kinde of speache is vsuall and familiar to such as follow the Hebrew phrase, the which Paule in his writings doth greatly affect and imitate.

But withall, this is diligently to be obserued, which Da­mascen [Page 13] affirmeth, namely, that Antichrist should not be one of the Diuels that should take vpon him the flesh and substance of man (euen as our Sauiour tooke vnto him our humane nature) although notwithstanding such as should become Antichrists, should be possessed with a diuelish disposition, and caried in enmitie against God. Truth it is, the Papists will haue it vnderstoode of one singular and priuate man, who one day should liue and kéepe a stirre, and further, that he should arise out of the tribe of Dan: but in this their dotage, they relie vpon no ground of Scripture, and therefore they are vn­méete in this point to be dealt withall. Others there are (and that learned men to) that are of opinion that this is to be vn­derstoode indéede of one man, but such an one, as among all the route of Apostates, should be the most peruerse, the chiefe, and ring-leader of all the rest: for (say they) there is one head of the godly and faithfull, euen Christ Iesus. And touching the name of this one principall, & arch-Apostata: they thinke it is as well couertly insinuated in this place of Paule, as also especially bewrayed in the 13. of the Reuelation, vers. 18. where the figures & letters of the said name are said to make vp the nomber of 666. And (to say the truth) this opinion is generally receiued, and seemeth to be somewhat likely. Vnto these points I will addresse mine answere. And first touching the first. Although it be very true, that there is one principall head of all the vnfaithfull, yet he is not any perticular & mor­tall man (such as it appeareth Math. 24. that famous Anti­christ should be) but euen Sathan himselfe, that old Serpent, who also is called the Dragon. And as for the second opini­on, me thinks it is weake and wauereth in it selfe, in as much as that place of the Apocalypse, cap. 13. vers. 18. is wrongly interpreted of any certaine name, title, or calling of any one man, the letters whereof should conteine the nomber of 666. For the Spirit of God in that place medleth not with the A­rithmeticall signification of letters wherewith any word is framed: but of the time and nomber of yeares wherein those things should be accomplished that are there spoken of. For [Page 14] the Scripture neuer vseth to deale in such manner of Sorcers & foolish mystery by letters, which is but flat iuggling of the Cabalists, and damned dotages of the Magicians: but, it v­seth to speake very plainely, when it fore-telleth of the com­ming of any, as namely, when it fore-sheweth the comming of Cyrus and Iosias, and that an hundred yeares before they came indeede. Therefore looke what men are any where by the Spirit of God spoken of, they be mentioned vnder their plaine, proper, and peculiar names, and not by such circum­stance of words: as, Cyrus, Iosias, Iesus Christ &c. as I said before. And to the end we may the better see into the mat­ter, let vs examine the words of the text it selfe, Reuel. 13. vers. 18. Heere is wisedome. Let him that hath vnder­standing, coumpt the nomber of the Beast, for it is the nomber of a man, and his nomber is sixe hundred three­score and sixe.

Now I would demaund of what tongue, or language that word or name should be, the letters whereof must be searched after, whether it should be an Hebrew, Gréeke or Latin word: for (as August. affirmeth, lib. 12. de Genesi ad literam) these three languages were alwaies accoumpted principall among al men. Truely they that first brought vp that interpretation, whereof I speake (as namely Irenaeus lib. 5.) do euen folter in the matter, and labour their wittes in deuising any one word, whose letters would amount vnto the number of 666. And yet Eusebius (lib. 5. histor. cap. 8.) followeth that which he saw Irenaeus to haue set downe before him: I could my selfe deuise many such wordes, but it would bee to no purpose. For this name Claudius Ruber, containes the like number that these do, Italica, Ecclesia, & Lateinos, & Teitan: the which neuerthe­lesse Irenaeus thinketh should be the very names of this egregi­ous Antichrist. Agayne, the ancient writers before y^e daies of Irenaeus fetching the matter out of the Greeke, affirme: that this word [...], and these two [...] should be meant, which should make vp the number 666. namely the letter λ: to signifie 30. α: 1. τ: 300. ε: 5. ι: 10. υ: 50. ν: 70. [Page 15] ς: 200. For these numbers being added together amount vn­to 666. And that somme also is contained in the two other words, according to the Greekish manner of supputation or numbring by letters. ι: 10. τ: 300. α: 1. λ: 30. ι: 10. κ: 20. α: 1. ε: 5. μ: 20. μ: 20. λ: 30. κ: 8. σ: 200. [...]: 10. α: 1. Al which likewise being put together make 666. And no doubt but the truth of the thing, bred and fostered this opinion in them. Far in the Italian Church (the head whereof the Citie of Rome alwaies was) they sawe before their eyes, that the very kingdome of Antichrist began then to be reiected, and so by such beginnings as then appeared, the Spirit of GOD guided those good men to fore-see and fore-shewe, that there also in time it would grow to his height and perfection. And as touching Jrenaeus himselfe, he rather thought that the word [...], should bee the proper name of Antichrist. Hereunto may bée added the Hebrew word Romuth: which signifieth a Romain: whereof the letter ר: signifieth (in their manner of numbering also) 200. ו: 6. ט: 40. י: 10. י: 10. ת: 400. But these are but quiddities: and come not néere the true exposi­tion of that place of the Apoc. which I alleadged: the which that wee may attaine vnto, wee must make recourse vnto the holie Scriptures, and vnto such like places as this is, as namely vnto that of Daniell, cap. 7. where not only one per­ticular man, but a whole and vniuersall state of a kingdome, is set foorth vnder the name and shape of a Beast, as here of a man. So the kingdome and all the Kings of Persia are sha­dowed vnder the figure of one Beare: of the Macedonians vnder the shape of a Leopard. So also all such as should bée the principalles and hold the helme (as you would say) in that Apostacie, are resembled by the name of a Beast in the singu­lar number. Whereby it appeareth, that this place of the A­poc. is to be referred vnto the whole manner and continuance of a certaine succession, and not vnto any one man. Lastly, it is not to bee doubted but that by these wordes (the man of sinne, &c.) the prerogatiues and Potentates in this Aposta­cie are poynted out.

What the true and proper meaning is of this place (of the Reuel. Cap. 20. touching the number of 666.) I will hereafter dis­cusse, when I come to talke of the time which the Spirit of God did set before the comming of Antichrist.

Now the purpose of Paule in setting of him out in this place with such ouglie and fearefull names: was to the end, that all men should the more readilie, flie from him, and that the godlie and faithfull ones, should euen tremble to heare the very name of him.

The eight Chapter.

BVt there are other termes giuen also, vnto Anti­christ in the Scripture: which are likewise of vs to be obserued. As first Paule calls him, The child of perdition: and the man of sinne: that is, a most wicked and lewd man, according to the Hebrew speach (euen as Iudas, the betrayer of our Sauiour, is called the lost child (Iohn 17.12.) And therefore, he that should sit as chiefe in that Apostacie being described rather by his properties, then by a proper name, is called a most wicked, and cursed kaitife. And in this respect it skilleth not, though all of vs, euen the faithfull themselues are called the children of wrath & sonnes of disobedience. Ephes. 2.3. & 5.16. For that is true in deed: But here Paule speaketh of a certaine sect of miscreants more pernicious and damnable then all the rest, of a more reprobate mind and despightfull agaynst the truth: and therefore more detestable for impietie and mischief: The which cankred crew he therefore termeth the man of sinne, and reprobation. And surely it is well noted of D. Gualter, that Antichrist is called the sonne of destruction, both in the actiue, and passiue signifi­cation, for that he both destroyeth others, and is destroyed [Page 17] himselfe: whereupon in an other place he is called Apollyon, (as namely Apoc. 9.12.) because he is the author of all pesti­lent infection, and destruction both of bodie and soule. There­fore he is well termed by Paule, The sonne of perdition, whom the Spirit of God calleth [...], destroyed, or de­stroying.

And although he be in other places commonly called by o­thers, Antichrist, (as in the 1. of Iohn, & 4.) yet it seemeth that Paule made choyse rather thus to describe him for two respects. First, because that manner of expressing him, carieth with it a greater vehemencie, and representeth more effectu­ally his detestable wickednesse and blasphemie, when he is sayd to bee a most vile and abhominable wretch. Secondly, because, that by this meanes, we are better directed in iudge­ment, of what kinde of Antichrist to vnderstand this place. For (as Origen sayth vpon Math. Hom 30.) the name of An­tichrist is generall and pertaines to many: but here, one of them only is meant, the worst, the most mischeuous, and hor­rible: so that hereby he is poynted and paynted out, who a­mong all the other Antichristes should bee the captaine and chiefe Antichrist.

Furthermore, the same Antichrist is also called a Beast, and an Whore (Reuelation 17. & 18.) And it maketh no matter though he bee tearmed there of Iohn by the name of a Beast and Harlot, and here of Paule, by the name of a Man. For here in this place I take it, that his kinde, and nature is signi­fied, and there, by the names of Beast, and Harlot, that his manners, and disposition are layd open. And therefore this e­state, or bodie of this Apostacie, together with the head and principall member of the fame, is in the Scripture, especially compared vnto these three things.

To a Beast, in respect of crueltie, and blockish ignorance.

To a Woman, in regard of couetousnesse, haughtinesse, and weaknes of minde.

To an Harlot, for their dissolute manners: and chiefly their Idolatrie, which is the greatest kinde of whoredome [Page 18] that the Scripture speaketh of.

And touching the crueltie of this kingdome: Lactantius (lib. 7.) telleth, that it should bee exceeding great, writing thus of Antichrist (cap. 17.) That shall bee a time (sayth he) wherein Iustice shall bee troden vnder foote, and Inno­cencie contemned, wherein the wicked shall cruelly pre a vpon the godlie, all things shall bee confounded and tur­ned vp-side downe agaynst law and nature. And this say­ing of Lactantius agreeth fitly with that of the Reuel. (cap. 17.6.) where Antichrist is sayd to bee that Harlot, that is made dronken with the bloud of Martyrs, and Saincts of God. Whereby appeareth that Antichrist should (as he doth) alwaies raise bloudy persecutions against y^e faithful. Chrisost. (Hom. 40. on Math.) Affirmeth no lesse, now touching this lesse, now touching this matter of persecution, when, or by whome was it euer more practised, then it hath bin, and stil is, by the Bishop of Rome, and that whole retinew? And let this suffice brieflie, to be spoken of the crueltie of this generation. Concerning the ignorance of it: I finde it thus written in a booke, intituled, De Antichristo, and attributed vnto Austin: The kingdome of Antichrist shall be furnished with Ma­gicians, Witches, Southsayers and Inchaunters, which shall teach, and perswade with all manner of impietie, false­hood, and detestable practises.

And where (I pray) may this be found more verified, than among the Papistes, and in the kingdome of Poperie. And sure the Popish Clergie (which is the mayne piller of this state and Apostacie) being described by Peter in his 2. Epist. cap. 2.12. & 15. is said there to be a kind of brutish Beastes, which despise that they know not, and which alwaies forsake the right way. And, experience it selfe hath shewed it, that they are as great lubberly doles, as euer liued, in so much as their Monkes were accoumpted great Clerkes, and princi­pall Doctors among them: and yet among themselues, this Prouerbe began (speaking of a Dunce) As great a Moame as a Monke.

As for the couetousnes of that order and kinde of people, I neede not speake much of it, being the case is so cleare. For Peter in the place before alleadged vers. 14. They haue hearts exercised with couetousnes. And in the 18. of the Reuel. vers. 3. They are called Merchaunts Bernard, who bare as much fauour as might bee to his Eugenius, and after vnto Innocentius the 2. yet (treating of the Psalme which be­ginneth, Who so dwelleth:) he speaketh on this manner of these Popish professours, The dignities and promotions of the Church, are sought after for filthie lucre sake, and to keepe reuell route withal, and for these roumes, & their reuenues, they labour, and contend in very shamelesse manner. Agayne, in his Sermon of the conuersion of Paule, intreating direccly, and plainly of the gouernment of the Church, vnder the Bishop of Rome, at last he flatly determi­neth of him in this sort, He is the very Antichrist. Agayne, vpon the Canticles, Sermon 33. (that I prosecute not many places of this Authour touching this poynt) he vseth the very same speach, and assertion. Further, what shall wee thinke of that famous Epistle of the Church of Leodium agaynst Pas­chall the 2. which is extant in the 2. Tome of the Councels: doth it not adde great testimonie and credit in this behalfe? The words whereof are these. Wee do vtterly dislike those Legates, a Latere, sent from the Pope, that runne prolling about to scrape vp pence, and fill their bagges, as in the daies of Zosimus, Celestine, and Boniface, the Counsells of Affricke approued. For (that we may iudge them by their fruites) there insued by their meanes no amendment of manners, but oppression of men and spoyle of Gods Church.

Touching the matter of Haughtinesse, or Ambition: where in al the world was it euer greater? Surely Peter (2. Pet. 2.) toucheth, and tainteth this true of Clergie men with the note of extreame insolencie, as men who set not a button by law­full Magistrates. And seeing the Man of Rome maketh o­pen challenge, that himselfe is set aboue all Kingdomes, and [Page 20] Kings in the world (as did Leo the 12. in a Bull, and Preface, beginning Concordat: And Boniface the 8. vpon a day of Iu­bilie, causing to be caried before him in the sight of the people a Key and a Sword:) what could bee more plainlie and fitly spoken, then to compare both Antichrist himselfe & his whole Hierarchie, vnto the weake and impotent affection of a sielie woman. All the world knowes (and the thing it selfe shewes no lesse) what often and bitter contentions and bickerings haue been raised, about the getting of the triple Crowne. And indeede Austin himselfe, euen in his daies obserued no lesse, (as he reporteth in his 6. Booke agaynst Iulian cap. 4.) yea very heathen men haue obserued & recorded the same in wri­tings, as namely Ammianus. Marcellinus of Pope Damasus. Agayne, Bernard vpon the Canticles (Sermon 33.) spea­king of that stately State, and of those that were preeminent in it: There are arisen (sayth he) vaine men, itching after renowne and glorie, and faine they would become some­bodie, and procure themselues a name. And lastly, in his 4. Booke De Consideratione vnto Eugenius the Pope, after he hath described and detested, the pride and pompe of the Bi­shops of Rome: at last hée shutteth vp the matter in these words. Herein (saith he) thou shewest thy selfe to haue suc­ceeded not Peter, but Constantine: Peter is he, who ne­uer knew what belonged to such solemne shewing him­selfe abroad in braueries of precious stones, or silkes, or golde, or riding vpon a white palfray, or being guarded with a troupe of tall fellowes, or inuironed with a com­panie of ruffling seruing-men. But to say the truth, Ber­nard speaketh sparingly to compare the Bishop to Constan­tine, he should rather haue named Dioclesian, (that cruell ty­rant) or Caligula, both which by meanes of their precious and glorious attyre, would needes bee accompted and reuerenced as Gods. Agayne, Hilarius (contra Auxent) speaking of the state of Antichrist. These fellowes (saith he) do ambitiously affect the countenance and maiesticall port of the Secu­lar power, and so thinke to vphold the flourishing estate [Page 21] of the Church by a shewe of worldly pompe. And lastly he saith: They make great accompt of this, to be greatly ac­compted of in the world. All this he speaketh of Antichrist. And I pray what was more vsuall, or common to be seene in the Papacie, than the practise hereof? Or what was there e­uer more puft vp and insolent, then that route of the Romish rabble? Insomuch as the Bishop of Rome decreed, and esta­blished it, that his Cardinalls should take the vpper hand of Kings themselues: which is euident to be seene in their Cle­mentines. And thus much of their Ambition.

As concerning their Idolatry, the penne of euery writer is plentifull in shewing how outragious it should be in the kingdome of Antichrist. Austin in his treatise De Antichristo, He shall reuiue (saith he) the worshipping of Deuils: he shall set vp and magnifie the wicked, and shall violate, and reiect the lawe of the Gospell. And all these things (saith he) shall he do in the midst of the Church. Whereupon it is that in many places of the Reuel. as cap. 17. & 18. The Kings of the earth are said to commit fornication with the Harlot: which is to be referred vnto the matter of Ido­latry. But what, and where was ther euer Idolatry so grosse and apparant, as was, and is, in Poperie?

As concerning their riot and licentious behauiour, there was no want of that to be found in that kingdome, and that in the very bosome of the Church: by occasion whereof, it is said, Reuel. 18.9. that the kings and nations of the earth, did not only commit whoredome, but also liued with her in licentious wantonnesse: [...], drenched & drow­ned in all manner of pleasures, as Paule speaketh of wan­ton Widdowes 1. Tim. 5.11. This loosenesse of life is both common, and commended among the very Bishops, and Priests, and other Prelates of the popish Cleargy: the which also begā not of late to be espied, but such as liued aboue 400. yeares ago, (as namely Bernard) bewrayed, and bewailed it often, and that in vehement manner, (as in his 5. booke De considerat. and vpon the Canticles, Sermon 33.) the which [Page 22] place, because it expresseth, as it were in colours, the loose be­hauiours of the Romish Prelates, I haue thought good to exemplifie it word, for word. They beare out themselues (saith he) in an honorable port, with the goods of the Church, whereunto notwithstanding themselues bring no credit, or worship at all. Hence, commeth that whorish tricking, that Stage-like attire, that Prince-like pompe, which daily we see in them. Hence, proceedes the golde that they vse in their bridles, saddles, and spurres: in so much, as their spurres are more glittering then their Al­ters. Hence, came their stately tables, their varietie of dishes, and quaffing cups: hence issued their ionketing bankets, their dronkennes, and surfaicts: hence, followed their Viols, Harpes, and Shawmes: hence, flowed their Cellers, and Pantries, so stuffed with wines, and viands of all sorts: hence gat they their Lee-pots, & painting boxes: and hence, had they their pursses so wel lined with coine: fye vpon it? such men they will needes be, and yet they are our great maisters in Israel, as Deanes, Archdeacons, Bishops, and Archbishops. These works of theirs are little inferiour vnto that filthines, which they commit in dark­nesse. And lastly, he addeth these words, For, he is the very Antichrist. Let any that list, peruse the whole place, as also the said Fathers Epistle vnto Eugenius: and againe, set him reade the little booke of Nicholas de Clemengis, wherein, he complaineth of all the orders of the Papacie: And lastly, Pe­ter de Vineis, in his Epistles: To conclude, let him reade, and obserue what Platina himselfe (who otherwise for the most part shewes himselfe the Popes claw-backe) writeth of these matters in many places, but especially what he reporteth of Samosatenus in the life of Dionisius the first, where he sheweth that neuer was there seene, or heard of more retchlesse, and lewde behauiour, then was found in the pontificall, and Ro­mish minions. Ierome also in his Prologue, De spiritu sancto, confirmes this same, where he tearmeth Rome, Babilon, and that purple coloured whore, spoken of in the Reuelation.

Therefore to conclude, seeing this place of Paule is not to be vnderstoode of any one man, but of the whole bodie, and order of Apostates, which should succéede, and last for many ages, boasting it selfe vnder the name of the Church: it may now easily be discerned, who be the men, and what corporati­on, or state that is, whereof Paule in this place fore-warned: and no man can doubt (except such as are wilfully blind) that the Papists are they.

The ninth Chapter.

THe which that it may yet more plainely apeare, let vs sée which beast it is vnder whose shape or figure Antichrist is expressed and shewed vnto vs in the Apocalypse. And first, it is manifest out of Daniell, that by the name of a beast, a cer­taine state, or condition of things is signified, Cap. 7. and 8. Now the Beasts that are mentioned in the Reuelation, are in number three, (besides the Dragon himselfe, who is the Diuell (as the Angell there expoundeth it) the father and be­getter of those other three Beasts.) The first whereof is that which there is said, to come vp out of the bottomlesse pit, and is not otherwise described vnto vs by any expresse fourme or shape, Reuel. 11.7. & 17.8. The second is that which com­meth vp out of y^e Sea, and is there likened vnto many beasts, as vnto a Leopard, a Beare, and a Lyon: which also is there described to haue seauen heads, and ten hornes, euen as his graundsire the Dragon had, Cap. 13.1. & 12.3. The third is that, which is there said to be like vnto the second, but ha­uing two hornes like vnto the hornes of the Lambe, and this to rise out of the earth, Cap. 13.11. And vnto this Beast in [Page 24] other places, is added, as a companion, a false Prophet, by whose helpe the Beast can worke many things, and is main­tained in flourishing state; whose father also the Dragon is said to be, Cap. 16.13. & 19.20.

Concerning the first Beast mentioned in the 11. Chapter, it is all one with the third, as we may perceiue by the effects of them both. For by either of these Beasts, one, and the selfe­same order and state of men is signified, which was hatched by the Dragon their Sire, and vphelde and maintained by the same false Prophet. But, in the said 11. Chapter there is first briefely and in generall that set downe, which after in more perticular, & plentifull manner is described, where the begin­ning, the end, the drift, practise, and purpose thereof is display­ed, that so we might take the déeper knowledge of it, Cap. 13. & 17. And it is all one, to rise out of the earth, and out of the bottomlesse pit: for the pit in the Scripture, is said to be vn­der the earth: but yet he is said to rise out of the pit, and out of the earth, in diuers respects. For this Beast is said to rise out of the earth, in respect héereof, for that they that should sway, and rule this state and kingdome, should rise of the riffe-raffe, and skomme of the people. Againe, he is said to rise out of the pit, because those raskals brewe, & breathe out nothing else, but that, that is dogged, dunghill-like, and diuelish, and flat opposite to God, and godlinesse. Therefore in regard of the base condition of those, by whom this gouernment is ma­nadged, this Beast and this kingdome is said to rise out of the earth, that is, of the verie raskally people. For, for the most part, such are the Cardinals of Rome, and such others as are crept vp into the Prelacie, and Primacie in the Kingdome of Popery. And in regard of their precepts, rules, and doctrine, the same Beast, and this order of men, is said to rise out of the pit, that is, out of Hell, for that it sauoureth, teacheth, follo­weth, and enioyeth nothing but diuelishnes, that is (as the Spirit of God teacheth, Reuel. 2.24.) the déepenes of Sa­than, and out of doubt such is the doctrine of Popery. There­fore the first, & second Beast is all one, but heerein the dif­ference, [Page 25] that the description of the first being but rudely or confusedly at first set downe, is after distinctly handled and laide open, that so we might the more easily take knowledge of it. So it is also in Daniell, (with whome the Reuelation is principally to be compared, both in respect of the order by them both obserued, and of their stile or manner of writing,) where, after the Prophet had in vision séene the 4. Monarchs, and so briefely set downe Cap. 7. those things which made for the comfort of the Church, and were to be obserued in the two latter Monarches: afterwards he rippeth vp the same matter againe, and handleth it more distinctly and seuerally, Cap. 10. 11. and as there, so héere, there are two Chapters interlaced betwéene the first generall propounding, and the last more perticular handling of those matters. Wherefore séeing the first and the third Beast signifie all one thing: the question is only of the second, whether by it rather then by the third, An­tichrist is purtraited, of whome, Paule in this place speaketh. Truly, that I may speake my mind briefely in this behalfe, I thinke, that by this second Beast, mentioned Apoc. 13.1. is signified euidently the Romane Empire, being Idolatrous, such as it was, while the Emperours had their residence in Rome, before they remoued their seate to Constantinople. For that Romane Empire, together with the succession of the Gouernours in the same, is purtraited out vnto vs vnder the tipe of seauen heads, and ten hornes. But these ten were after abridged and brought vnto two: for afterwards there were but two hornes of the Romane Empire, that is, two Princes seates, or places of residencie: whereof the first and most aun­cient was at Rome in Italie, the second and latter at Bizanti­um, otherwise called Constantinople in Thracia, whether Con­stantine the Great translated his mansion or abiding place: whereupon it came to passe, that both in generall Counsels, and in the Decrées of Emperours, mention is of two Romes: one, the olde, which is the true Rome, built by Romulus: the other, the new, which is Constantinople, which also began to holde vp the head, by vertue of the priuiledges & prerogatiue [Page 26] of olde Rome. But betweene these two hornes of this one, and the same Romane Empire, this was the difference, which also is of vs diligently to be obserued, that so long as the horne (or seate) was in Italie, the Romane Emperours were Idolatours, and their Decrees and Constitutions blasphe­mous against God. But after time, the said Emperours be­gan to be Christians, which began in Constantine the great, (for whereas some writers affirme of Phillip, whome Decius slewe, that he imbraced the Gospell, certaine it is, that he would be a Christian no otherwise but couertly, and not by publike profession) then I say first of all, and by vpon the necke of it, this same Romane Empire was translated from Italie, and old Rome into Thrace, and therein vnto Con­stantinople. For that this should so come to passe, the Spirit of God in the Apoc. had fore-shewed, as after we shall de­clare. But yet I graunt that Constantine had no regard vn­to that Prophecie, when he remoued at first from Rome, to Bizantium, and there setled his Emperiall Pallaice, but he re­spected only a more commodious gouernment of those mat­ters and kingdomes of his that lay Eastward, which at that time were miserably disquieted by the Parthians, and Persians. For Constantinople did séeme to be so scituated (whereas other­wise Cōstantine had once thought to haue setled else-where) as that it was as you would say the nauell or midst vnto the whole Romane iurisdiction, which as we knowe, spread it selfe farre and neere: and yet it could not possibly otherwise fall out, because that so the Romane Empire might become double-headed, and haue those two hornes which God before had reueiled. So the prouidence of God guided this whole enterprise of Constantine, and so fulfilled what him-selfe had decreed. And touching this deuiding of the Romane Empire into these two heads and hornes, it is warranted out of the Reuel. 13.11. and Zech. 4.8. and this is the very true inter­pretation of that Prophecie, where it is said, that the Beast had two hornes. And heere let this be obserued, that heereaf­ter I will coumpt & call that the first Beast, which in my for­mer [Page 27] deuision and exposition I made the second, and againe, I will tearme that the second, which before I called the third: for that head of the first Beast which appeared to be hurt and wounded deadly, was indeede one of the seauen before spoken of. But that those seauen were in the end reduced vnto two only, it appeareth heereby, for that the second Beast, which before we called the third, and which conuayed vnto her selfe all the power that the former had, is sayd to haue only two hornes, Cap. 13. 11. And it may not seeme strange, that in this second Beast I interpret otherwise of the signification of hornes, then I did in the former. For there by hornes were specified the persons of Kings, as afterward shall appeare, because it is added, that those hornes had Diademes, or Crownes on thē. But as for the hornes of the second Beast, they rather note a State, then any persons, because that these hornes are said to resemble the likenesse of the Lambe, so that they signifie an estate or qualitie of a Kingdome. To con­clude, this interpretation is to be held as a principall ground, for the better vnderstanding of many places in the Reuelati­on, whereinto we shall a great deale more easily see, if we shall obserue this distinction or deuision of this Romane Em­pire into two imperiall heads. Let vs therefore fall in hand with the exposition of the place of the Reuelation, Cap. 13. 1. 2. 3. the words whereof are these.

The ten Kings that are spoken of in this place, are to bee [Page 28] coumpted from that time wherein, and from that Emperour vnder whom this Prophecie was written. And that was Do­mitian, the sonne of Ʋespasian. In which accompt, notwith­standing, all they are not to be reckoned for Emperours and Kings, who succeeded in the Empyre. For, as for some of them, they were neuer approoued, but refused both by the Se­nate and people of Rome. Some agayne did skarse take a taste as it were of the pleasure and pompe of the Empyre they liued so short a time. Therefore they only are to bee rec­koned in this Catalogue of ten Kings, who both entred with publike consent of al the orders, and continued in the gouern­ment the space of some yeres. And lastly, whereas any two of them did raigne together, there they both are to be accoump­ted but for one King, and the Kingdome to bee ascribed vnto him that was first in place. Wherefore, these be they which seeme to me to be the ten Kings, and to be vnderstood by that place.

• 1 Traian the Emperour who ruled, by the consent of all the people, yeares 20.
• 2 Aelius Adrianus, liked, and loued of all, raigned 21.
• 3 Antonius Boionius, borne at Nimmes in Fraunce surna­med Pius. 23.
• 4 M. Antonius Philosophus, together with his brother L. Verus. 18.
• 5 Commodus, the sonne of Philosophus, ruled alone. 13.
• 6 Septimus Seuerus Afer (for Aelius Pertinax and Didius Iulianus, did skarcely or rather not at all enter vpon the Empyre, neither were they euer admitted as Empe­rours, either by the Senate or Souldiers: but) this Se­uerus raigned, yeares 18.
• 7 Alexander Mammeus: for (as for Antonius Caracalla, he was admitted vnto the gouernment by his Father Seuerus, while he yet liued, so that he was but a copart­ner, and one that held out the course of his fathers king­dome. And touching Heliogabalus, he raigned but two yeares, skarcely knowne in the meane time, either to the [Page 29] Senate or to the Prouinces. Agayne, his gouernment is to be ascribed vnto the yeares of this Alexander, who be­gan his rule euen in the daies of Heliogabalus. And lastly concerning Macrinus, who was the next, he was neuer accepted by any of the orders, neither in the time of his short aduauncement did he euer see Rome, so that in re­gard of his small continuance, he is not to be accompted among the Emperours: but) this Alexander ruled, yeares 13.
• 8 Galienus (vnder whose time I comprehend the poore ad­uauncement of Ʋalerian, who is vnworthie once to bée named an Emperour, sith he indured a miserable bon­dage vnder Sapor the King of the Persians: And as for Julius Maximinus, and the Gordians, their Empyre was neuer quiet, as also that of Phillippes, who was neuer ac­coumpted of, or any whit feared among the Prouinces: And lastly concerning Decius and Vixius Gallus who in­sued, they skarce bad the Kingdome Good-morrow: but) Galienus gouerned .15.
• 9 Aurelianus, a man much made of by all men, a famous and stout Emperour, although his gouernment lasted not long, namely 5.
• 10 Dioclesian: (for touching Tacitus and Florianus they ne­uer sawe the Diadem, nor yet Carus Probus; but many at that time layd holde on the Emperie: Insomuch as none of these pettie-foggers may be coumpted Kings, in the roule of those ten before spoken of, but) Dioclesian bare sway, yeares .25.

And concerning all these, they were solemnely inuested: but as for the others, they touched the Sword and Scepter as it were with the tip of their fingers, or only looked vpon it, but they neuer could get the Crowne free to sit quietly on their cappes. Now, as by the succession of ten Kings, this Beast flourished: so in the Reuel. (cap. 17.16.) it is sayd she should be persecuted and brought to nothing by ten kings. And thus much of the ten kings there spoken of.

Touching the seauen heades there attributed vnto this Beast, that is, vnto this olde and Idolatrous Romane Em­pyre: some will haue them to be the seauen men of Germany, who succeeded in the Empyre, after that the Pope had di­uerted the Empire vnto the Germanes: but before that tran­slation of the Empyre, while as yet it was Idolatrous and remained at Rome, they were either the seauen dignities and preeminent offices of the Citie, (as first, the Consul-ship: se­condly, the Pretour-ship: thirdly, the Captaine of the Guard: fourthly, the chiefe Chamberlaine: fiftly, the Treasourour: sixtly, the Gentrie: seauenthly, and the Senate) or else they were the seauen Prouinces, whereby the Romane Empyre was especially sustayned, whereof the first and principall was Italie it selfe: second, all Fraunce as farre as the Rhene, and the Mountaine Pyrenaei: thirdly, all Spayne: fourthly, Ger­manie, with Slauonia: fiftly, Macedonia, wherunto Greece and Thrace is annexed: sixtly, Egipt with all Affrica: (al­though I am not ignorant, that in it were diuers Prouinces and Lieutenauntries, as appeareth by the knowledge of the Romish Iurisdiction: but herein, we are not to consider how they ordered and disposed matters, for their securitie & quicke dispatch of affayres, but what the places were from whence their reuenues grewe, and from whence they vsually fetched their newe supplie of Souldiers) seauently, Syria, and Asia the lesse. But as for that region & part of Syria which coasts along the Riuer Euphrates, and was indeed vnder the Ro­mane obeysance, it serued rather to waste their substance, and consume their men, then to be an helpe and supporter of the Romane Empyre, in regard of the continuall warres that they had with the Arabians and Persians: and therefore this Coast is not to be accompted among those seauen Prouinces before spoken of.

Now, as touching these seauen heads of the first Beast, that of Italie was the chiefe: And as for this, it was first o­uerrunne and rent from the Empyre, and so wounded by the Gothes, that it might iustly haue seemed to haue been quite [Page 31] dasht and defaced for euer, had not Antichrist afterward reui­ued and restored it agayne: but that by an other deuise and practise, namely by the pretence and shewe of godlinesse and Christian religion. Therefore the Beast in this place spoken of, is the very Monarche and Empyre of Rome: which, as it is here, so also is it in Daniell (cap. 7.3.) sayd to arise out of the Sea. Furthermore, whereas this sayd Empyre, is there in Daniell termed by the name of Beast, whereof in that place there is no fourme or fashion set downe: (for this being there the fourth, should exceede the three former, which Daniell sawe; in fiercenes and sauadge crueltie) so also in this place (of the Reuel.) is she so monstrously set out, as nothing can seeme more ouglie, cruell, & horrible. For she is described to haue

• 1. The feete of a Beare.
• 2. The mouth of a Lion.
• 3. And in al her other lineamēts, like to a Leopard

Well, wee haue heard the one head of this Beastiall Em­pyre, to haue been sore wounded, namely, that which was in Italie. For all the Romane Emperiall dignitie, which was contained within the border of Italie, was for a while by the Gothes turned topsie-turuie: but not long after it was there agayne reuiued by the industrie of an other Beast, that is, the Pope and Romane Antichrist: as after in this treatise shall more fullie appeare.

Wherefore, to drawe to an end, by the third Beast, Anti­christ is prefigured, which did put life into that other mon­strous Beast, so sore wounded in the head, that is, framed, formed, and set on foote the Image of that old Idolatrous Romane Empyre, such as it was while it kept at Rome. For this head and horne of the Empyre, which I say was Idola­trous: when once the Emperours themselues began to im­brace the Gospell, and to plant themselues at Constanti­nople, it was wounded euen to the death, and in all likelihood dispatched for euer. Yea, euen such poore fragments as see­med to remaine of it, did Odoacer Herulus afterwards quite deface: (Reuel. 17.16.) and so the Gothes possessed the same long after, namely, through-out the lineall discent of [Page 32] ten Kings, orderly succéeding each other, while in the meane time the princely Pallaice, & Emperiall seate, Rome it-selfe, lay flat in the dust. And in truth we shall find the agreement great in all points, if this third Beast which representeth An­tichrist, & that other which representeth y^e Romane Empire, shall be resembled & compared together: the which, seeing it maketh much for the better clearing of this point, I wil brief­ly touch their mutuall resemblances in manner as followeth.

The third Beast is sayde to haue

• 1 The hornes of the Lambe,
• 2 But yet to speake like the Dragon.

So Antichrist, that is, the whole rablement of shauelings, & prin­cipally the Chiefetaine of the order

• 1 Pretendeth a mild disposition, and the doctrine of Christ.
• 2 But in very truth he speaketh like the Diuell, impious & blas­phemous things against God.

Secondly, touching the labour and practise of thē both they iumpe together: for the third Beast —

• 1 Blowes life into the dead car­kasse of the wounded Beast, which otherwise had perished for euer.
• 2 Proclaimeth & procureth that all mē should heare some mark of that former Beast, either the name, or number of her: that is, should publikely take vpon thē one profession or other of her orders.

Euen so Antichrist, & the Pope of Rome

• 1 Raised from death to life, & re­stored to y^e world the dead image of the Romane Empire so far­forth as it was Idolatrous, and seated at Rome.
• 2 Carefully prouideth that euery man make publike shew (by one mark, office, dignity or other) of y^e idolatry which by y^e preaching of the Gospell was (to a mans thinking) quite ouerthrowne.

But the Beast is said to do this, by the power and working of the Dragon, and by the helpe and ministerie of a notable false Prophet. Why, this also fitteth very rightly with the Papisticall Hierarchie: for that false Prophet is the Pope, and the Dragon, the Diuell himselfe. So, the Romish, and Pa­pisticall dominion, is heald vp, and bringeth things to passe by the power of Sathan (which is giuen him from God) as the euent hath proued. It worketh also by the meanes and industrie of that great false Prophet, which is the Pope, and such as he consecrateth, and imployeth about the broaching and maintenaunce of his Apostaticall doctrine, as namely, Bishops, Monks, Kings, and others his drudges, and bond-slaues.

These all, euerie one, as much as lyeth in his power, in­deauour and helpe forward that worke, which the third Beast in the Reuelation hath in hand, namely, to put life againe into the Image of that Beast which had his deadlie wounde, and to restore vnto it the power and aucthoritie which it had before, while they labour with all their possible care and diligence, that all men should take vpon them some ensigne or token of the profession and worship of the former Idolatrous Beast. And in verie truth, the Romane Empe­rours them-selues, who were Idolatours, were neuer so earnest and sharpe set in enforcing men to Idoll-seruice, as these men haue done, and that in seueare manner, and sauadge kinde of crueltie.

Lastly, the verie phrase or manner of writing in the Re­uelation, is wondrous like to that in Daniell, Cap. 3. which seemeth of purpose to be affected by the Spirit of God, least perhaps we should thinke that in both places, one, and the selfe-same thing were not meant.

The tenth Chapter.

BVt the very word Image, doth euidently lay open vnto vs, both the thing it-selfe, and the intent and meaning of the Spirit of God, the which therefore is the more aduisedly to be considered of all, and ex­pounded by me. Why? may some say, did euer the Pope cause men to worship any of the Romane Emperours, specially a­ny of those that were Idolatours? Whereunto I aunswere, that by the name of Image, (which by him is quickned) not the persons of the Emperours are signified that made their abode at Rome: but rather by that name was meant and spe­cified the State & fourme of the Romane Empire (I meane, the Italish, and Idolatrous Empire) the which being starke dead, the Pope hath againe raised and made whole in euery point. For euen at this houre the kingdome of Poperie doth as liuely represent the ould state of Idolatrie, as if it were spit out of the mouth of it, the which euery man may easily per­ceiue by the comparing of them both together, and by the se­uerall instances which héereafter insue.

The state and condition of the Romane Empire, as well as of all other Kingdomes, relieth vpon two speciall and princi­pall grounds, whereof, the one respecteth Religion, and the seruice of God, the other outward and humane pollicie, that is, the well ordering & guiding of the common wealth it-selfe.

Touching Religion, and the seruice of God, I pray ye what a manner of thing was it in the Romaine Empire being Ita­lian and Idolatrous, that is, so long as Rome was the man­sion place where the Emperours kept? it was wholly Ido­latrous, and more wood and furious in infinite superstitions, [Page 35] then any Nation of the world beside, (whatsoeuer Dionisius Halicarnasseus, an Heathen, in his second Booke of Antiqui­ties, doth thinke and giue out to the contrary.) And euen so in the Papacie, there was, and is, (as after shall appeare) as grosse and outragious Idolatry, as euer was heard of. In both of them there were vsed Processions, purging by Sa­crifices, Holy-water, Praiers, and Sacrifices for soules de­parted, and Candles set vp in the worship of the dead.

Concerning the gouernment or pollicie of the Idolatrous Romane Empire, it consisted both of matters essentiall, and accidentarie. I call such essentiall, as without which, a com­mon wealth can not stand, such as these thrée are.

• 1 The kinde of gouernment it selfe, as namely, a Kingdome, or an Aristocratie.
• 2 The Magistrates, who should mainteine the same.
• 3 The Lawes, that kéepe and preserue the publike quiet.

Accidentall, I tearme those, on the which, the safetie, and prosperous state of the weale publike doth not depend, as, the vniformitie of one language, the attire of the bodie, the Citie, where the Princes Pallaice is seated.

Now the Romane kinde of gouernment or pollicie, at such time as Iohn wrote his Reuelation, was, to see to, Aristo­craticall, in respect of the authoritie of the Senate, but in very deede it was a detestable tirannie, and sauadge kind of Monar­chie, by meanes of the absolute power and authoritie, which one only Prince and Emperour had ouer all.

And euen so in the Antichristian and Popish Iurisdiction, the fourme of gouernment seemes to be Aristocraticall, as, wealded by the aduise and direction of the Beast, but in plaine truth, it is a plaine tyrannie. For, there is but one that hath a maine and deadly stroke in all matters, namely, the Bishop of Rome, who hath to meddle in euery matter, and at whose becke all men must bowe, like slaues and peasaunts. Where­vpon it is that I gather and conclude, that in respect both of Church-matters, and also of such as concerne the common­wealth, Antichrist reuiueth, and restoreth vnto vs the Image [Page 36] of that Beast that was so deadly wounded, that is, of the Ro­mane and Italian Empire, which was so fowly defaced, and brought to confusion. Now let vs go on, and consider of the Magistrates of that Empire being yet Italian & Idolatrous.

The Magistrates at Rome were of two sorts: Supreme, and Inferiour. The supreme Magistrate was, the Empe­rour. And he, contrarie to the receiued custome of all other Nations, tooke vpon him to be both a King and a Priest. For in all other places, almost, these two offices are seuered, and administred by diuers: As indeed the office of a Priest, and of King are distinct, and diuers. But, the Romane Emperour not content with these two dignities, which are the highest vnder the coape of heauen: tooke vpō him yet a third, & became also a Tribune of the people, and that not annuall, but stan­ding and perpetuall: Insomuch as this one high Romane Magistrate (so long I say as the Empyre was Idolatrous and kept it selfe in Italie) held in his hand at once, these thrée, the greatest and mightiest prerogatiues: namely, the Soue­raigne kingdome and power ouer all, the high Priesthood and chiefe stroake in matters of religion; and the peremptorie po­wer of a Tribune, whereby he might at his pleasure nippe in the head, all decrees whatsoeuer the other Magistrates were disposed to haue established. To conclude, he so handled the matter, as that he might be coumpted to containe in himselfe a kinde of Deitie, to bee Sacred, not to bee touched, most holie, not to be reproued or comptrouled, vnuiolable. Now the Pope of Rome, being the highest in that State, made as bould to vsurpe and incroach vpon these three So­ueraignties, namely, the super-eminent power and rule ouer all (for he, forsooth, is to be supposed farre aboue all Iurisdic­tions, himself hauing power to censure them) the high Priest­hood, as arrogating to himselfe libertie to establish what he list in religion. And lastly, the stately Tribune-ship, whereby he likewise became sacred, free from all men (without touch of Beast) exempt from cōptroulement, & lastly, one that sets in foote among the decrées and procéedings of other Bishops.

Touching the inferiour Magistrates of Rome, they were, the Senate, or bench of Aldermen, the Lieutenants of Pro­uinces, and such others, who had not in their power any So­ueraign authoritie of the Empyre, but only such Iurisdiction, as by way of commission was giuen vnto them from the high Magistrate, the Emperour. And euen so in the kingdome of Poperie, the Cardinalles stood in stead of a Senate, or bench of Aldermen, for Church matters: For they, and only they, forsooth, are sayd to make a Romane Consistorie. Then the Archbishops and Bishops, were as it were Lieutenaunts of seuerall Prouinces: and lastly, such other like hauing delega­torie power from the Pope, but no supreme authoritie in themselues, but fetch it from him whom alone they make the fountaine or wel-spring, in whom they say all Ecclesiasticall power doth consist, which from him floweth and is deriued vnto others: And as for those others, they do receiue it from him, as riuers from the head, in whom all fulnes doth consist. Lastly, who is so ignorant that seeth not that the distinct of­fices of Bishops, and Metropolitanes, touching both their places of residence, and liberties of function, were deuised in way of imitation of that Romane Empyre, insomuch as the Metropolitanes Sea, must needs be there where sometimes the Lieutenaunts of the whole Prouinces made their aboad. For thus much Anacletus himselfe, a Pope of Rome, wit­nesseth in his second Epistle; as also all those Canons do the like, which are extant 9. quaest. 3. in the Popes Decrees. So it falleth out likewise in this respect, that Antichrist and that Romane route, hath set vp agayne the whole Image, and re­semblance of that Italish and Idolatrous Empyre.

Let vs talke of Lawes: wherein I sayd the third essentiall poynt of politicall regiment consisted. The Romane Lawes what kinde of ones they were vnder the Emperours, for the descicion of priuate controuersies, appeareth out of the Pan­dects, compiled by Tribonian, as also out of the Code of Ju­stinian, Theodosius, and those bookes that are intituled [...]. In like sort the Papistical lawes, such as were directed [Page 38] for the taking vp and ending of matters in debate, were cal­led Decretall Epistles (in resemblance of the Emperiall re­scripts) being indeed nothing else, but an imitation, repeti­tion, & poore fourbishing of the very Romane lawes, practised vnder the olde Idolatrous Emperours: which will appeare euident, to as many as shall reade them, and euen their owne Canonistes acknowledge no lesse: for I will not further in­large this matter, by heaping vp further proofes in this be­halfe. Thus much therefore touching the essentiall poynts of the Romane pollicie, the which in euery respect doth very trimly fit and agree, with the regiment and administration practised in the kingdome of Antichrist and Poperie.

Now let vs take view of those parts which I tearmed ac­cidentall: for euen those also are reuiued and set on foote by the Papacie. And those accidentarie poynts are especially three, as is before specified: whereof the first is the Latin tongue.

Touching which language, the Romane Emperours cau­sed it by decree to preuaile and beare rule in all matters iudi­ciarie: insomuch as all sentences definitiue in causes iudiciall (euen among such people and nations (so farre as the Ro­mish iurisdiction stretched) as were vtterly ignorant in that tongue) should be deliuered & giuen out in the Latin tongue: (as is to bée seene in the L. praetor. D. de re iudicat.) So like­wise in the Papisticall and Antichristian gouernment, this tongue only plaies Rex among them, although notwithstan­ding the Greeke and Hebrew, are farre to be preferred before it, both in respect of worthinesse, and for the commendation of antiquitie.

The second accidentall poynt, is, the attire of the bodie. And as for the attire vsed at Rome, it was in olde time of two sorts, either common and vsually worne, or else proper to certaine personages: as Emperours, Magistrates, and such like.

The common and publike attire vsed of all; was a Gowne and a Cap (no Hat) whereupon Virgill wrote thus. The Ro­manes; rulers of the world were clad in Gownes: whereas [Page 39] the Grecians did vse a short Cloake for the attire of their bo­dies, and Corkt shooes for their feete. So in the Papacie, a Gowne is their garment, and a Cap the attire of the head, and that as it were a peculiar and proper ornament for their Priests. But in the Law of God the Leuites were enioined to weare Hats. Exod. 28.40. So then, nothing is more com­mon in Popery, then a Gowne, or more comely and trimme in their opinions. To conclude, they made accoumpt of a Gowne, to be an habite meete only for Worshipfull persona­ges: but as for a Cloake, they coumpted it vnseemely, base, and a kind of discredit to weare it: euen as (on the other side) it was sometime highly accoumpted of among the Pharisies, as our Sauiour doth signifie Mark. 12.38. The officers of Rome, being at any time sent with commission into any Pro­uince, went attired with a kinde of Coate-armour:Or an Here­haughts attire. which was a garment like vnto a souldiers or trauailers Cloake, short, and ritchly beawtified: by which ensigne, as it were of honour, Magistrates were discerned from those that were in their retinue, or that serued in the Campe. Euen so vnto Metrapolitanes, and Arch-bishops, in the pride of Popery, was alotted by lawe a roabe (like vnto a Coape) see Titull. de vsu pallij in Decretalibus, because they forsooth resemble the Lieutenants of seuerall Prouinces, who, as they had vnder thē many Shires, & inferiour officers, so the Archbishops had vnder thē many Diocesses, & Bishops, whome they call their Suffraganes. Lastly, other Magistrates of the said Romane Idolatrous Empire, as namely, the Senatours ware as an ensigne of honour, a garment called Latus Clavus, which was a roabe powthered with purple studds: but as for the vesture called Dalmatica, none but the Emperour might weare that. So in the Popish prelacie, such as beare office in the Church, & are more venerable persons then y^e rest, haue their Stoales, which is a garmēt as like vnto the Senatours Latus Clavus as may be: but their Dalmatica (as they also tearme it) no Clearke of the Church must be so bold as weare it, not the Deacons, no nor the Bishops themselues, without a speciall [Page 40] dispensation from the Bishop of Rome their great Emperour, no more then any might weare Purpure, the Emperours royall roabe, or the Dalmatica, saue only such, as to whome the Emperour vouchsafed so much by expresse graunt, (as appeareth Can. communis Dist. 23.)

There remaineth to speake of the place where the Empe­rours Court, and Metropolitanes Chaire were planted. That of the Emperours was in Italie, and euen in Rome it­selfe, as beeing then vnlawfull for the Emperours, (while they remained Idolatrous) to keepe the Emperiall Court else-where, then in Rome. So also in the Papacie, the Sea and Metropolitane Chaire of that Kingdome is in Italie, and euen Rome is the appointed place for it, neither is there any Citie in the world besides, which may iustly be reputed the right seate for Antichrist, or meete Sea for the Bish. of Rome.

Which things being so, as namely, sith we see so many points of agreement and resemblance betweene the Romane Idolatrous Empire long since defaced, and this kingdome of Poperie newly erected: who may once make doubt that An­tichrist is he, who vnhappely reuiued and restored the Image of the fifth Beast so deadly wounded, that is, of the Romane Empire, which was Italian and Idolatrous? And who can iustly deny that the Papisticall seate is the very rig [...]t counter­faict & picture of that wounded Beast. And thus much of that Beast which in the Reuel. representeth Antichrist vnto vs.

The eleuenth Chapter.

BVt let vs come to consider of other names of his, he is called Antichrist, 1. Iohn. 4. 3. by the which word his condition and qualitie, that is to say, his do­ctrine, [Page 41] is briefely set out vnto vs. The force of which word, Paule expresseth, when he saith, he shall become an aduersa­rie vnto Christ, and God him-selfe: arrogating to him-selfe their power and maiestie, in so much, as nothing ought to seeme more vile, horrible, and detestable, then this Monster, that so all the faithfull, and children of God, might frō their verie hearts, hate, abhorre, and detest him, as in the Reuela­tion they are warned to do, Cap. 18. 4. Go out of her my people, &c. And Cap. 14.9. If any man worship the Beast and his Image, he shall drinke of the wine of the wrath of God. Math. 24.26. If they shall say vnto you, behold he is in the desert, goe not foorth, &c. Therefore it was re­quisite, euen in this respect, that Antichrist before his com­ming, should be set out in his proper colours. Againe it was profitable in regard heereof, least we should take offence to see such extreame impietie, and should thinke that God had cast off all care, both of the Church, and of his glory: but that euen in the midst of all this vilianie, we still continue sound and true Christians. And where-as Paule saith, that Anti­christ, or that man of sinne, the ring-leader of that disordered route, should shew him-selfe [...], an opposite and aduersarie to Christ: he therein alludeth vnto the word [...], which is as much to saye, as Aduersarie to Christ, opposing him-selfe not only against one article of the Christian faith, or against one part only of the Gospell, but against all godlinesse: and therefore Paule spake more effec­tually, and expressed a greater contrarietie, in tearming him [...] opponent, then if he had called him only [...], an enemy: for he is thwart and opposite vnto Christ [...], simplie, in euery respect, and not [...], in some one point or other. Truth it is, that all Heretikes are called Antichrists, especially such, as denie the person and office of our Sauiour, 1. Iohn. 2.18. & 4.2. but that is only in some perticular re­spect, but this most wicked Antichrist hath gathered together the dreggs [...] of all Heresies, & powred them abroad, to the great blasphemie of Christ. And heereby (by the way) [Page 42] the censure of Austin is confirmed: where-in, speaking a­gainst some that were ignorant in the Greeke tongue, he tea­cheth this, that, Antichrist is not so called, for that he should come before Christ, (whereupon they harped by mis-understanding the word,) but for that he should proue contrarie to Christ and his word: whereupon he is called [...], Antichrist: as if we should say, [...], opposite to Christ, the word beeing Greeke, not Latine.

But it may seeme straunge, that seeing he should become an aduersarie vnto the whole bodie of the Scriptures; he was not rather tearmed [...], aduersarie to God, or some such like name, then [...] opposite to Christ. But the reason may bee this, that seeing Christ appeared in the latter age of the world, and that his doctrine, (whereunto he chiefely oppo­seth himself) was made manifest, and was receiued in this last time: It was meete, that he that should oppose himselfe in the sayd latter age and time, vnto Christ and his doctrine, should rather bee called and described vnto vs vnder the name of [...] (Christes foe) then of [...] (Gods foe) or [...] (Gospels foe) or by any other name or title. But certaine it is, that this obseruation agreeth fitly with that of the Reuel. cap. 16.13. & 19.20. where the chiefe instrument of this Apostacie is called by a kinde of prerogatiue The false Prophet: as if he, among all the false Prophets that euer were, should be the most daungerous and detestable. And a­gayne, the Beast it selfe, vnder whose figure and shape, the condition and manner of this defection, is by the Spirit of God reueiled vnto vs; is sayd to bee full of names of blasphe­mie, whordome, and vncleannes, Reuel. 17.3.4. the which in mine opinion, no man may iustly make doubt, but that it is to be referred vnto the name and doctrine of Antichrist.

Therefore this place seemeth to require this at mine hands, that for the better vnderstanding of this poynt, and the plai­ner proofe of mine assertion: I should speake of, and handle the doctrine of Antichrist, and compare it briefly with the doctrine [Page 43] of the Gospell. And in this poynt we shall the better proceede if we shall beare in minde these two things.

The first is, that this Antichrist, of whom I speake, is such a fellowe as assaulteth and ouerthroweth, not only one poynt of Christian doctrine (as many Heretikes in time past did, as namely, Simon, Valentinus, Marcion, Nicholaus, Cerdo, Ma­nes Sabellius, Arrius, and such like:) but vndermineth, corrup­teth, and destroyeth the whole frame of Christes doctrine and Gospell: which practise of his is bewrayed vnto vs euen in his very name or title, as being indefinitely, or without limita­tion, tearmed in euery place where this matter is handled, [...], the opponent or opposite person. Other Here­tikes are limited within the compasse of one or two errors of theirs, as if any denie that Christ is come in the flesh, he is an Antichrist: but a Simonian Heretike. Hymenaeus, and Phile­tus were in the daies of Paule, accompted Heretikes: but that was in some one certaine respect, as namely, because they im­pugned the poynt of the resurrection of the flesh: These wic­ked men although they then beleeued and taught, yet Paule is plaine that this Antichrist, of whom here we haue spoken, was not yet come. Whereby it is euident, that this man is an odde fellowe, differing from the other simple Heretikes, as being a more foule blasphemour then the whole packe of them all.

The second is, (which here I do but propound and barely affirme, purposing afterward to make it plaine by substantial proofes) that this saying of Paule concerning the opposition, or contrarietie of the doctrine of Antichrist to the Gospell of Christ, neither can or may be vnderstood or taken for the sect and religion of Mahumet. For although it be so, that the same also bee dissenting and repugnant to the doctrine of Christ, yet neither doth Mahumet himselfe sit in the temple of God, neither do they that professe to bee of his sect, acknowledge themselues to be Christians, or Pastours, or Prelates of the Christian Church, (the which both Antichrist himselfe and his adherents do) but do openly, and professedly in boasting [Page 44] manner giue it out, that they abandon both the name and companie of Christians.

Now let vs come to consider of some perticular poynts of the Papists doctrine (who notwithstanding will needes be accompted the only Christians and Catholikes of the world) and see how truely the Spirit of God hath called it a doctrine opposite and contrarie to Christ and his word. For herein the auncient writers agree with vs, in referring this speach of Paule vnto the Popish Synagogue, that is, to that Church, which boasteth it selfe: but falsely, vnder the glorious title of the true Church of Christ. Bernard vpon the Canticles, Hom. 33. They are the ministers of Christ (sayth he) but they serue Antichrist. Hilarie agaynst Auxentius: Vnder the colour of preaching the Gospell, he shall be contra­rie to Christ, in such sort as the Lord Iesus shall bee re­nounced, euen while men thinke he is preached. Lastly, Chrisostome vpon Math. Hom. 49. That wee may bee able (sayth he) to discerne the doctrine of Antichrist frō that, that is true and syncere: wee are willed to make our re­payre to the holie Scriptures: for (sayth he) if wee respect outward names, titles, and professions, wee shall see that they professe themselues to be Christians. And after that he addeth: Yea, they will outwardly pretend greater cha­stitie, and mortifying of the flesh, then shall appeare to be among the true Christians. The which we see and acknow­ledge to iumpe very fitly with the profession of Poperie, and to paint the same out vnto vs in her proper colours.

Well, let vs see the iarre and squaring that is betweene the doctrine of the Gospell, and that of Antichrist. And that is to bee found especially in these three poynts. The first, touching God and his essence. The second, concerning the matter of saluation and the meanes thereof. The third, the worship of God both inward and outward, namely, of Cere­monies.

Concerning the Lord God: the sacred Scriptures teach vs principally, and in generall these three heads. The first, [Page 45] that he is God only Mark. 12.29. Deut. 6.4. The second, that he is of an heauenly nature, not consisting of any earthly dregges or humane corruption Act. 7.48. Isai. 66.1. The third, that he is the King of al things, especially the Lord and only maister of our soules and consciences. 1. Pet. 4.19. & 1. Pet. 2.25. Whereupon these three conclusions will necessa­rilie followe. First, that the true God cannot but hate a mul­titude of Gods, or if any one bee ioyned to him as a fellowe. Secondly, that he cannot abide to be represented by Idolls. And lastly, that he cannot admit of any other, to prescribe lawes for the binding of mens consciences.

Touching mans saluation and the causes thereof, the Scripture teacheth vs these two principall things. First, that the same is absolute and perfect, perfourmed by the onely death and sacrifice (once offered vpon the Crosse) of our Sa­uiour Christ very God and man. Heb. 9.20. Secondly, that it proceedeth freely from Gods gracious goodnes towards vs. Rom. 3. & 4.

Lastly, concerning religion and the worship of God, the Scripture teacheth vs this in generall. First, that it is to bée drawne only out of the word of God: not taken from the tra­ditions and precepts of men. Math. 15.9. Deut. 12.8. A­gayne, touching the outward actions of the Church, which are solemne signes and seales of our saluation, called Sacra­ments: we are taught out of the same word of God, that God only is the author of them. 1. Cor. 11.23. And touching out­ward Ceremonies, which are also a part of Gods outward worship: the same word of God would haue but few of them, such as were profitable, and tended to edification, to bee ad­mitted. Wherein also, no part or iot of our righteousnes con­sisteth, neither is the conscience of a man burdened with thē: but only they are to bee obserued for the decent order of the publike assemblie, that so an outward vniformitie and come­linesse might be kept among Christians, as Paule writeth. 1. Cor. 10. & 11. And in his Epistle to the Galat. and the E­pistle to the Hebr. cap. 8. & 9. & 10.

But as for the doctrine of Poperie, what article shall wee finde there, agreeing hereunto? For as concerning that of one God: their Diuinitie hath cleane rased out that poynt: for they haue chopped and chaunged the Maiestie of the highest, and haue conueighed the same as it were by peece-meale vnto a number of newe vp-starts and pettie-Gods of their owne. For looke how many Saincts they haue canonized, so many Gods haue they coyned and foysted in, to become Lords of the earth and disposers of mightie matters. Insomuch as one hath the ruling of the raine committed vnto him: an other the disposing of faire weather: the third is made maister of dis­eases: and an other the restorer of health. And touching the heauenly essence and diuine nature of God: first, they made GOD himselfe an earthly lumpe, when they teach that the Pope is an earthly God, and when they will needes beare vs in hand that their Waifer-cake, or crust of bread made of Branne, is a very true God. Secondly, they haue set vp a number of Idolles, which they worship, and appoynt men to worship God by, and through them: and in this poynt they shewed their wonderfull excessiue outrage. For, neuer among any Nations, no not among the Grecians (from whom they say this Idolatrie first proceeded) was there the like furious madnes shewed in [...] Idol-worship, as was, and is to be found among the Papists. For they erect still new Idolls, and yet retaine their olde: they bring in forraigners, and withal wor­ship their home-Gods: vnknowne and knowne Gods, they worship all alike: to be briefe, they like mad men, haue brought in amongst vs the perfect state of Paganisme.

And as touching our eternall saluation and the causes thereof: they, as though the worke thereof were not fully fi­nished and perfected by the only sacrifice of our Sauiour, do daylie celebrate and thrust vpon vs the sacrifice of the Masse for the remission of sinnes. In somuch as that detestable and horrible toy of the Popish Masse, hath cleane defaced and de­feated the true and only meanes of our saluation: In such sort as men now a daies rest not them-selues vpon the onlie [Page 47] death and bloud-shed of Christ Iesus. (As for that abhomi­nable Masse of theirs, some writers take it to bee the same which Daniell calleth Mahuzim. Cap. 11.38. but herein they are deceiued. For Mahuzim in Daniell is taken in a good sence, namely, for the defenced Tower of Sion, and for all that coast of Iewrie, through which there was no passage: by which title the true God in that place is set out.) But fur­ther they will not graunt that this our saluation proceedeth freely from the meere grace & fauour of God, but will needes haue it as due to our desarts; and that it can be compassed and obtained by the power of frée-will & vertue of mens workes.

Lastly, concerning the Sacraments, the outward worship of God and Ceremonies: the wisest sort of the Papists them­selues (that I seeke no further nor spend many words in this matter) do both see & acknowledge how therein their Church hath been instructed, otherwise then the word of God will warrant. And herein it skilleth not though the Papistes giue glorious titles to their gew-gawes, calling them déepe and profound Mysteries. It is profound stuffe indéede, but it is the déepe subtilties of Sathan, as the spirit of God speaketh. Reuel. 2.24. For the spirit of God hath fore-tolde that these toyes should be tearmed Mysteries. The Beast shal haue and beare in her forehead a name written, A Mysterie. Re­uel. 17.5. whereby she craftely couereth and closely broacheth her blasphemies agaynst God. For by this godly shewe and blaze of Mysterie, Secrets, &c. she puts vpon her vile super­stitions, a iollie countenance of synceritie and godlinesse. To conclude, whereas it is expressely written Reuel. 17.5. that in the forehead of the Beast should bee written the name of A Mysterie: Experience hath prooued it true. For in olde time the Bishop of Rome had written in the place of hisA round at­tire of the head. Bonnet, this worde, A Mysterie, euen as long ago it was appoynted that the high Priest should haue written in the fillet of his Myter, Holinesse to the Lord. And further, euen in that their Bishops ware forcked or double-horned Myters: they tell vs them-selues, that it is done in way of a mysterie. And [Page 48] finally, euery one of those Beasts do carrie in their fore-heads that mysterie, whereof Iohn speaketh.

But yet obiection is made héereunto, that the Pope and all Papists do professe the name of Christ. I answere, that euen thereby it doth much more appeare that they are the very An­tichrists of whome we héere intreate. For so much the more deadly foes they are vnto Christ, in that they take vpon them his name and doctrine, and yet quite and cleane ouerthrowe the same: euen as close théeues, and secret foes are ten times more pernicious, then outward and knowne enemies.

The twelfth Chapter.

FVrthermore, this Antichrist is called also by his proper­tie, in way of preeminence [...]. The false Prophet, mea­ning the worst that euer was, Reuel. 20.10. For this is he that is said to be the Beasts and Dragons inseparable companion, and chiefe companion. Moreouer, he is also called (Papa) a Pope, that is, a reuerend Father. Touching which word, many haue made search what it signifieth, and from whence it should be deriued. Some thinke that it is com­pounded of these two sillables pa, pa, which among auncient Writers are brifely set downe for these two words Pater pa­triae, which stile, was woont to be giuen to the Romane Em­perours. Others will haue it to come of Pupae, which signifie little PuppetsSuch as chil­dren play withall. And some againe are of opinion, that it rose of the word Pater, being wantonly pronounced as children vse to do. These diuers deriuations or guesses, Iohn Cora­sius, a verie learned Lawyer, maketh mention of. And yet none of all these (by his leaue) doth sufficiently satisfie or con­tent me. It is more likely therfore (in mine opinion) that this [Page 49] word Papa, commes from the Sicilian tongue, which therein signifieth dignitie and great honour, as Suidas obserueth, say­ing, [...]. A Father is called a­mong the Syracusians Papas, and by doubling the letter, P. Pappas. And Homer vseth the very same word, Odyss. 6. lib. whereupō, the auncient Writer Didimus writeth thus, [...].

Papa is a fawning word procéeding from a yongling vnto his elder. And this name was sometime giuen indifferently vnto all Bishops, as appeareth by the Epistles of Sidonius Apollinaris, Gregorie the great, and of others before their time, as namely, Cyprian, Ierome, and Austin, in whose wri­tings we shall commonly finde Bishops, called Papae. But in processe of time, by means of claw-backs, it was reserued on­ly for the Bishop of Rome, as if he were the highest and loade-starre of all the rest, that is, the only Bishop of all Bishops, and to whom only true honour belonged. As indeed at last it came to passe after time that this opinion was once receiued into the Church, that the Bishoppe of Rome was the head thereof, in whose power only consisted the right of disposing of preferments, and dispensing with the keyes of the Church, and that all other Bishoppes had no further stroake in mat­ters, then was allowed them by way of commission.

Now, by these so many and so diuers names: namely, A­postata, Antichrist, Man of sinne, Sonne of perdition, A Beast, Apollyon, The Harlot, a woman, the false Prophet, a Pope: both the whole bodie of Poperie, and the Prince and head thereof are in the Scripture set out vnto vs, to the ende that his treacherie might be the better knowne.

Thus hauing hitherto spoken of the names by which he is signified, it is time to come now to the handling of the thing it selfe.

The thirtenth Chapter.

HAuing therefore hitherto spoken of the person and name of Antichrist, whereby he is called, let vs now consider of the magnificence, and stately stiles which the Prince of that secte chalengeth to him-selfe. Paule procéedeth, and saith, He shall exalt him-selfe aboue all that is called God, or, that is worshipped. Assuredly, the Spirit of God could not more effectually or liuely set out vnto vs the verie fourme of this state and matter, or represent the nature of the Romish or Popish kingdome more plainely then heere he hath done: the which by the successe of things which since haue fallen out, and are now to be séene, is proued most true. Therefore in this place of Paule, the state of Popery, not Mahumetisme, is described, and that verie expressely: for the Captaine of this order, is said to take vpon him the honor, power, and deitie of God him-selfe, and that in the midst of the Church of God. Whereby it appeareth first, that this defection whereof Paule héere speaketh, is not to be vnderstoode of the secte of Mahumet, or the Turkes, (because they neither sit in, nor pre­tend the Church of God) but verie directly of the state of Poperie.

This speach of Paule, might séeme to agrée with that of Daniell, Cap. 7.8. & 20. where mention is made of a little horne which arose among the ten other hornes, and is said there to speake presumptuous things. But in my iudgement their opinion is truer, who referre that place of Daniell, not to Antichrist, but vnto the gouernment of the Romane Em­perours, and especially to Vespasian, who in regard of his vnknowne pedigrew, is there tearmed a little horne.

Therefore touching this which Paule speaketh heere, that Antichrist (the Prince of this Apostacie) should vsurpe the name of God: the question is, whether it be to be vnderstoode of the verie name and title of God, or onely of the power of God, which he should wickedly arrogate to him-sefe. Some therefore do not thinke that the very expresse name of God is héere meant, but only that he should rush into the office, and vsurpe and challenge to him-selfe the power and maiestie of the highest. But, vndoubtedly, seeing that the thing it-selfe, which is the complishment of this so renowned a prophecie, doth proclaime it openly, that the Bishop of Rome, the highest Potentate in the state of Popery, hath made intrusion vpon them both, in taking vpon him as well the very name, as the authoritie of the Lord God: this place, without all question, is to be vnderstoode of both.

And touching the name of God, the Romane Bishop hath not made squaimish, but verie flatly, and without any circum­locution, hath both admitted of the name him-selfe, and neuer refused it at the hands of others. For is he not by them called a God in the earth? doth he not suffer the very Emperours them-selues to kisse his feete? nay, with an impudent face he acknowledgeth him-selfe to be so called, he admitteth plau­sibly of it, and inwardly ioyeth at the stately title, (as appea­reth, Distinct. 21. throughout the whole Treatise.)

Further, where-as not only he suffereth himselfe to be cal­led the vniuersall Bishop of the whole Church, but accoump­teth that title and honour of right to belong vnto him: doth he not (in effect) vsurpe and take vpon him the name of God? for who else is the vniuersall Bishop of the Church, but God him-selfe, and Christ Iesus, who, only, and rightly, is called [...], and [...], the chiefe Sheepheard, & high Priest, 1. Pet. 2.25. & 5.4. Hebr. 6.20. & 7.26. & 9.11. And what is it else (I pray) to be called Prince of Bishops, and head of the Church, then to be called a God? as Cyprian in the Counsell of Carthage affirmeth? The first and aunci­ent Bishops, yea of Rome it-selfe, did so shunne, and were so [Page 52] afraide of this blasphemous and abhominable title of vniuer­sall Bishop, as being (in their iudgements) properly belong­ing to none but to Antichrist, as that they, in truth acknow­ledged, openly affirmed, and publikely proclaimed, that he was the verie Antichrist, of whome Paule speaketh in this place, who soeuer would take vpon him to be so called: so doth Gregorie the great giue it out, (Booke 7. Epist. 3. to Eubolius Bishop of Alexandria, and 80. to the same Bi­shop.) And againe, Epist. 78.79. reade also what is written (in way of detestation of this proude title) in the Canon of the first Session, taken out of the third Counsell of Carthage, and out of the Epistles of Pelagius Bishop of Rome, in Ca. nullus. Dist. 99. Moreouer, reade what the same Gregorie wrote to Mauritius Augustus, Epist. 194. & 188. lib. 6. Item, reade the Counsell of Carthage, celebrated vnder Mauritius the Emperour, (who liued in the yeare of the Lord, 595. & died 604.) At the first there arose an vnhappie contention be­tweene Iohn Bishop of Constantinople, and Pelagius Bishop of Rome, about this title. Now Iohn being Bishop of Con­stantinople, had Mauritius the Emperour of Constantinople on his side: and so he began to be called the vniuersall Bi­shop, and that at the instance and commaundement of Mau­ritius the Emperour, who was so earnest in the cause, that in anger he called Gregorie a foole, for refusing to do so, yea, and procéeded so farre in displeasure against the Romanes, as that he stirred vp those of Lombardie, which then was a part of Italie, to wage warre against them about that quarrell. After Iohn, succeed Cyriacus Bishop of Constantinople, who also by the commaundement of the Emperour was called the vniuersall Bishop. But then Pelagius Bishop of Rome began stoutly to oppose him-selfe against these two, yea, and that while Mauritius him-selfe as yet liued. And after him, Gregorie the great would none of that title, but with-stoode it verie earnestly, and when it was offered him, he like a good and godly man refused it. But Boniface the third being tick­led with an itching humour after such stately preheminence, [Page 53] and hauing opportunitie thereunto, by meanes of the great fauour of Phocas (who succeeded Mauritius in the Empire) obtained that he who was Bishop of Rome, rather then the Bishop of Constantinople, should be called vniuersall Bishop. Now the occasion of this their contention rose by meanes hereof, for that the Bishops of Constantinople were woont publikely to consecrate the Emperours of Rome, as Iohn in­stalled the said Mauritius, and also crowned Tyberius, as E­uagrius reporteth, lib. 5. cap. 13. and Zonaras Tom. 3. Where­vpon they began to looke aloft, and waxe insolent towards the Bishops of Rome, as being more worthy then they. On the other side, the Romane Bishops relied much vpon the dig­nitie of old auntient Rome, and looked thereby to haue them­selues and their Sea respected. And by this meanes, that pe­stilent garboyle began in the Church. In which quarrell, the other Bishops did not sit still, and play the lookers on, but shewed them-selues partakers: and in the ende, after much contention, the Romane Bishops preuailed, through subtile practises, but more, by meanes of wicked treacherie. In so much, that on his side the prerogatiues of the Romane Sea, were by the Emperour him-selfe proclaimed, and the Bishop him-selfe blazed out with the title of Vniuersall By­shop: the which, (to say the truth) could not otherwise come to passe, for that Antichrist must néedes haue bin seated at Rome, and not at Constantinople, as heereafter shall be decla­red. And thus much touching the name of God vsurped by him.

The fourtenth Chapter.

AND concerning the power of God, no doubt the sayd Romane Bishoppe takes that vpon him, and aduaunceth himselfe aboue the diuine Maiestie. For, whereas the high power of God sheweth it [Page 54] selfe especially in these two poynts. In the disposing of king­domes Dan. 4.22. and in the frée gouernment of his Church: that beastly fellowe hath incroached vpon both these. And as for the disposing and getting, gift and graunt of kingdomes; the Bishop of Rome doth openly lay claime vnto that, as ap­peareth (out of the 2. cap. Extrauag. of Superioritie, and Sub­iection) although Gregorious Magnus did first call himselfe the Seruant of Seruants, whereby he might teach his succes­sours humilitie: But as for them, they kéepe, indeede, the out­ward name & inscription, but as for the royaltie that agréeth not with this poore title: they take that vpon them with a mis­chiefe. And touching the free disposing of matters in the ad­ministration of the Church: like a wicked wretch, he sayes, it belongeth properly and only vnto him, (as appeareth Can. Cuncta. 9. quaest. 3. Can. si Papa. dist. 4. Can. neminis est, de se­dis Apostolicae iudicio iudicare 17. quaest. 4.)

Therefore his owne Decrées do prooue this poynt to bée true. For he appoynteth at his pleasure, newe Sacraments: and those that were instituted by Christ, he doth repeale, tosse, turkisse, and take away. He prescribes lawes to binde mens consciences: and as for such lawes as our Sauiour himselfe authorised, he playes fast and loose with them as he li­steth. Can. sunt quidam 25. quaest.

Lastly, like a brasen faced merchant, he aduaunceth him­selfe aboue a generall Councell. Can. nunc autem dist. 21. Now, what is al this but flat, and fayre to take vpon him the power of God? He bringeth vnder his subiection all powers, Principalities, Kings, and Magistrates. Can. si Imperator. dist. 96. Yea the very Empyre it selfe (then the which there is nothing in the whole world, greater, more sacred, and magni­ficent) together with the very Emperour himselfe, whome with much ado he admitteth to come to the humble kissing of his feete, in that that he likeneth himselfe to the Sunne, and the Emperour to the Moone: so that the foolish fellow makes himselfe to bee aboue all power, making but a mocke of that of Peter. 1. Pet. 2.13. The which cursed poynt of blasphe­mie [Page 55] of the Pope, is to be found registred, cap. 2. Extrauag. de maioritate & obedientia, cap quinto, & seq. Extr. de translat. Episcop. and left in record for remembrance of his impietie, to all posteritie. Lastly, Helmodius reporteth in his historie of Saxonie, that Alexander the 3. would in no case acknowledge Fredericke to bee lawfully admitted, and all because the poore Emperour held the wrong stirrope while his holinesse should mount on horse-backe. But among other authors, it were good to reade in this behalfe Bernardus, as well in his second booke to Eugenius Bishop of Rome, where in conclusion he breaketh out into these words. Thou hast more need (quoth he) to haue a Rake in thine hand, than a Scepter to per­fourme the office of a Prophet: As also in his Epistles, namely 230. where at last speaking of the tyrannie of the Bi­shop of Rome, he maketh an exclamation in this sort. At first indeed ye began to play the Lords but ouer the Clergie, contrarie to the counsaile of Peter: and within a while, 1. Pet. 5.3. 2. Cor. 1.24. contrarie to the aduise of Paule (Peters fellow-Apostle) you will haue dominion ouer the faith of all men. But ye stay not there, ye haue taken vpon you more, namely, to haue a peremptorie power in religion it selfe. Now, what remaineth whereon ye might further incroach, except ye will go about to bring the very Aungels vnder your sub­iection, &c. What can a man say more then this, whereby we might conceiue that any did take vpon him the power of God? So that now no man can iustly make doubt, but that the Romane Bishop is the head, and chief-taine in the king­dome of Antichrist: And that such as imbrace and maintaine his doctrine, are to be reputed and reckoned in the number of Antichristes.

The fiftenth Chapter.

WE are withall to consider of the place where Antichrist (that is the Prince of this Aposta­cie and of all that generation) should sit. S. Paule hath endeuoured to determine the same, (but that seemeth to bée done by him somwhat obscurely) when he saith he should sit in the Temple of God. But yet great and carefull search had been made, what those words of his should signifie. Ori­gen vpon Math. Hom. 29. by the Temple of God vnderstan­deth the Scriptures and word of God. Therefore (sayth he) there shall then be in the Church, a false Scripture, for in stead of the true word of God a false doctrine shall pre­uaile. Truth it is: Paule (1. Tim. 4.1.2. &c. and 2. Tim. 3.1.2. &c. & 4.3.) hath plainly auouched, that in the latter times men should depart from the faith, and should imbrace and spread abroad diuellish doctrine. The which also the very worde of Apostacie (which wee haue before out of Paule taught, should happen vnder the kingdome of Antichrist) doth sufficiently proue. Agayne, Austin lib. 23. De Ciuitate Dei, cap. 19. interpreteth y^e word [...], For, the Church of God, and not In the Church of God: as if it were writ­ten, He shall sit for the Temple: or, in stead of the Church of God. But as for this kinde of speach he might haue been well ynough acquainted with it, out of 1. Cor. 6.19. and 1. Pet. 2.5. where wee see that the Temple of God is taken for the people and place where God is worshipped: which by an other name is called the Church. Therefore Antichrist shall sit in the Temple of God, that is, he shall exercise that his power, among the very faithfull and children of God. For [Page 57] this defection was to fall out euen in the midst of the Church it selfe. In somuch as they that were the authors and main­tayners of the sayd Apostacie, should notwithstanding boast and vaunt themselues vnder the name and glorious shewe of the Church of God: and to make short, they only forsooth, will needes bee tearmed and reputed for the true Church. And that they only are the true Prelates and Bishops of the same. Whereby especially appeareth that which I haue often insi­nuated, namely, that the Sectaries of Mahumet, are not the men of whom Paule spake, and prophecied in this place: al­though the doctrine of Mahumet & of Poperie began much about a time. (For Mahumet, which was the last of the two, began vnder Heraclius: and the Papisticall tyrannie, began somewhat before, vnder the Emperour Phocas. So that these two Kingdomes being so opposite, & repugnant to Christes, differ not much aboue ten yeares, touching the times of their seuerall beginnings.) But yet seeing the followers of Ma­humet, do openly renounce the name of Christes Church, and will at no hand admit, much lesse pretend that title or cal­ling: and seeing on the contrary side the Papistes, do so gree­delie affect, holde, and appropriate to themselues the stile of the Church, the title of the Temple of God, and the name of Catholikes: there is none, if he would bee accompted of any right iudgement, that can make any further doubt, who it is, of whom this place of Paule is to be vnderstood. And this opi­nion and interpretation of mine is holpen hereby, for that the very schoole-men themselues do flatly denie that Mahumet is the right Antichrist, or he whom Paule meant in this place. And agayne, Bernard, ouer and besides those things which he wrote vnto Eugenius Bishop of Rome, and ruler at that time of the Popish Synagogue (wherein it easely appeareth, that he acknowledged the Sea of Rome to bée the Seate of Antichrist.) Yet further vpon the Canticles Sermon 33. he saith, that Antichrist should bee a noone Diuell, because he should rise and sit in the South. And as for the scituation of Rome, it is toward the South, as by the Geographicall de­scription [Page 58] of Climates may easily bee proued. Lastly, in the Epistle of the Church of Leodium written to Paschall the se­cond Bishoppe of Rome, and is extant in the second Tom. of the Counsells: it is flatly affirmed, that Rome was meant by Peter vnder the name of Babylon, 1. Pet. 5.13. and that it is at this day the very true and right Babylon.

And as for that which Viguierus bringeth out of the Com­ments of his schoole-men, namely, that Antichrist should bee borne in Babylon and liue in Iudea, in the Cities of Beth­saida and Corazin: It is very sottish, and is not to bee war­ranted by any place of Scripture: but he like a subtile mer­chaunt, was disposed by that meanes to corrupt the true mea­ning of that place, and peruert the sence of the Scripture, that so no man might once thinke of the Pope of Rome.

The sixtenth Chapter.

BVt whereas Austin writeth (lib. 20. De Ciuitate Dei cap. 19.) that it is vncertaine, and not plainly exprest in the Scripture, in which of the Churches of God Antichrist should sit, as, whether at Rome, or at Ierusalem, but only that it is generally sayd, that he should not sit in the Temple of Idols, but should rule in the midst of Gods Church: this saying of Austin, I say, is but feeble, and is at no hand to be yeelded vnto. For if other pla­ces of the Scripture be compared with Paule, we shall finde that it is clearely set downe, not only in what place general­ly, but euen in what Citie perticularly, Antichrist should sit and strengthen himselfe, and exercise his power. And that ve­rie Citie is Rome: which to bee true, experience and the issue [Page 59] of things (which is the expositour and true accomplishment of this Prophecie) hath and doth sufficiently declare: from whence wee may and must, fetch a most plaine and cleare in­terpretation of this place, and of certaine other obscure and darke speaches in the Reuelation.

Now, that Rome is the place, long since allotted by God, to be the seate of Antichrist, it appeareth hereby: First, where­as the state of Poperie is (as I haue shewed before) nothing else but a liuely Image of the olde Empyre of Rome, such as it was while it kept in Rome and remayned Idolatrous: it could not otherwise choose, but that as Rome is the Seate and Metropolitane Citie for that Empire, so likewise the Chaire of this counterfait and new fourbisht Kingdome, should bee planted at Rome, repayred and made newe (the which also as Blondus, in his booke that treateth of Rome affirmeth, is a ve­rie picture, and platforme of olde Rome restored.)

Secondly, that place of the Apocal. 17.18. doth most e­uidently conuince it, where it is flatly affirmed, that the seate of the Beast should bee That great Citie, which at that time had rule ouer all the world, and stood vpon seauen Hils: which is euident out of the 9. verse of that Chapter, in these words.

Here is the minde that hath wisedome. The seauen heads are seauen Mountaines, whereon the woman sit­teth. Wherein Rome is most certainly and plainly desciphe­red, which at that time was Maistris of al the world, and was commonly called theSepticollis. seauen-hild Citie, because it contay­ned within the compasse and circuit of her walles, seauen Hilles. In respect whereof Ʋirgill in the second booke of his Georg. handling matters of husbandrie, writeth thus.

And againe, in the 6. booke of Aenaeados (bringing in An­chises speaking to his sonne Aenaeas of the acts which Romu­lus should performe) he saieth:

Thirdly and lastly, this mine assertion receiueth further strength and light from an other place of the Reuel. 16.16. if it at least bee rightly vnderstood: which is thus. And they gathered thē together, into a place called in Hebrew Ar­mageddon. Wherein, this is it which he foretelleth, that all they which should bee sent by the false Prophet, that is, by Antichrist, to wage warre agaynst GOD and his Saincts, which are the faithfull: should assemble themselues in a place which is called in Hebrewe (indeede after the common man­ner) Armageddon. But as it ought to bee read, Geddon-Harma. That is, where the high place was cut downe: as if ye should tearme it, the Ruine of Rome. For all they that seeke the ouerthrowe of Christes kingdome, in fauour of An­tichrist, do vsually repayre to that place, where that auncient, high, and stately Rome sometime stoode, and where now new Rome is restored (the very place of old ruinous Rome) together with all that coast, wheresoeuer any ruine appeares of that auncient Rome.

How is it then, that, all those do especially resort to this place, who perfourme seruice to the false Prophet and to the Beast? Marry because euen by the decree and appoyntment of God, both the Beast and his false Prophet, (which is, the man of sinne, of whom Paule speaketh) were, and still are, to haue their certaine aboad in that place. Whereby we see that from hence wee may most certainly gather and conclude that Antichrist may not sit in any other place at a venture, but only at Rome, that is, in that very place, where some­time that auncient Rome was built, and where now are to be seene the sheards and rubbage of that olde building. Expe­rience hath prooued this to be true: For the Pope sitteth and dwelleth in newe Rome, as in the true and proper Metro­politane Chaire belonging to his Kingdome. And it is so [Page 61] certaine true, that Rome (which is the Metropolitane Citie in Italie) is the certaine seate appointed by God for Antichrist to sit in, that for euery choise of a new Prince of this Aposta­cie, euery one that hath interest in that election, must of neces­sitie repaire to that place, as it is expressely prouided for in the 6. of the Decretalls. Lastly, that Citie is the shop, where all mischeuous counsells, and pestilent practises against the Church of God, are deuised, which after are in most despite­full manner put in execution against the Saincts of God: and to conclude, she is the Princely pallaice of the papisticall kingdome, and of Antichrist him-selfe, and that so limited and appointed by the full and generall consent of all the route and rabbie of that traiterous generation. For why are the Popes of Rome, (who retaine still their power and authoritie ouer their Antichristian Churches, wheresoeuer they shall become) more tied, to be, and settle at Rome, then either at Bononie, or Avenion, or Viterbie, or Paris, or Venice, the which notwith­standing are verie great and famous Cities, and in respect of commodities, requisite for the maintenance of our life, and of great concourse in way of trafficke and marchaundice, are to be preferred farre aboue Rome, or all the soile and territorie belonging vnto Rome? If heereunto it be said, that the reason thereof is, because the Pope is Bishop of Rome: I aunswere, that they who vse to giue dispensations to others, that they may be non-residents, and discontinue from their proper Bi­shopricks, may become non-residents themselues if they will, and, as they tearme it, despence with themselues in that point, and so vse their owne libertie. Againe, when as the abode of this Romane Bishop was for the space of 70. whole yeares together continued at Avenion, was not the Pope in all that while Bishop of Rome, as well as now he is, although he were not at Rome? Stephen, Bishop of Rome, what time as he made so often iourneys to Pipin King of Fraunce, when as he was so shrewdly molested by the Lombards that were deadly enemies vnto the Sea of Rome, when I say, he went so oft, and staied so long in Fraunce, I trust he ceased not in [Page 62] the meane time to be Bishop of Rome, therefore that reason is of no force. But in truth, the verie reason why Rome, ra­ther then any other place in the world, or then any other Ci­tie, how famous so euer (as Alexandria, Antioche, Ierusa­lem, Constantinople sometime were: and as Venice, Florence, Bononie, Paris, Anwerpe, Avenion, London, now are) should be the fi [...]te and certaine seate of this kingdome of Poperie and of Antichrist, is, because the word and prophe­cie which the Spirit of God had giuen out vnto Iohn tou­ching the place of Antichrist, must néedes be fullfilled: for the place of this so detestable a Sea, was expressely limited and layed out, namely, to be in that precinct, where that auncient, famous, and stately Rome sometime stoode. Now this could not possibly come to passe, before that oulde and noble Rome, which was the place of the Idolatrous Em­pire, was ouerthrowne. For this place is called Geddon, that is, a rasing, Harma, of the high place. And thus it could not be tearmed, but after such time as that high Rome was sackt: which was throughly performed by the Gothes, before the chaire of Antichrist was in that place erected. For the Bishops of Rome neuer challendged vnto them-selues the name of Vniuersall Bishop, or tooke vpon them such power of Antichrist, before that oulde Rome was quite defaced. Indeede, she was often before surprized, and ransanckt, but in the ende, she was by the Gothes brought to vtter ruine, when once the Romane Empire was trans­lated thence vnto Constantinople. For to let passe that she was once taken by the French-men, (because indeede that makes nothing for this purpose,) after this prophecie of Iohn, she was surprised thrise, and at last, according to this decree of God, layde flatte in the dust: the firste whereof was perfourmed by the Gothes, while Arcadius and Honorius were Emperours, in the yeare of our Lord 414. but then she was not cleane ouer-turned: the second was by the Vandalls, Marcianus beeing Emperour An­no 449. but neither as yet was she destroyed: the thirde [Page 63] and last was, when Iustinian the first was Emperour, vn­der the conduct of Totitas, King of the Gothes, which was that finall ouerthrowe, and vtter ruine of Rome, where­of that place of the Reuelation is directly to be vnderstood: for then indeede she was foulie handled, then was she tur­ned cleane topsie-turnie, then were her walles beaten downe, then was she so terriblie set on fire, that the raging flambes thereof made hauocke for the space of fortie dayes together, in so much, as it consumed the whole Citie in the yeare 540. but somewhat before that time, namely, from the yeare 534. (as Onuph. lib. 3. Fast. obserueth) by meanes of the warres wherewith they were continually afflicted by the Gothes, they had cleane left off their custome of creating yearely newe Consulls at Rome, and in the Westerne partes, name­ly, vnder the Empyre of Iustinian the first, and after the Consull-ship (which was the last) of Decius, Theodorus Paulinus. And after that, in processe of time, the Romane Bishop vnder the Empire of Phocas, began to vsurpe and take vpon him that prowde stile, to be tearmed the vniuer­sall Bishop of the whole world. So we see that after the sayde ruine of Rome, he sittes me with that stately title in that verie place where oulde Rome was, about the yeare of our Lord 600.

True it is, that Constans, the second Emperour of Constantinople, Nephewe vnto Heraclius, indeauoured his best to restore the Empyre, and accustomed dignitie, vnto Rome agayne: and so likewise after him would other Empe­rours, as the Italians, Berengarius, yea, and some Popes them-selues (as Sigonius reporteth) but they could not, for the secrete counsaile of God was against it: so that meete it was, and so it ought to be, that she should remaine in raggs, and heapes of rubbish, that according to the Prophecie euen of Sybilla, Rome might become a [...] ruyne, and she that was [...]. renowned, should afterward be drowned, in so much, as such as are not well acquaynted with the Citie, might seeke for Rome, beeing in the middest of her.

Againe, if we regard the men and the manners of the Citi­zens, and inhabitaunts of this new Rome repaired, we shall finde that both they and their disposition, are very fit and a­gréeing with the kingdome of Antichrist, the which I had ra­ther should be set out by S. Bernard, (who was a great main­teiner all the time of his life of the Romane dignitie) then by me. He therfore, Lib. 4. de considerat. ad Eugenium 3. Papam, cap. 1. writeth thus of the Romanes. They are the men (saith he) that haue the doing in all things that concerne the Popedome: but what is more apparantly knowne to the world, then the frowardnesse and insolencie of that na­tion? a people not pliable to peace, trained vp in tu­mults: a nation fierce, cruell, intractable, neuer yeelding but where it is not able to resist: what one among a thousand shall ye finde in that Citie, that will preferre ye to the Popedome, without a present bribe or hope of re­ward? try me (if yee will) whether I haue any skill or knowledge of their behauiour. They are principally wise to do a mischiefe, but starke fooles to do any good: they are hated both of God and men, as hauing offered iniurie and violence to them both. Impious they are against God, foole-hardie in matters of religion, seditious a­mong them-selues, enuious to their neere neighbours, discurteous and currish toward Strangers and Forraign­ers: them-selues louing no man, are beloued of none, and seeing they would be feared of all men, it can not be but they should stand in feare of all. They be such as can not abide to be inferiours, and yet knowe not how to be­haue them-selues in superioritie: treacherous and vn­faithfull they are toward their betters; prowde and vn­tollerable toward their inferiours. Impudent they are in begging, and insolent in denying: importunate in vpsee­king, neuer quiet till they are sped, and most vnthanke­full when they haue obtained. They haue taught their tongues to boast of Mountaines, when they meane to perfourme as small matters as Moale-hills: plentifull in [Page 65] promises, but as sparing in performance: smooth-tong­ed flatterers, and dogged back-biters: meale-mouthed dissemblers, and despitefull traytours. Thus farre that famous Doctour Bernard, of Romane manners. But be­fore the dayes of Bernard, one Saluianus, Byshop ofA Citie in Fraunce. Mar­seill, (who liued Anno Domini 480.) in his Booke De proui­dentia Dei, writeth thus of those men: Therefore (saith he) the name of a Romane Citizen, was some-time not only in high price, but obtained also at a great price: but it is now voluntarily refused, yea, abandoned of all men, in so much as it is not only coumpted contemptible, but abhominable. Now, can there be a greater proofe of the im­pietie of Rome then this, that many men of good calling (to whome otherwise the flourishing state of Rome should be a credit and dignitie) should notwithstanding in regard of the wickednesse & crueltie of Rome, be glad to renounce the name of Romanes? thus farre Saluianus. Now these fellowes, in processe of time proued neuer a whit better: nay, another bird of their owne neast, and one greatly accoumpted of among them, I meane Mantuan, speaketh thus of them, Practise ye may at Rome what you will, saue godlinesse only?

But touching that place of the Reuelation, Cap. 16.16. that it ought so to be refourmed and read as I haue set downe Geddon-Harma I learned of Ioseph Scaliger, a man verie excellent in antiquities and other knowledge. For it is certaine that those words were written thus in Hebrew Geddon-Harma, & therfore according to the maner of the He­brewes, we must in reading the words goe from the right hand, toward the left: but the Notarie, who afterward ex­emplified the words, when they were translated out of the Hebrewe, into Gréeke or Latin, following the order that is vsuall with the Gréekes and Latines in their reading, and so beginning at the left hand, procéeding to the right, put downe Harmageddon in stead of Geddon-Harma.

Now this place of the Reuelation is taken and applyed (although some thinke otherwise) in resemblance and imita­tion [Page 66] of that which is written, Daniell 4.11. in these wordes, Hewe downe the tree, where the word Geddon is first, and then Harma followeth next. And that Hebrew word Harma, signifieth among the Hebrews an high place, or (as Hierome would haue it) a porche, or as may be gathered out of Iud­ges 1.17. a place destroyed: and being written with an as­peration, the letter (H) before it, a stately and famous Citie, such as ould Rome was. Lastly in the verie word there is an allusion vnto the name of Rome, being written in Hebrewe, which is exprest with the verie same pricks, letters and all. So doth Hierome thinke, Isa. 21.11. that in the word Romé, Rome was alluded vnto. So Iohn Mercer, a verie skilfull man in the Hebrew tongue, vpon the Cant. 4.6. thinketh that in the word Mor, allusion was added vnto the mount Moria, which was one of the heads of Sion hill. Verie cer­taine it is, that the allusion or resemblance is very fit & proper, in that Roma should be tearmed Horma, that is, that high and stately place, whether ye respect the hilles and scituation of the soyle, wherein it was built and reared, at what time Iohn wrote these things: or the bruite and fame that went of it, because that Citie was more glorious then any other, and was coumpted (as Austine speaketh) the Lady and Mi­stresse of the whole world, yea, euen Virgill in the first of his Eclog. testifieth héereof in this manner:

And agayne:

Vpon all these euidences we may boldly giue sentence, that the seate of Antichrist, the place where-unto all resort that fight against God, is expressely determined and set downe, [Page 67] and that is Rome, which at this day standeth, but built vpon the graue, ruines, and asshes of that auncient and famous Rome, which was layde in the dust by the Gothes: that is, which is seene to be re-edified and inhabited againe, in the verie place where y^e former prowde Citie was ouerthrowne. Re-edified, I say, but to a cleane contrarie purpose to that of the restoring of the second Ierusalem, after the captiuitie of Babylon, which likewise was reared againe in place of the ould. For, Ierusalem was renewed, to the ende that God a­gaine might therein be serued: but this Rome was new ray­sed, that God againe should therein be blasphemed.

The seauententh Chapter.

NOw this question is great, and right worthy the handling, namely, how and in what sence Paule giues the name of the Church vnto this defe­ction or Apostacie, and the name of the temple of God, vnto that companie and crewe of the back­sliders. Is Poperie the Church of God, may one say? In­déede this point hath troubled, and still doth trouble many, and those not vnlearned, who are therefore kept still in Pope­rie, for that they thinke and estéeme the same as the Church of God, although corrupt, and hauing blemishes. Now for the better clearing of this matter, we must thus distinguish. Things that are called after one and the selfe-same name, and haue a resemblance or likelyhood, the one of the other, they are either iust of the same nature and propertie, or else they agree but in part, or in some respect.

This may be perceiued in the state of man-kinde. For al­though all that beare the name of men, are so called, for that they are creatures indued with reason, yet among them, some there are, who but in respect only, may seeme iustly to be so called, as namely, fooles, and monstrously misshapen creatures, which rather resemble beasts then men. But, on the other side, some there are, who in full measure, and abso­lute manner, deserue to be so tearmed, in regard of the perfect vse they haue of reason. Againe it may be perceiued in the condition of an house, for where-as, (to speake properly) that is to be tearmed an house, which consisteth of a roofe, walles, and foundation, framed and compact together, to with-stand the violence and annoyance of the weather: yet some houses there are which performe not thus much in good and perfect sort, as being faultie in the roofe, or decayed in the walles: and some againe there are that perfourme it fully. Therefore the former are tearmed houses but in part, which Logicians call [...], in some respect: and these latter, simplie good, as they speake, [...], absolute. Now the cause why these things which be not so absolute and perfect, are notwithstanding tearmed as the other are, is this, for that these imperfect things haue a kinde of nature and simili­tude, in a sort aunswerable vnto the other perfect things whereof they beare the name. For there are moe things in the world then seuerall names whereby to tearme them, neither is euerie thing called with a proper or peculiar worde belonging to it, whereby it commeth to passe, that one and the selfe-same name is attributed vnto seuerall things, and yet not altogether in the verie same sence. Therefore this kinde of naming is not single or simple, (as the Schoole-men speake) but double and doubtfull. And euen so it falleth out in the word Church, which is indifferently giuen both to the true, and false Church. For if we haue an eye to the true & proper definition of a Church, we shall find that it will agree only with the true Church: the definition whereof, [Page 69] may be this. A companie of the faithfull which serue God sin­cerely, and retaine among them the publike markes of their adoption, which himselfe did institute, as the sacred word, the Sacraments, and discipline: whereby it falleth out, that by these three notes, as being her true and proper badges, the true Church of God doth consist, is marked out and seuered from the erronious and false Church, to wit, by the true wor­ship of God, which is framed as himselfe hath ordained in his holie word, (Ioh. 10.25. My sheepe heare my voyce) by the sincere vse of the Sacraments, which God himselfe appoyn­ted: and lastly, by due discipline and correction of manners. Looke therefore what societie and companie of men haue not these markes among them, I meane none of them at all, it cannot bee called the Church of God: but if it haue but one of those notes, then is it called a Church; but only in some re­spect. But looke what congregation retaineth moe of these markes, the same may with better right be called a Church, than that which hath fewer. Now, if we shall make search af­ter these markes in the state of Poperie, wee shall finde, that the same may be called a Church: but only in respect, because it obserueth and retaineth but a very dead, and darke print of the former notes: namely, the vse and marke of one Sacra­ment, to wit, Baptisme: the which by the speciall prouidence of God, remayned (touching the substance of it) vncorrupt, euen in the darkest time of Poperie: but touching the acci­dents or circumstances vsed in the administration of it, it was altogether defiled, corrupt, and prophaned. Therefore the kingdome of Poperie and of Antichrist is the Church of God, but depending, as it were by one poore marke, and a sie­lie slender thread. But as for the congregations of the Gos­pell, they are rightly and simply tearmed the true Church of God, which is by al these marks to be discerned by the world, and resorted vnto by the faithfull. The like difference was once betweene the kingdome of Judah and Israel, in the last whereof was retained Circumcision onely, least that the marke of their adoption by God, should be cleane put out a­mong [Page 70] them. Agayne, the same discrepance is to bee seene be­tweene that house which we vse for our daylie mansion, where we haue our houshold, and all things necessarie about vs: and betweene an olde tottering Cottage, wherein sometime wee dwelt, but after left it and let it lye desolate: for we vse to call them both our houses: but to speake properly, that only is to be accompted our house, which presently we inhabite, and not that which we haue in such sort giuen ouer. But hereunto ob­iection is made in this sort: if Poperie be the Church of God, then is it the Spouse of Christ: and if his Spouse, then is there none other assemblies that may be taken for the Church of God: For no man either may or can haue two wiues: therefore it is meete ye should adioyne your selues vnto the con­gregations of the Papistes? Whereunto I aunswere, that there is but one Church, (namely, that only which is the true Church of God) which is to bee reputed for the Spouse of Christ: as for the other assemblies, they are to be compted but Harlots. And as Austin speaketh lib. 1. contra. Donat. cap. 10. Whatsoeuer the assemblies euen of the very Heretikes and Scismatikes, haue among them agreeing with the word of God; that the true Church of God acknowledgeth, and challengeth as properly belonging vnto her: for all other congregations are so farre foorth to bee approued as they do consent with the true Church: and so much to be disproued as they disagree from the same. Therefore the state of Poperie, in as much as it swarueth from the true Church, and is flat Papisme, may as iustly be tearmed the Spouse of Christ, as that woman that was maried long ago, but afterwards put from her husband for adulterie by her committed, may be cal­led his wife: who although she receiued long since the bill of Diuorcement, & that all dueties of mariage ceased betweene him & her, yet, in regard of some Rings, which it pleaseth her still to weare, which were once pledges betweene thē of for­mer mariage, is tearmed sometime by the name of a wife. Therefore we acknowledge y^t to be most true, which is writ­ten Math. 24.28. Where the dead bodies are, thither will [Page 71] the Eagles resort. So euery man ought to adioyne himselfe to that congregation which is the Church of God: But this I say, that this must be vnderstood of the true, & not of the false Church: And that that is the true Church of God, wherein ei­ther al the former markes, or at least the principall & chiefe of thē are to be found apparant. But looke in what assemblies the traditions of men are vrged, in stead of the pure worde of God, & in stead of his true worship, méere Idolatrie is main­tained: in stead of the true Sacraments of Christ, the deuises of men are foysted in (all which we see openly practised in Po­perie:) we vtterly denie that those companies are the Church of God, or that they are the same societie whereunto Christ would, or willed vs to resort. Lastly, whereas commonly we say, that the promises of God do belong vnto the Church: that also we hold, is to be vnderstood only of the true Church, & at no hand either of the Papisticall or hereticall Synagogue.

Now, out of this that hath been sayd, it is easily to be ga­thered, that those are not to be accompted Scismatikes, that renounce Poperie, because that in so doing they do not depart from the true Church of God: (from which whosoeuer star­teth is iustly to be charged with making of a Scisme) but ra­ther they are to bee acknowledged for such as haue seuered themselues from that blasphemous Apostacie, & cursed crewe of Apostates: (that is, from a disguised marke or vizar of the Church) in which action of theirs, they are as greatly to bee commended, as those that with all speede rid themselues from filthie & infectious places. But if hereunto the Papists make replie (as they are obstinate in maintaining their errors) and say, yea, but ye were baptized in this Church of ours, why therefore are ye not either re-baptized, or els why do you not continue in, and reuerence that Church wherein ye were bap­tized, and whereunto at first ye gaue vp your names? I aun­swer, it needeth not that we should be baptized agayne, in as much as we haue once alreadie béen sprinkled with Christian baptisme: the which Sacrament (as I haue already shewed) touching y^e substance & material point of it, was kept & conti­nued [Page 72] among the Papistes. Therefore hauing alreadie recei­ued the Baptisme of Christ, wee are not agayne to bee newe Christened. Austin hath often aunswered to this effect to the Donatistes. And yet notwithstanding, wee neither might, nor may for all this, continue still in the Popish Church: nei­ther is it periurie, or Apostacie from him, to whom wee gaue vp our names, if we abandon their societies. For in our Bap­tisme, (the outward signes whereof we receiued at the hands of the Papistes themselues) wee gaue not our names to the Pope: but to Christ, into whose name also wee were at that time incorporate, being thence called Christians: him we pro­fessed, and acknowledged to be the guide of our faith, and not men, not the Pope, nor any Bishoppe: but we, partly through the great vnfaithfulnesse, and partly through the ignorance of our Pastorall teachers, were (and that a great while toge­ther) caried from our Captaine Christ Iesus. And so in the darke ignorance of our blind vnderstandings, by them so be­sotted, we followed the Pope in stead of our Sauiour. But now hauing the eyes of our mindes lightened, through Gods gracious goodnes, we see and acknowledge our error. And therefore with all our hearts in sincere affections, wee vp-seeke, with purpose euer after to sticke to our first and true Captaine, to whome only wee gaue vp our names, to witte, Christ Iesus. Austin in his 40. treatise vpon the Gospell of S. Iohn, saith, we are Gods coyne: but being his monie, we were caried stragling from his Treasourie: and through our fault, the print which he had stamped in vs was worne out. At last he came and refourmed that, which himselfe before had fourmed in vs. Now I pray, call ye this treacherie for a man to vp-seeke his Generall, and his Banner, the which for a time through ignorance he had lost? Or is this to be a Rene­gate? If any man thinke this aunswer of ours not to bee so currant: let him heare Austin in his sixt treatise vpon the Gospell of S. Iohn, speaking thus vnto those that were bap­tized by the Donatists. Hold thou (saith he) that which thou hast alreadie receiued: it is not altered, it is only acknow­ledged, [Page 73] it is the stampe of my Lord and King: it shall bee no poynt of sacrilege in me, I do but refourme the strag­ler, I do not temper with the stampe. For such as Iohn had first baptized, Christ did after admit vnto him. And by baptisme we become their Disciples, in whose name wee are baptized. 1. Cor. 1.13. But if they further obiect and say, that, if wee denie the Papisme to bee the Church of God, be­cause it hath some corruptions: and in regarde of some ill be­hauiours that are amongst them, we shall in so doing fall into the error of the Donatists, who would acknowledge no con­gregation to bee the lawfull Church of God, which had in it any imperfection or blemish at all: I aunswer, that in the pro­fession of Poperie, wee do not respect the lewd demeanours and dispositions of men: neither do we in consideration there­of denie it to bee the true Church of God: but wee weigh the vnlawfulnes or pollution of the thing it selfe, the doctrine they teach, the nature of their Church, and the very ground-worke whereupon it standeth, and finding that it is not the same whereupon the true Church is established, wee cannot yeeld, that Poperie is the true Church of God.

The eightenth Chapter.

THe fourth poynt that is to bee considered in this dis­course, is touching the time of Antichrist: which is a poynt worthie, nay, necessarie to bee knowne, that so Antichrist might the better be descried and auoyded. Now, touching the time of his sayd comming, such as haue written thereof are of diuers opinions. For one Arabianus, (as Pla­tina reporteth in the life of Victor) affirmed and taught that [Page 74] euen then in the daies of the Emperour Severus, Antichrist was risen. And hereunto was he perswaded by the view of the corrupt manners of the Church, & by sight of an infinite number of heresies, which thē were sprong vp. But (to make short) Paule determineth fully of this matter, when he saith, that then Antichrist was to bee made knowne and manifest, when that which hindred was once taken out of the way: For ye know (saith he) what it is that with-holdeth: his words are ( [...]) which now hindereth or with-houl­deth. Now, great search hath been made what those wordes should signifie. For, some do take them in such sence, as if thereby were meant, the Romane Empyre: and some, as if nothing but the publishing of the Gospell were thereby to bée vnderstood, which was first to bee spread ouer the face of the whole earth: which opinions although they seeme to bee di­uers & repugnant the one to the other, yet they may be well, and that easily reconciled. For wee shall finde either of them true, if we consider aduisedly of the matter: For both of them came to passe before the kingdome of Antichrist (wherof now we speake) was setled & established: I meane both the ouer­throw of the Romane Empire, & the propagation of the Go­spel ouer al the world. This reconcilement of these two opi­nions, and this exposition of mine, is confirmed by a very plaine place of Daniel. cap. 2.34. & 44 & 7.13. The words whereof are these. cap. 2.34.

that this one speach and assertion is sufficient to shewe, that Austin was neuer the author of that booke, seeing that in his time, neither were the French Kings so famously knowne, neither was the Empire sustained by the French-men, which began long after in the dayes of the Emperour Valence. Now out of all these things which haue bin spoken, that is gathered, and concluded which I haue affirmed, namely, that both the Gospell was first to be preached, and the Romane Empire to be deminished, before that the Kingdome of Anti­christ could plainely be descryed or established. And touching this ouerthrowe of the Romane Empire, Paule hath indeede made some signification of it, but some-what obscurely, and that he seemeth to haue done in two respects: first, for that he spake vnto Christians, and those that were not ignorant of this prophecie, and of this peece of worke: for they had heard the Apostles in their publike preachings in the Churches, often handling that matter, as it appeareth by their writings. Secondly, to the end that none should thereby take displea­sure: or that any daunger should thereby growe vnto the Church from the Romane Emperours, for that some of the Christians should seeme to prognosticate, and hartily wishe their destruction. But although Paule had vtterly concealed this point, yet it might sufficiently be vnderstoode out of Da­niell the 2. and 7. that such a thing should come to passe.

Yet that place of Iohn, 1. Iohn. 2. seemeth to make a­gainst both this mine assertion, and also this place of Paule, wherein Iohn affirmeth, that in his dayes Antichrist was al­readie come. But vnto this place of Iohn, an aunswere may be easily made, namely, that the foundations and ground-works of this kingdome and Apostacie, were indeede long a­goe framed, by meanes of heresies and heretikes, but yet the whole frame and building of the said state and kingdome, was then at last reared aloft in stature and strength, to the viewe and open sight of all men, after that the kingdome of Christ began to be proclaimed, and the Romane Empire to be reuersed.

The twenteth Chapter.

BVt in this point concerning the time of the com­ming of Antichrist, this question (which contei­neth indéede much more difficultie in it) is mo­ued: whether the time, within the compasse whereof, the kingdome of Antichrist was to be e­rected, be to be found in any place of Scripture certainly set downe and determined: wherein, it is verie certaine, men are of diuers iudgements. Some denie it flatly. And therefore Austin, lib. 18. De Ciuitate Dei, Cap. 25. & 53. saith, that that time is altogether hidden, and vnknowne, and is verie ear­nest héerein, that neither the moneth, nor the yeare, nor the time of his comming, and of his kingdome, can be learned. But they that are of that opinion, seeme to be deceiued: and heerein they erre, for that they vnskillfully, and falsely do at­tribute those things vnto one man (as I haue declared) whom they take should be the only Antichrist, which are to be vnder­stoode of the whole state and bodie of Antichrist. But, that which the Scripture doth in plentifull manner deliuer tou­ching the kingdome of Antichrist, is to be taken of a whole bead-rowle of men, and of a long succession of matters and times. Some therefore are of another iudgement, namely, that the time is expressely set downe and determined, wherein the said kingdome of Antichrist should begin: and yet euen heerein also some dissent from others. For some thinke that [Page 81] the yeare 1000. is the prefixed time, some 500. others 400. after the birth of Christ: but séeing that all these, because for their assertions they ground vpon no certaine and direct place of the holie Scriptures, but rest only vpon doubtfull coniec­tures of their owne framing, we will take an other, and that a more sure course, grounding our selues (except I be decei­ued) vpon a more firme foundation. For if we marke well what the Spirit of God in the Reuelation hath deliuered, we shall finde that the time wherein the state of this Aposta­cie was to be established, is expressely set downe. And that time in verie truth is not so much to be reckoned from the time of Christes passion or birth, as from the time wherein this point of prophecie was reueiled vnto Iohn, which fal­leth out in the yeare 666. as appeareth out of the Reuela­tion, Cap. 13.18. although Irenaeus doth write, Lib. 5. cap. 25. that this place of Scripture hath bin notably corrupted, the words whereof are these: ‘verse 18 Heere is wisedome. Let him that hath vnderstan­ding, coumpt the number of the Beast, for it is the number of a man, and his number is sixe hun­dreth threescore and sixe.’

I haue sayd alreadie,Chap. 7. that these words, The number of a man, are not to be vnderstoode of any magicall or misticall word, which by the arithmeticall computation of the letters therein comprised, would yeeld the iust number of 666. For this manner of noting out a time, is altogether strange and vnknowne in the holy Scriptures. And to be short, it is more méete and agréeing with the brain-sicke Cabalists, then pro­per to the Spirit of God. In the which odde facultie, al­though Irenaeus sometime tooke some painefull study, yet he derided the same in Valentinian, Lib. 2. cap. 40. Againe, those that haue waded therein, (as did Irenaeus and others) we sée how vncertayne they are in themselues, and how re­pugnant the one to the other: for looke how many heads there are among them, so many seuerall iudgements shall we finde.

Now the cause why they all stumble especially vpon this stone, is, for that they do not attentiuely marke the verie wordes of Iohn: and yet the Spirit of God in that place speaketh verie simplie and plainely. For after he had fore­tould the state of Antichrist in the sayd 13. Chapter, and also described what manner of one he should be: he also in plaine sort did set downe the time, wherein all those things should be fulfilled, namely, the yeare 666. which he tearmeth the number of a man, that is a plaine number, and easie to be knowne, not hard to be reckoned, (euen as in Esay, Cap. 8.1. a writing that is plaine and easie, is called the penne of a man,) and in such sort to be coumpted, as men vsually in those dayes were accustomed to number. And these yeares beginne not at the time of Christes birth, but, rather of his suffering, and from the time of Iohn. Therefore the Spirit of God telleth vs, that in the supputation of these yeares, we must vse the ordinarie, and common kinde of reckoning then practised. And the reason why the Spirit of God is so carefull about aduertising vs héereof, is, least when question is made of the comming of Antichrist, we should thinke that those yeares were in such sort to be coumpted, as in Daniell Cap. 9.25. where the yeares of Christes comming are recko­ned by wéekes of yeares: for we should be deceiued if we should take that course. Truth it is, that God would haue the time and comming, as of Christ, so of Antichrist, ex­pressely set downe vnto vs, but yet both of them after a di­uers manner of reckoning. For the time of the comming of Christ, was to be coumpted among the Iewes by wéekes of yeares: but the time of the comming of Antichrist, by a fa­miliar, popular, and common kinde of numbring, such as all men did ordinarily vse. For that kinde of coumpting by weekes of yeares, is intricate, hard, and not so familiarly knowne vnto euerie man: but this manner of reckoning, which is, by adding of yeare vnto yeare, is vsuall, and truly, verie playne and common. God vsed the former, when he dealt with the Iewes, among whome, the number of seauen, [Page 83] was a solemne matter, and religiously accoumpted of, and who were alreadie accustomed to obserue and coumpt ma­nie things by multiplication of seauen weekes, as namely, the yeares of Iubile. But he vsed this latter, beeing more common, which is done, by adding eache seuerall yeare, as it followed in succession vnto that, that went next be­fore, when he had to doe with the Gentiles, among whome, the Church was to be planted, and with whome, that so­lemnitie of seauens, or weekes of yeares, were neuer knowne nor practised, but only this other common manner, where­by they onely added euerie yeare as it followed, vnto those that were past, and went before.

Againe, the Interpretours of Daniell, Cap. 9. bring a­nother reason, why God, in pointing and limiting out the time of the comming of Christ (wherein the great comfort of the Iewes should consist) vsed rather the number of seauens, namely, to the ende that he might compare the time of their exile and banishment, which was, by the space of seauen­tie yeares, with the time of theyr comfort, and his mercie towards them which should ensue, which was seauen times seauentie yeares, that is 490. which number of yeares, those seauentie weekes prescribed by Daniell do amount vnto.

Then after this sort must we number the yeares, & coumpt the time of the Beasts comming, because the Spirit of God him-selfe doth prescribe vnto vs the same manner: whereby it falleth out, that that time wherein the kingdome and state of Antichrist began publikely, openly, and that especially to be framed, and set vp in the Church of God, was in the yeare after Christ 666. Although withall I am not igno­raunt, that after the tyme of Christ, there were dyuers kyndes of supputation of yeares in the Church of God, while some began to reckon at the conception of Christ, o­thers reckon at the gouernment of Alexander, and some againe reckon from the first yeare of Dioclesians Em­pyre: but verely, I my selfe doe thinke, that in this place, [Page 84] those 666. yeares are to be reckoned, both from the death of Christ, and from the time that this prophecie was reueiled in: and especially for the more easie and readie reckoning, let vs beginne to reckon from the time of Christes suffe­ring, so in the 666. yeare after his Passion, that blasphe­mous kingdome of Antichrist, whereof the Spirit of God had fore-warned, had openly, and euerie-where seazed vpon the Church of God. Most certaine it is, that at that verie time, and in that verie yeare, the Papisticall and execrable Masse, a verie defacing and blotting out of the death of Christ, began euerie-where priuately in Churches to be ce­lebrated in the Latin tongue, as Bale writeth in the first of his Centuries, Cap. 80. namely, in the time of Vita­lian Bishop of Rome.

Againe, this number 666. limited for the reueiling of An­tichrist, may seeme to some to be so set by God, for that it con­taineth about the third part of those two thousand yeares, wherein some thinke the world shall stand and continue, from the time of Christ, vnto the ende of the world, only there is a little ouer-plus of yeares in this multiplication ouer and aboue the iust number of 2000. and those are to be allowed to this ende and purpose, that Antichrist might haue a time wherein he should raigne, and after haue a fall. But tou­ching this which I haue affirmed of the numbring of 666. yeares: how true it is, let vs now more attentiuely consi­der. For the issue of things, and the accomplishment of the Prophecie it selfe, ought to be accoumpted an omni-sufficient witnesse and proofe of mine assertion. The which, that it may the better appeare, this I say, and affirme, that it is most certayne, and out of all controuersie, that the strongest bulwarke, or rather ground-worke of the Antichristian king­dome, began then publikely, and in verie deede to be layde, and to be reared vp in the midst of the Church, when one onely man, by the publike consent of Christians, began to be called and acknowledged by the name of Byshop of By­shops, or, Vniuersall Byshop: and this began, and that by [Page 85] the authoritie and will of the Emperour himselfe, about the yeare of our Lord sixe hundred and foure, as is manifest out of Chronicles.

For Boniface the 3. Bishop of Rome, was pronounced by the Emperour Phocas (as I haue shewed before) vniuersall Pope and Bishop of all the world, and that with this prero­gatiue, that this priuiledge to him graunted, should continue for euer to his successours being Bishops of Rome and there seated. This was done by Phocas in the first yeare of his raigne, which is reckoned by all Historiographers to bee the yeare of our Lord 603. Neither did Phocas deale thus libe­rally with the Romane Bishop for nothing: For whereas the said Phocas had villanously murdered his predecessour Mau­ritius the Emperour: by this so bountifull a bribe bestowed on the Romane Bishops (who alwaies could do much in the Citie with the people of Rome) he redeemed, and so recoue­red the fauour of the people, by the helpe and commendation of the sayd Bishop. For before the people of Rome bare dead­lie hatred agaynst this Phocas, for the butcherlie murther so treacherously perfourmed by him vpon Mauritius; and in re­garde thereof they would none of him for their Emperour. Therefore by the industrie of this Boniface Bishop, in way of recompence of so liberall a largis, Phocas was brought in fauour with the people of Rome: who thereupon began in so­lemne sort to crie, God saue the Emperour. It may perad­uenture be supposed also, that Phocas was moued hereunto, in regard of a constitution of Iustinian, (which is to be read. lib. 2. Nouella. 131.) concerning the foure holie Counsells, where the Emperour willeth the Bishop of Rome to sit first in the Synod, and the Bishop of Constantinople after him in the second place. Now, touching this priuiledge graunted by Phocas, it was afterward confirmed in a Synod assembled at Rome, vnder the sayd Boniface the 3. Anno 607. as Sigis­bertus affirmeth. The which Synod consisted of three score and two Bishops, thirtie Priests, and thrée Deacons, where­in there was full power graunted to the Bishop of Rome, to [Page 86] ratifie and disanull the election of other Bishops. After that, in the Synod of Affricke (which was neere about this time, and was assembled vnder Constance the Emperour, ne­phewe vnto Heraclius) this title and inscription was made him: Vnto Theodor Bishoppe of Rome, aduaunced to the toppe of the holie Apostolike dignitie, vnto the holie Father of Fathers, to Theodor the Pope, & highest Prince of all Prelates: the Synod of Affricke▪ &c.

Thus then wee haue found out the foundations of this Antichristian Apostacie and periured state (described here by Paule) publikelie layd, about the yeare of our Lord 604. but yet wee see that here wants of the former number of yeares: for it is to bee sixe hundred sixtie and sixe. How then? For­sooth from that time forward the power of this kingdome and of this vniuersall Bishoppe, that is, of Antichrist, began more and more to incroach, in so much as now, all matters appertayning to the Church of God, began to bee directed at his appoyntment. And to speake brieflie, then began the increasing, the partes and the whole constitution and frame of this Apostacie, openly in the face of the Church to be laied out, fashioned, and strengthened euen as a little Infant, which being within the mothers bellie, receiueth there the knitting together and fashion of his members.

But as yet the foule puppie (Antichrist) was not fullie brought foorth. For hitherto the power of this vniuersall Bishoppe was ouer-shadowed by the authoritie of the Em­pyre, whereunto as yet he acknowledged himselfe subiect. A proofe whereof may bee this, that the election of the Bi­shoppes of Rome, were yet now by the Emperours of Con­stantinople ratified and confirmed, and the sayd Bishoppes were subiect to their censure and reformation, yea and depri­uation, and that after the time that Phocas graunted them this priuiledge.

But at last, after time the authoritie of the Romane Bi­shop began to increase in Italie, and the Maiestie and power of the Romane Emperour, who kept at Constantinople, began [Page 87] to quaile daylie more and more, or rather began now to bee euen at the last cast in Italie: and lastly, when at Rome the Ro­mane Bishops became the Emperours Legates or Vicege­rents, or rather became caruers for themselues, and began in their owne name, and as of their owne authoritie to meddle in Church and Common wealth matters, to dispose of pub­like and priuate affayres, and by the consent of the people to rule the whole roast: then at last they easilie intreated the Con­stantinopolitan Emperours to yeeld ouer vnto them (and that by publike edict, and vnder a faire Charter) all that their in­terest and iurisdiction, which they had ouer the Romane Bi­shops: And further, that they would will and commaund, that whosoeuer hereafter were by the people and Clergie, elected Bishops of Rome, should forth-with, without any confirma­tion therof had from the Emperour, and without sending him a sacred Epistle (as they tearmed it) whereby they protested vnto him their loyaltie; bee reputed for lawfull Bishoppes of Rome, and bee by and by accompted to haue all lawe in their owne hands, not subiect to y^e comptroulement or censure of a­ny. Whereby it came to passe, that now the Romane Bishops needed not the confirmation of any, no not the consent and ap­probation of the Romane Emperour himselfe (who then kept at Constantinople) but euen of their owne swindge, as being now become their owne men, tooke vpon them that authori­tie, power and dignitie. So that from that time forward, the sayd Bishops began to liue as men free from all iurisdiction of the Emperour, that is, without the checke or reach of any man or Magistrate whatsoeuer: yea they began to bee compted like vnto GOD himselfe, not to bee iudged or cal­led into question by any mortall wight. (Canon. nemini. 17. quaest. 3. and Canon. Nemo. quaest. 3.) Now this without doubt may seeme to bee the full height of the Antichristian kingdome, and without all controuersie it is to bee so e­steemed, especially considering that it was erected, came to light, and obtayned so ample authoritie at such a time. And this so great and ouer-spreading power of the Romane [Page 88] Bishop, whereby he was exempted from all censure and iu­risdiction of the Empyre, was graunted first vnto him by Constantine Pogonatus the bearded, an Emperour of Con­stantinople, whose raigne is reckoned to be about y^e yere 666. or as some reckon 668. But yet Charles Sigonius (lib. 2. of the kingdome of Italie) had rather referre the graunt of this priuiledge vnto the yeare 684. Howsoeuer it be, certaine it is that Benedict Bishop of Rome, was the first that euer vsed the benefite of this ouer-lashing and licentious libertie. And it is an easie matter for a Clearke or Scriuener to misse in the compt of a yeare or two: which is to bee refourmed by making recourse to the Reuelation. For it is well knowne to all men, what great diuersitie is sometime found among the Historiographers about the supputation of yeares and times, and that by reason that the Christian Church hath not alwaies obserued one and the same manner of reckoning. Therefore in so great a somme as this, it is like ynough that a few daies should either be added or detracted. Whereby we see it now appeareth, that the kingdome of Antichrist was framed and set vp the very same time and yeare that the spirit of God had fore-tould: namely, Anno Domini 666.

And as for the kingdome of Mahumet, it began about the yeare 623. vnder the Empyre of Heraclius, and in the 30. yeare of his gouernment: So that the kingdomes of Anti­christ and Mahumet differ not much touching the time of their rising. And as for this of Mahumet, it increased so migh­tilie in a smal space, namely, within the compasse of 32. yeres: that by meanes of his Gallies & Nauie, he sodainly brought vnder his subiection the greatest part of Asia the great, Phae­nicia, and part of Affricke in the time of Constance, the sonne of Constantine the yonger, nephew to Heraclius. Anno Do­mini 655. So that wee see, the former yeare and number of 666. mentioned in the Apocal. cannot appertaine to the king­dome of Mahumet. And as for the kingdome of Antichrist, it did neither so speedilie nor so easily spread it selfe abroad as did that of Mahumet.

The 21. Chapter.

YEt there is one thing more, which as it may seeme, may be obiected vnto that, that hath been spoken. And that is Reuelation 20.2. & 7. where it is written that after a thousand yeares Sathan should be let loose, and should trouble the whole world, and gather together Gog and Ma­gog. That is, the Gentiles, aliaunts and straungers from the Church of God, to make warre agaynst her. Some there­fore suppose; that by this place, rather, the time of the com­ming and kingdome of Antichrist is set downe and limited. But how variable and diuers the interpretation and iudge­ments of the auncient writers haue been touching the sence and meaning of that place, appeareth by Austin lib. 20. De Ciuitate Dei cap. 8. 9. & lib. 21. cap. 22. Yet I will speake what I thinke, and which, after aduised consideration had of all things, touching that place, I suppose is to be determined thereof, namely, that those thousand yeares (as is euident, most manifestly, euen by the euent) do not a whit concerne or set out the time of the comming of Antichrist: but rather that they are to bee reckoned and accompted, after that the sayd number of yeares of 666. were once expired. Whereby it commeth to passe, that by succession, in this sort, of times, we haue plainlie set downe vnto vs, what shall fall out and bee perfourmed, almost to the ende of the world. For before the sayd thousand yeeres were to take place, those things should be accomplished which were spoken of Cap. 16.12. namely, that Euphrates should bee dried vp, and a way opened for the Kings of the East to come and make inuasion vpon those Territories and Countries, which were before subiect to the [Page 90] Romish iurisdiction. Which surely is come to passe: For vn­doubtedly those Kings of the East, which passed through Eu­phrates, being dried vp, (that is, which gaue them easie pas­sage through the midst of her Channell) and surprised the Segniories; that belonged to the Romane Empyre, were the Turkes. Therefore it must needes bee that the Turkes Em­pyre, should first bee raised before those thousand yeares could be fulfilled. But if wee begin to coumpt those yeares from the time of Christes suffring: then assuredly before the ori­ginall of the Turkes (which is reckoned to be about the yeare after Christ one thousand two hundred) those thousand yeares will bee fullie expired, and so the Apocalips, that is, the pro­phecie of the Spirit of GOD, shall seeme false. The which but once to thinke, is extreame impietie. Wherefore, I am still of the minde I was of, and begin to reckon those 1000. yeares from the yeare sixe hundred sixtie sixe: which two numbers being put together amount vnto one thousand sixe hundred sixtie sixe. After which tearme of time, those things are then to come to passe and bee fulfilled: which the Spirit of GOD in the 19. of the Reuelation, and the Chapters fol­lowing hath laied open: although withall I knowe it to bee wicked to appoynt, or search, after the verie time and mo­ment of the latter iudgement, Acts. 1.7. Neither haue I that drift, or purpose in this mine assertion.

The 22. Chapter.

THese poynts being thus made plaine, wee are now to lay open the meanes and steppes whereby Antichrist was crept vp by little and little, and whereby Sathan was to finish and bring to perfection this worke of his. [Page 91] And although the same for the most part are alreadie touched in that that goes before, yet Paule hath briefly expressed the same, when in a worde he tearmeth all this mischieuous worke A mysterie. For thereby he sheweth, that so great a wickednesse should bee practised, and perfourmed by Sathan, couertly, craftely, closely, and subtilely. For by the word ( [...]) A mysterie, no excellencie is shewed of that deuilish and Apostaticall doctrine, but only the craft and deceipt of the work-maister, and author of this kingdome, (who is that olde Dragon and Serpent, who also is called the Deuill, Reuelation 20.2.) and yet some take this word Mysterium, in such sence, as though Paule had therein of purpose affec­ted to expresse the great Antithesis, or contrarietie that is betweene the doctrine of Christ and of Antichrist. That as the sacred Gospell of GOD is in very many places of the Scripture called in way of praise and commendation A my­sterie: So Antichrist should also tearme his pestilent and damnable doctrine, by the very selfe-same name of A myste­rie: whereby it might seeme to carie the greater counte­nance of holinesse and maiestie amongst men, and so bee the more plausiblie receiued. And certaine it is, Reuela. 17.5. that the Beast which representeth Antichrist should put vpon his most wicked Superstitions the name of A mysterie. And this maiestie and solemne title he pretendeth to adde credite vnto his false doctrine, and also to the ende men should not make too narrow search into these matters, and at last indeed espie them what they are. And truelie this strong kinde of delusion, was deriued vnto the Papistes (as many things else were) from the very Heathen themselues, who cloaked their Ceremonies of Bacchus, their abhominable Church-rites, and execrable Church-robberies, vnder the name (as it were vnder a seemely vaile) of A mysterie, least such filthie pollu­tions should euen stincke before men. So also the prophane Sacrifices of the Goddesse Ceres, and likewise those bawdie solemnities vsed in the worshippe of Pryapus, and those banquetting Iunkettes which therein were caried about [Page 92] and openly shewed, (as Eusebius reporteth in his Booke De praeparat. Euangel.) were set out by the Pagans, with the plausible title of a A mysterie: As though they were no de­filed thinges, but mysticall, hidden, darke, and (in a worde) verie venerable by meanes of their profound signifi­cations.

And (trust me) it was iust so in the time of Poperie. (The thing it selfe and long experience hath prooued it to bee most manifest and true.) For, vnder what title and colour did they more commend and couer their Idolatries, Supersti­tious Ceremonies, yea and apparant blasphemies? but only hereby in tearming them Mysteries, Secrets, vnderstood but of few, and which were not to be published or made knowne. So, all the masking attire of their Bishops at their first con­secration, and after at their installing, being alreadie conse­crate. So all the Stage-like furniture and implements at the celebration of their blasphemous Masse: So their Ha­bites in Monkerie, and to make short, an infinite companie of horrible blasphemies, and wicked actions of theirs, are borne and boasted out as sacred and holie, because (forsooth) they are solemne and mysticall in their significations: where­as notwithstanding, in very trueth they contayne nothing else then meere coniurings agaynst God himselfe, and plaine blasphemies agaynst the bloud of Christ.

Therefore, the meanes whereby this kingdome and im­pietie is established, is, and euer was, craftie couzoning, and deceipt, and that vnder the goodlie pretence of godlinesse and of holie mysteries: intrapping by that meanes the simpler sorte, who were not able to iudge of the matter by the rule of Gods word.

The 23. Chapter.

NOw S. Paule hath with-all signified vnto vs by the word Worketh, or, is a working, that the said kingdome, and wofull state of Apostacie, should rise by degrées as it were, and not be brought to his fullnesse in a short time. The which caution giuen out by him, containeth in it an aduertise­ment, that was verie méete and necessary, euen for the Church that then was, whereby they should the more warily perceiue and shunne the subtilties of Sathan.

Therefore this assertion of Paule teacheth vs thus much, that this kingdome of Antichrist was to be raised vp a little at once, and not to be perfected either in a moment, or in a day or houre. But yet the Schoole-men are of another opi­nion: for they thinke that it should start vp and aduaunce the head on a suddaine. But Paule affirmeth another thing, namely, that Sathan, the craftie contriuer of it, should closely and by sleights worke and set forward the same: and at last, after long protract of time, and many circum-uentions spent, should obtaine his purpose. But before we open the same a­nie further, or teach more at large the truth thereof, I thinke méete first to aunswere an obiection which may séeme to be raised out of Reuel. 17.12. & 17. the verses whereof, are as followeth.

For so is this place to be set together, as that the 17. verse do immediatlie follow the 12. for that there is a mis-placing of verses, and a renting asunder of the Chapter, through the fault of the Printers: which also hath happened in other pla­ces of the same booke, as the learned Theodor Beza hath ob­serued and taught vpon the 15. verse of the 16. Chapter.

It séemeth therefore that this is meant héereby, namely, that the Beast should receiue her saide power of those tenne Kings for an houre, which if it were true, it would giue great strength vnto the opinion of the Schoole-men. But mine aunswere héere-vnto is, that this place of the Reuela­tion doth not properlie appertaine vnto that Beast which re­presenteth Antichrist, but rather vnto that which is a figure of the Romane Empire; and that not as it was afterward, when it was remoued vnto Constantinople: but as it was while it remained in Italie. For it is said that it should come to passe, that before those tenne Kings should arise, which should vtterlie ouerthrowe Rome, and the dignitie of the Ro­mane Empire, there should tenne other appeare, (and that at one time or instant) which should indeauour to raise againe in Italie the Empire of Rome, and giue and restore vnto that first Beast her auncient Kingdome, but, should nothing pre­uaile. Wherefore that place of the Apocalypse is directly to be vnderstoode of those who attempted to restore and set in place the said Empire, not in the East and Constantinople, but in Italie and in Rome it-selfe: who also, as the Spirit of God hath specified, should be in number tenne, but as yet (when Iohn wrote) were not begun, or come at all: and further, should arise, all, much about one time or instaunt, and con­tende for the re-establishing of the sayde Romish Empyre. After whome, tenne other should succeede, who contrary­wise should deuoure the sayde Empyre, that is, should vt­terly, and from the verie foundations turne vpside-downe, and put out the same.

Therefore ouer-passing the opinions of other men, and specially of those, who thinke that those tenne Kings, which should fauour the Beast, were suche Emperous as liued before the dayes of the Emperour Domitian, (for theyr opinion swarueth cleane from the meaning of that place.) This I affirme, that this place of the Reuelation, (which is read, Chapter 17. verse 12. and 17.) is to be vnder­stoode of those tenne Emperours and Kings, who raigned last of all in Italie, after such time as the royall mansion of the Empire was transported vnto Constantinople, at what tyme the Constantinople Emperours had mutch adoe so holde the possession of Italie, which at last came to passe immediatly after the death and murther of Valentinian the third, that valiant Emperour that was of the bloud-Royall, about the yeare of our Lord, 459.

For it appeareth by Histories, that incontinently after the sayde murther, tenne Kings at once did start vp in a moment (or verie short time) who reached after the Em­pyre in Italie, and laboured by might and mayne to re­couer the decayed credite and countenance of the same. Therefore they are the tenne Kings or Emperours which should receiue power for an houre. And to the ende this my opinion and interpretation may appeare the more true, I will now recite them in order as they were. Therefore, the first of these was.

• 1. Maximus, who was the verie murtherer of the sayde Valentinian, and was him-selfe in the second moneth of his Empire slaine by Gensericus King of Gothes, and cast into the Riuer Tibris.
• 2. Avitus, who in the first yeare of his Gouernment, was deposed by Richimer a Gothe.
• 3. Maiorianus, beeing at that time made Emperour at Ravenna, died before the third yeare of his Empyre was expired.
• [Page 96]4. Severus made Emperour likewise at Ravenna, was poy­soned within the tearme of thrée yeares after he came to the Crowne.
• 5. 6. Anthemius, & Richimer a Gothe, admitted to the ad­ministration of the Empire, and participation of Affinitie by Anthemius: he likewise was taken away within the time of foure yeares of his regiment.
• 7. Olybrius, sonne in lawe vnto Valentinian the third, cre­ated Emperour, who liued but seauen monethes.
• 8. Glycerius, made Emperour at Ravenna: he also liued not one whole yeare, but was slaine by Iulius Nepos.
• 9. Iulius Nepos was foorth-with slaine by Orestes Maister of the Horsses.
• 10. Augustulus sonne of Orestes, after he had bin Emperour one yeare, was deposed by Odoacer. This man was the last of the Italian Emperours. And after these, other Kings be­gan to rule in Italie, which not once thought vpon the redu­cing or restoring of the Italian Empire vnto her former dig­nitie, but laboured their vtmost, her vtter ouerthrowe: for they were barbarous men, such as were the Rugians and Gothes, who began now openly to beare rule in Italie.

Now all these Kings, of whome I haue spoken, raigned almost but an houre, that is, a verie short time and space, yea, they raigned and died much about a time, in as much as all of them came to the Crowne within little lesse then the compasse of tenne yeares: and it may be, that the Image thereof, (I meane the state of Poperie) may héerein resemble her [...]. plat­fourme, and agrée iompe there-with, in hauing her tenne last Popes verie short liu'd, for a finall conclusion, and ruinous confusion of that kingdome.

Therefore both the number of the Kings which is specified in the Scriptures, and the verie short time of their gouern­ment, confirmeth my interpretation, and proueth it to be most true: which I had rather follow, then that exposition which Primasius giueth of this place, vnderstanding by an houre any time, whatsoeuer, either short or long, where-vnto, [Page 97] the 8. Chapter, verse 1. of the same Reuelation, is re­pugnaunt.

The 24. Chapter.

WHich being so, we are now to lay open, by what steppes this seate and tyrannie of the Romane Empire, stept vp to such a tipe and magnificence, and how at last it attained his finall furniture and perfection of building, in the place ofGeddon-Harma. desolation, that is, where the sheards and asshes of ruinous Rome were to be found. The first and originall ground-workes in laying and establishing the kingdome of Antichrist, were three, to weete, the errours of Heretikes, the contentions of Bishops, and the superstiti­ous deuotions, and excessiue liberalities of Christian Prin­ces: for so, that, their foolish and immoderate largisse besto­wed vpon the Church, is rather to be tearmed; then true deuo­tions: for they were too-too ouer-lasshing and cockering, fa­uourers towards the Church, and chiefely, the Church of Rome. And touching these three causes, which I called ground-works, of the Antichristian kingdome, it may easily be perceiued, that they likewise were three mightie and effec­tuall steps or degrees, whereby Antichrist by little and little reared him-selfe vnto that huge, and tyrannous power which afterwards he attained.

And first, touching errours in matters of faith and religion, truth it is, that the Romane Church, yea, all the Westerne Churches remained more pure and sound then the Easterne, and those in Syria, by two especiall meanes, the one, for that in the Weast there were continuall persecutions stirred vp by the Emperours of Rome, the other, for that the wits of the Westerne men were alwayes more grosse and dull, where­by it came to passe, that they of the Easterne Churches re­payred often, in matters of doubt, vnto the Church of Rome, and required their iudgement and helpe, in condemning new­sproong Heresies, and so by this meanes, the credit and esti­mation of the Bishop of Rome, began more and more in won­derfull sort to increase, and be highly reputed of in the Church of God: for the many and diuers Heresies that then were, did not only shake the Christian faith, but made it as a mat­ter greatly doubted of, among many, in the East especial­lie, where-by also they made readie way for that generall back-sliding which after insued. And therefore those Here­sies are called by Chrisostome, Armies of Antichrist, espe­cially such, as sprang last, whereby, bitter contention was raysed, and heald, repugnaunt to the word of God, tou­ching the natures of Christ, and of their vnion or lincking together, of the office of Christ, and of the merits of our workes, suche as those were which were stirred vp by Ar­rius, Nestorius, Eutyches, and Pelagius: which Here­sies were both most detestable, and most forceible, to ouer­throwe the vprightnesse of mens iudgements. And there­fore by this meanes, vpon a suddaine, the superstition of Mahumetisme, began in the East, and by occasion of the continuall dissentions that were among the Christians, tou­ching such points of Doctrine, it was admitted willinglie, and preuailed greatlie. For the Easterne Churches were now tainted, turmoiled, and foulie deformed, with an infinite number of heresies: for looke how many heresies there are a­bout matters of faith, and doctrine, so many foule blots and blemishes there are in the Christian Churches. And truely, [Page 99] Chrysost. vpon Math. Hom. 49. obserueth very wel, that after such time as Theodosius y^e great, had once graunted temples and places of publike assemblies euen vnto heretikes, it came to passe that the Churches receiued great deformitie, & won­derfull increase of heresies. Therfore the Churches of y^e East séeing they had lost all credit and reputation of Christian pro­fession among their neighbours & countreymen at home, they intreated Symmachus, then Bishop of Rome, that he would by his censure cōdemne the heresies of Acatius, seeing that as then the Easterne Bishops had no such power & authoritie o­uer their people: so also they desired of Agapetus y^t he would depose Antimus Bish. of Constantinople, as an heretike. And to make short, all Ecclesiasticall histories are plentifull in such examples. This therefore was the first meanes, whereby the kingdome of Antich. began to get footing. The secōd meanes hereof was, the continuall dissentions, garboiles, brawles, & wofull contentions of the Bishops among thēselues, whereby not only thēselues became odious among men, but euen the doctrine of Christ, wherof they were the pillers, begā to grow into vtter cōtempt. These sturs were very cōmon in the Ea­sterne Churches, but not so vsuall in the West, by meanes of the continuall persecutions that were there: for idlenes & long rest, doth make mē more wanton & dissolute, whereby it came to passe, y^t the Bishops that were thus molested, were glad & faine to flie vnto an other Bish. of greater coūtenance, wherby they might be eased, & kept frō wrongful dealings offered thē by other Bishops. Now as for the Bish. of Rome, he no doubt by meanes of the famousnes of the City it selfe, seemed the most principal, who also was ready & willing to yéeld his hel­ping hand in the redresse of other Bishops their distressed e­states: for both Athanasius being put out of his Bishoppricke by the Arrians, made his repaire to the B. of Rome, as vnto a sure refuge: & after him Fabianus, & before him many other did y^e like, as appeareth by histories, infinite it were to reckon vp all exampls in this behalf, in so much as in processe of time this repaire vnto the Romane Bishops in times of exigence, procured him great authoritie among all nations in Christen­dome: [Page 100] and that indéede so great, as that the said Bishops did there-by easily take occasion to abuse it. Where-vpon, Ber­nard Lib. 1. & 4. de considerat. ad Eugenium, complaineth greiuously that the Bishop of Rome bestirred him-selfe so, as where-by he shewed that he had indéede all fullnesse of po­wer, but not of iustice, when once it began to be iustified by A­postolike authoritie, that monstrous men, & very prodigious beasts should be admitted vnto Bishopricks, and high Eccle­siasticall preferments. This therefore was the second degrée whereby the Antichristian kingdome was aduaunced. The third & last, was the excessiue & coying fauours, that certaine Princes, & especially Emperours bare to that Sea: for this third point was likewise a principall piller in that building, for in those dayes not only all men of all sorts contended to their vtmost, euen like mad men, to lade those Bishops with immoderate wealth and possessions: but euen Emperours them-selues heaped vpon them honours, priuiledges, and o­ther dignities belonging to the maiestie of an Emperour, or the office of a ciuill Magistrate, in so much, as they submit­ted vnto the censure and approbation of the Bishop of Rome, both their owne Decrees, and the Constitutions of the Sy­nods. Iustinian the Emperour sent Ambassadours vnto Iohn Bishop of Rome, to procure his approbation of the booke of Ciuill Lawes, which he had made, and published, as ap­peareth by the Epistle prefixed before the said Coade of Iu­stinian. Yea, some Emperours haue ouer submissie giuen it out thus, that, Their Lawes do not disdaine in waie of i­mitation, to resemble the holie Canons, as though (for­sooth) the maiestie and aucthoritie of Emperiall Edicts, were farre inferiour vnto that of the Popes Decrees and Canons. And in truth, where-as those Emperours did (not so proui­dently) bestowe vppon those Bishops so great reuenewes: what else did they bring to passe in the ende, but only a disper­sion of deadly poison in the Church? the which some of the Popes owne claw-backs haue written, was heard in the life of Silvester the firste, distinctly vttered in the ayre, [Page 101] what time so large reuenues were graunted to the Church of Rome, by Constantine the great. Ierom vpon Malachi wri­teth plainly, that the Church after that it came to the protec­tion of Christian Princes, it increased in power and riches, but decreased in vertue and godlinesse. Lastly, to what ende were there so many priuiledges graunted by them, both to places and persons Ecclesiasticall, especially to the Church of Rome, whereby they were exempted from all power and iurisdiction, euen of ordinary Magistrates, so that they might be without checke of any, hauing libertie to liue as licentious­lie as they list.

These were the vnhappie beginnings and procéedings of so great tyrannie, whereby the kingdome of Antichrist, and this generall Apostacie was founded, increased, and made strong. And yet this so great power receiued also some fur­therance euen by Iustinian the Emperour, and somewhat be­fore the time of Phocas, by vertue of a lawe of his in Nouella authent. 131. de quatuor sanctis concilijs.

The 25. Chapter.

BVt Sathan the craftie work-maister wrought not only by these engines and subtile practises, in ad­uauncing the kingdome of Antichrist, but applied also other deuises of his, as if he were to set abroach all the policies he had, and vtmost indeuour he could, in wea­uing this webb. For vnto these beginnings and proceedings were adioyned other causes and occasions, as hang-bies; which were neither small in themselues, nor feeble in their force: Namely, first the fame and renowne of the Citie of Rome it selfe, which was called the head of the world. Se­condly, [Page 102] the decaied estate of the Empire, and the emptie seate thereof being at that time translated vnto Constantinople. Thirdly, the bountifull benefites of certaine Bishoppes of Rome bestowed vpon all Jtalie in generall, and more perti­cularly and specially vpon Rome it selfe, as testimonies of their loue, and pledges of their care which they had of their Citizens and sheepe. For Leo the first, Bishop of Rome, went out and met Attilas, who was making inuasion vpon Italie, and turned him backe, hauing pacified him with a very milde speach, in so much as that furious Beast (at whose verie name al men trembled) being soothed vp; without once touch­ing any part of Jtalie returned into Pannonia. Pelagius the first, Bishop likewise of Rome, did so asswage Totilas, a most cruell tyraunt, by humble suite and petition, as that when he had alreadie surprized Rome, and in great rage was deuising how to bring it to vtter ruine: yet he obtayned thus much of this angrie and furious Totilas, that euen Totilas himselfe should inhibite further fierings and slaughter to bee commit­ted in Rome. There are other great good turnes recorded of other Bishops of Rome, employed either vpon all Italie, as by sending or intertayning Ambassadours: or els perticular­lie vpon Rome it selfe: which things, worthelie procured to them and their successours, great and speciall fauour, not on­ly at the hands of Jtalians and Romanes, but also of strangers and men of forraigne Nations. Whereby it came to passe, that for remedie agaynst the iniuries offered of some officers, and Lieutenants, yea such as were without the precincts of Italie; appeales were made vnto the Bishops of Rome. So did Victor Bishoppe of Fausienna, call for assistance at the hands of Gregorie the first, Bishoppe of Rome, agaynst the Iudges in Affricke, which committed many things with wrong and violence. So likewise he tooke into his protection Isidore Mustellus, and Constantius, agaynst the hard pro­ceedings of their Bishops. And in like sorte he yeelded his helping hand vnto Adrian Bishop of Thebes, agaynst Laris­saeus & the Metropolitanes of Iustiniana (epist. 46. induct. 11.) [Page 103] So also did the saide Gregorie write verie sharply vnto Brunchilda the Queene of Fraunce, for that she did wicked­lie permit the Jewes within her Dominions, to intertayne and keepe Christians as their bond-slaues. And to conclude, thence it came to passe, that verie barbarous people, and the Princes of Gotland (although as yet they were aliaunts and straungers from the profession of Christianitie) had the Bis­shoppes of Rome in very great accoumpt, and indeuoured to increase and set out their creditte and estimation to their vt­most. For Atalaricus King of the Gothes, caused by publike edict and proclamation, that Boniface the fourth, and Iohn, Bishoppes of Rome, should bee highly reuerenced and worshipped by the people and Senate of Rome. And after him Theodoricus, a King likewise of Goteland, com­maunded the same to bee perfourmed. To make short, that I might herein comprize and shut vp all things as neere as I can, the principall piller of this authoritie and tyrannous power, was founded vpon that famous saying of Christ, so much tost and boasted of, but mis-vnderstood, Feede my sheepe. Iohn 21.16.17. The which the Bishops of Rome contending with tooth and nayle, will needes haue to bee vn­derstoode of Peter and his successours only, and in no case of Paule or of Iohn, who was most beloued of Christ, or of their successours, affirming that they are the true and proper successours of Peter, vnto whom alone this power doth ap­pertaine. Wherevpon it began that Peter was tearmed the Prince of Apostles, and the Bishopps of Rome (which boast themselues to be his successours) make challenge of this pri­uiledge, as tied so straight vnto this seate & Citie of Rome, as looke whosoeuer shall bee thereunto installed, are without all controuersie indued with the like power. But what saith Ber­nard vnto Eugenius Bishoppe of Rome, touching this mat­ter? Epist. 237. Surely in great disdaine he writeth thus. A true successour of Paule, will say with Paule, not as be­ing Lords ouer your faith, but furtherers of your ioy. And he that is an heire of Peter, will giue eare vnto Peter, [Page 104] speaking thus, not as bearing rule ouer the Cleargie, but as patternes vnto your flocke. Who will perfourme this vnto me, that I may see before I dye the Church of God as it was in olde time; when the Apostles let downe their nets, not to catch siluer or golde: but to catch soules? Whereby it sufficiently appeareth, that he thought nothing lesse, then that the Bishops of that Sea were to be reputed the true and lawfull successours of Peter or Paule. These there­fore were the beginnings, proceedings, degrees, and suppor­ters, whereby the kingdome of Antichrist was strengthened, and at Rome especially established.

The 26. Chapter.

ANd yet this power and Empyre neither came to perfection at last, neither was vsurped at first without the great grutching and resistance of ma­nie. For at all times, yea after the Apostacie was once begun, there were euer one or other, either good men, or Bishoppes, which openly gain-sayd it, and condemned it as wicked, opposing also themselues agaynst it franklie, and to their vtmost indeuour, by whose meanes the Lord did suffi­ciently fore-warne his Church, if it could bee wise, to beware of this yoke of bondage. And truely in the yeare 600. what time as yet it was in the swadling cloutes and beginnings; all the Greeke Churches, and especially that of Constanti­nople, and which was dispersed ouer Dacia, & Illiricum, or Sla­vonia, stood stoutly, and cried out agaynst that vsurped power. Those Bishoppes which accused Symmachus, Bishoppe of Rome, before Theodoricus King of the Gothes, among o­ther crimes which they layd to his charge this was the prin­cipall, [Page 105] for that he reputed himselfe as a lawles man, without the checke or comptroulement of any, that is, not subiect to the censure of any man, or Magistrate whatsoeuer (as appea­reth in Canon Nullus. distinct. 99.) Dinoth an Abbot in Britaine, that is, in England, did likewise lustely oppose him­selfe agaynst the same. Gildas in his treatise (De castigatione Ecclesiastici ordinis, of the correction of the Ecclesiasticall state) teacheth that this pertaineth to all Bishops, and not vn­to any one, where it is sayd, Whatsoeurr thou shalt loose, &c. Agayne, some of the chiefe and best learned Bishoppes of Germanie and Fraunce, (as appeareth out of the storie of A­ventine in his Epistle to Anastasius) resisted both the begin­nings and goings forward of that kingdome. For I will not speake of the Counsell of Carthage, where, when as the Ro­mane Bishop would haue brought in this tyrannie, he was o­penly by the whole assemblie accused and conuinced of forge­rie. The which treacherous tricke, Marke, Bishop of Ephesus obiected likewise publikelie agaynst him in the Counsell of Florence, Anno 1439. Lastly, Belisatius, Captaine of the guard vnder Iustinian, did of himselfe depose the Bishoppe of Rome, being suspected of trayterous dealing agaynst the Citie.

In the yeare of our Lord 700. when as this throane of po­wer and Apostacie was somewhat setled, and that by the good liking and consent of a great many: yet Paulus Bishoppe of Creta, gain-sayd it, and at no hand would graunt lisence vnto Iohn Bishop of the Citie Lampio, to make an appeale vnto the Sea of Rome. The Church of Ravenna admitted of no o­ther head than her selfe, neither would she (although she were in Jtalie) bee subiect vnto the Church of Rome, as touching Maister Pope. Nilus Archbishop of Thessalonica, did likewise write a verie learned booke agaynst the primacie of the Pope. And as yet Greece made open resistance, agaynst this power and tyrannie of the Romane Bishop, and alwaies disclaymed the same, and that in such wise, as when Iohn Palaeologe Emperour of Constantinople, and Ioseph the Patriarch of [Page 106] that Citie, and certaine other Bishoppes of Greece (among whome Bessario was one) had in the Florentine Counsell (Anno Domini 1439.) approued of this power of the Ro­mane Bishoppe ouer all Churches: they were for so doing reproued, and excommunicated by the other Churches of Greece and the Easterne parts of the worlde. Nay, which is more, the Pope himselfe doth yearely by couenant, giue a peece of golde vnto as many Greeke Bishops, as will vouch­safe in the celebrating of their Masses, to call him chiefe Priest. In the yeare of our Lord 1140. (at what time Ber­nardus Abbas Clarevallensis liued) Arnolde Brixianus, an eloquent man, and a Monke, declaimed lustelie all his life time, agaynst this Primacie, and tyrannie of the Pope, as Si­gonius writeth (lib. 11. de Regno Italico) of whō also mention is made by Bernard himselfe in his 195. Epistle, whome therefore Innocentius the second Bishop of Rome, condem­ned for an Heretike, when now all the worlde began to al­lowe of this Romish crueltie. Therefore wee see that in all ages there were some which openly, euen in the assemblies of Synods, cryed out agaynst this vsurped power: vntill at last (as was fore-tould by the Spirit of God) Antichrist and his doctrine preuailed and bare rule, (for so it pleased God to reuenge the contempt of his worde) while in the meane time euery man held his peace, and submitted himselfe thereunto in most miserable and slauish manner: which continued to the wonderfull great hurt of all Christendome, vntill such time as Iohn Wickliefe was raysed, and stirred vp by God in England, who opposed himselfe manfully agaynst it, and was the first man that with great valour cut the very sin­newes of it a sunder. After whom, by the great goodnesse of GOD, Iohn Husse, and Ierom of Prage, were giuen vs, the verie two Oliue braunches spoken of Reuelation 11.4. After them succeeded Luther: and after him Iohn Cal­uin, and others, valiant and couragious Souldiers armed with the Spirit of GOD, who with great courage set themselues agaynst this doctrine and tyrannie: the which, [Page 107] for the most parte they haue, by the grace of GOD, sha­ken and brought to nought, although notwithstanding it supporte it selfe, as well as it maie, with Figge-tree boughes.

The 27. Chapter.

THE sixt poynt that wee are in this treatise of Antichrist to consider of, is directed altogether to the comfort of the Church: for it handleth his ouerthrowe and destruction. Now, it is very requisite and necessarie that this same should bee added, least that the godlie should faint and be dis­couraged, while they should bee infourmed of the greatnesse and long continuance of this kingdome of Antichrist. But now with ioyfull hearts they heare, that it is to bee ouer­throwne and cleane taken away, by the same Spirit of God, that gaue them intelligence of the other. Therefore if que­stion bee made what shall become of this Apostacie and vn­happie kingdome of Antichrist? Paule maketh aunswere, that it shall be quite defaced. And if it be demaunded how, or with what weapons? he likewise aunswereth, By the Spirit of God his mouth. Lastly, if it bee further inquired, when, or at what time this shall bee perfourmed? Paule likewise aunswereth thereunto, saying: At the glorious appearing of our Lord Iesus Christ.

Therefore this one head, containeth these three distinct and seuerall braunches. And doubtlesse touching the ouerthrowe of this most wicked kingdome of Antichrist at the last: both [Page 108] reason it selfe perswadeth no lesse, and the authoritie of holie Scriptures, which are of reuerend, and sacred estimation a­mong vs, doth conuince it. With reason (I say) it standeth, for that the kingdome of Christ and of Antichrist cannot stand together, (for they are things repugnant and cleane con­trarie one to an other) and seeing that GOD hath made pro­mise that the kingdome of Christ should bee both free, and last for euer, it must needes bee that the kingdome of Anti­christ, which hindereth the same, should bee taken away. For otherwise it could neuer come to passe that Christ should freely beare rule ouer all. And, that a perpetuall and euerla­sting kingdome is promised vnto Christ; these places prooue. Psalme 2.8. Daniell 7.14.27. & 2.44. Luke 1.33. Now, this vniuersall defection whereof I haue spoken, is reckoned among the chiefe and principall enemies of Christ and his kingdome, which he at the last should subdue. 1. Cor. 15.25. Wherefore it must needes bee that the same should be in the ende ouercome, and trodden vnder feete. And touching the sacred authoritie of holie Scriptures, this is most plaine and euident, that the most auncient Prophecies of the Lords Prophets, haue beate vpon this poynt, that the kingdome of Antichrist should bee ouerthrowne. Dan. 7.27. Reuelation 19.20. And lastly, vnder the type and figure of that renow­ned and famous Antiochus, (who is set out vnto vs, to re­present Antichrist) the same matter is layd open vnto vs. Dan. 8.23.24. and in the verses following.

Therefore let vs comfort our selues and be of good hope, and let vs stand stiffe in this our strife, for the recouerie of Christes kingdome, in as much as from the Lordes owne mouth wee are assured, that at last the trueth of the Gospell shall preuaile, Christ shall get the victorie, and the kingdome of Antichrist bee cleane spoyled. Trueth it is, that it lea­neth vpon many supporters, and is maintayned with great force, and it seemeth a matter of infinite labour, difficul­tie, and doubt, to bring to ruine the Romane route. But who can resist the will and decree of GOD? Who can [Page 109] let, that it bee not executed? Séeing there are so many plaine prophecies of the ouerthrowe of this kingdome. There­fore we are not only to conceiue hope that it shall so come to passe, out of that generall rule set downe, Esay 60.12. Euery nation and kingdome that will not serue me, shall be de­stroyed: but much more are we there-in to be strengthened out of this perticular prophecie of Paule, set downe of pur­pose in this place.

But withall, out of this verie place, the doating dreame of the Manichies is confuted, wherein they affirmed that that originall power, which as check-mate, is opposite in all things vnto the true God, and to Christ, should be of an euer­lasting continuance.

In the second place we are to consider by what meanes this so mightie and large a kingdome of Antichrist, shall at last be disanulled: Paule aunswereth, that it shall be done by the breath of the Lords mouth. Therefore it must néedes come to passe, that the same shall be brought to nought after an o­ther sort then men thinke, or then other kingdomes be ouer­throwne. For by this manner of speach, or circum-scription, Paule setteth out the word of God ioyned with the true sence and power thereof. And the reasons that may be yéelded of this so strange a iudgement, may be diuers: as first, that sée­ing the kingdome of Antichrist (which is a meere back-sliding from the Christian faith) did at first arise, and was afterward vp-heald by disguising and deprauing of the word of God: so by the faithfull and sincere publishing of the same, it should be brought to ruine. Againe, seeing that this state and condition of things is a kingdome of darknesse and ignorance, it must needes fall by the light and knowledge of the word of God, and by vertue of the truth thereof, when once it begins to shine. For as by the rising of the Sunne, darknesse is dispel­led, and by the dawning of the day, the night vanisheth: so, the bright beames of the Gospell breaking foorth, the king­dome and doctrine of Antichrist must needes be descried, and wholie destroyed. Lastly, Daniell 2.44. & 7.27. & 11.45. [Page 110] maketh no mention of any other kingdome, which should be raised after the preaching of the Gospell. For Daniell spea­keth but of foure Monarchies, after which is promised a king­dome of Saincts & holy ones, which should continue for euer: and so hath he made knowne vnto vs, what shall be the state of the world, euen vnto the latter day: but the Spirit of God mentioneth not any other Monarchie which should succéede, and supplant Antichrist and his kingdome: therefore it must needes be, that this last, euen the Monarchie of Christ, should last for euer. And touching the kingdome of Christ, it consis­teth and worketh mightely by the preaching of the word of God: therefore by these weapons, and by this meanes, the kingdome of Antichrist is by Christ to be ouerthrowne. And as heere the word of God is called the breath of the Lords mouth, so in Esay 4.11. by the spirit of his lips, is meant the word of God working effectually, because the bare sound of the word, without the spirit of God, is simply, and of it-selfe, of no force: therefore, whatsoeuer good is wrought in vs by the preaching of the word, is to be ascribed wholie vnto God alone. Now, the reason why there shall not follow a fift Mo­narchie after the fourth, this (in my opinion) can not so iustly be alleadged, which notwithstanding some make accoumpt of as of a very sound one, namely, because in this latter, and lan­guishing ould age of the world, there can no such might and force of mankinde be raised vp, as may be thought méete for the establishing of a Monarchy. For vnto the erecting of the same great powre, were requisite, and great pollicie for the cōtinuing thereof: both which are now wanting to the world, it being become so aged and crooked an ould man as it is: for it is now in his decaied estate, all forces of his nature being almost spent: this is their reason. Wherevnto to make aun­swere, this I demaund, can not God as easily now rayse vp men as strong in bodie, and as politike in wit, as before he hath done, when he set vp the former Monarchies? For what is the reason why he can not do the like if he listed, being in himselfe he is omnipotent, & remaines alwaies vnchangeable [Page 111] and like himselfe? what then is the stay or impedimēt héereof? forsooth because it stands with the Lords pleasure to haue this victorie atcheiued by the only power of his word, and prea­ching of the Gospell, to the ende that so he might the better commend his said doctrine to vs, in shewing vnto vs the infi­nite might and maiestie of the same, the which notwithstan­ding men commonly neglect and set light by. This mine opi­nion is confirmed by that in the Reuel. 19.21. where the An­gell of God sheweth, that the false prophet (the Prince of this damnable crewe) and his adherents, should be slaine with the sword of the Lords owne mouth. And, no doubt, the sword of Gods mouth, is the force, and efficacie of the very word of God, the which is apparant both out of Heb. 4.12. and also out of another place of scripture, which is Reuel. 19.15. & 1.16. the like is also taught Iere. 1.18. and hitherto is to be re­ferred that of the Psalm. 149.6. where it is written, that the Saincts shall haue in their hands a two-edged sword, that is, the power-full word of God, to destroy and bring to con­fusion the wicked and vngodly.

The 28. Chapter.

BVt heerevnto obiection is made out of Reuel. 17.16. an hard place indeede, which, least it should trouble vs, we were best propound and expound the same: thus therefore it standeth.

Now seeing we cannot conceiue how this may be perfour­med by the power of the word preached, but only by outward weapons, as Swords, and suche like: it seemeth in some [Page 112] sort to be contrarie and repugnant vnto this assertion of Paule. How then? surely it is euident vnto all, that that place doth not at all appertaine vnto that Beast, that repre­senteth Antichrist vnto vs, but to that Beast which did pur­traicte out vnto vs the Romane Empire, such as it was while it remained in Italie, which, that it should be ouer­throwne in Italie, by tenne Kings, is héere made knowne. And this exposition agreeth verie truly with the euent and hi­storie of things done, from whence, we are especially to fetch this accomplishment and interpretation of this prophecie. For if we do respect who they were, who indeede were the chiefe authors of the vtter ouerthrowe of the Romane Em­pire in Italie, doubtlesse they were those Kings being tenne in number, whome Iohn heere specifieth: although they did not lineally or immediatly succeede eache other in their seue­rall races, yet they all, and euerie one of them both made inua­sion, and bare rule in Italie. Of these, Rhadagasius was the first, who being made King of Gothes, Anno Domini 409. made assult vpon Italie, in the time of Honorius the Empe­rour, with 200000. Gothes, but with ill successe. For being put to foile by Stilicon (chiefe Captaine vnder Honorius,) and taken at the Citie Fessulae, he was by him hanged. There­fore this Rhadagasius, is not reckoned among those tenne Kings, which raised the dignitie of the Romane Empire in Italie, séeing that his inuasion did no hurt either to Italie it­selfe, or to the Empire of Rome, except only heerein, in gi­uing ayme as it were by his example, and so opening a way and passage to others to follow him into Italie, gaue them en­couragement ventrously to vndertake the enterprise. These therefore that follow, are the Kings that are mentioned in the Reuelation.

1. Alaticus, for he was the first of those tenne Kings, bee­ing him-selfe also a Gothe, which began now to deface the Ro­mane Empire, and Rome it-selfe in Italie. He liued in the dayes of Honorius the Emperour, and succeeded Rhadaga­stus, being chosen King by the remainder of his dispearced [Page 113] armie. This man, was the first of any Barbarian, next after the French-men, that inhabited about the Riuer Sequana, or Seine, and after the Empire was there once settled, that sur­prized Rome in the yeare of Christ 414. in the yeare of the Empire of Honorius 18. and fiue yeares after the death of Rhadagasius. But yet he did neither rase the Citie, nor did outrage the faithfull and well-disposed people there inha­biting.

2. Adaulphus, is the second, who also being King of Gotland, was possessed of Rome, and was the first that began to rage, and execute crueltie in the Citie, but being some­what pacified, by the suite and intercession of Placida, Sis­ter to Honorius, he did not vtterlie sacke and deface the same, as he had purposed. He liued in the time of Ho­norius.

3. Gensericus, King of the Vandalls. This man being sent for out of Africa into Italie, by Eudoxia, wife vnto Valentinian the third, tooke Rome in the yeare of our Lord, 459. and in the sixth yeare of the Emperour Martia­nus. This now is the third of those tenne Kings, which by the decree, and determinate counsell of God, burned with fire that detestable Harlot. Truth it is, that Attila liued also about these times, who likewise perfourmed great exploits, and greatly afflicted the Romane Empire. But this he did in the Prouinces, and not in Italie it-selfe. For when in the second yeare of Martianus the Emperour, he was desirous to inuade Italie, and hauing taken Aquilea, seemed to set forward towards Rome: Leo, the first, Bishop of Rome, and part of the Romane Senate, went out to meete him on the way, and being come vnto him, humbly intreated him to spare the Citie of Rome: by whose petitions, he was so mo­ued, as that he thervpon caused his army to returne into Pan­nonia, not marching one foote further within the boundes of Italie. Therefore this Attila is not to be accoumpted among those tenne Kings, which deuoured the flesh of the Beast, that is, of the Romaine Empire, and wasted the Citie it-selfe [Page 114] with fire.

4. Odoacer, is next, being in number the fourth of those tenne, and liued in the dayes of Leo, the first, Emperour. This Odoacer was of Campania, and entring vpon Rome, called him-selfe at first, King, not Emperour of Italie. He did cleane cut off the race of all the Italian Emperours. He made hauock of Rome by the space of 14. yeares, in so much, as after Augustulus, which was subdued by him, there was neuer any called an Italian Emperour.

5. Theodoricus, King of Gothes, being sent for into Italie by Zeno the Emperour, to assist him against Odoacer, held him-selfe the Romane Empire in Italie, by the space of fiftie yeares: and to the ende he might make it knowne, how little he estéemed Rome, he kept his Emperiall residence at Ra­venna. This man was the fift.

6. Athalaricus, who succéeded his Father Theodori­cus, vnder Anastasius the Emperoure. For nowe the Empire of the Gothes beganne by a continuall succession of their Kings, to take rooting and footing in Italie. And vnder the gouernment of this Athalaricus, the Gothes continued their defacing of the dignity of the Romane Empire in Italie.

7. Theodatus, was the seauenth, and he also was a Gotish King, who succéeded Athalaricus in Italie.

8. Vitiges, the eight, King likewise of Gotland, after Theo­datus, who wasted and spoiled almost all Italie. He besieged the Citie of Rome it-selfe, which had shronke and reuolted from the subiection of the Gotish Kings, vpon confidence of assistance from the Lieutenants and Emperours of Constan­tinople. This man therefore (as Sabellicus reporteth) vtterly defaced, and put out all the lawes, customes, priuiledges, re­cords of Antiquities of auncient families of the auncient Ro­manes, which he found remaining in Italie. He liued vnder the raigne of Iustine the first.

9. Totilas King of Gothes, succéeded Vitiges, and this is y^e ninth of those 10. Kings. He liued vnder Iustinian the first, Emperour of Constātinople. This man both besieged, sacked, [Page 115] and vtterly rased the Citie of Rome: and to conclude, euen as y^e Spirit of God had fore-shewed it should come to passe, he burnt it with fire: and this fire raunged & raged by y^e space of 40. daies, without ceasing, in so much as the Citie, being then so throughly consumed, might iustly be iudged to be that Geddon-Harma (the ruine of Rome) spoken of in the Reuel. that is the only shreads & sheards, & vtter ouerthrow of that famous & auncient Citie. For after this vastation, it remained only a ruinous & desolate place. And this befell in the yeare of our Lord 546. This scourge continued as is fore-shewed, Reuel. Cap. 13.5. by the space of 42. moneths, that is, three yeares and a halfe. For when the third yeare was expired, af­ter this burning and vtter ouerthrow of Rome done by Toti­las, Belisarius, chiefe Captaine vnder Iustinian, began first to renewe the same, gathering together such scraps and frag­ments thereof as were left, and at last, to enuiron with a wall the plot or soile where once the ould Rome stoode, which is the verie same, where-with euen at this day that part which they call ould Rome, is beawtified.

10. Teias, who also was King of Gothes, is the tenth, who succéeded Totilas in the Kingdome, and vexed or wasted Ita­lie but a short time, seeing that little or nothing was left of that auncient Citie, neither was there scarce any print or marke left of the ould Romane Empire. This man beeing taken prisoner by Belisarius, was caried vnto Constan­tinople.

Now touching these matters, if we begin to reckon the time from Alaricus, they were atchieued within the compasse of about 132. yeares: but if we begin, as others will rather haue it, at the time of Odoacer, they were 60. yeares, and some-what more in doing.

Which points being thus made plane: we now perceiue and see, that God would not haue the kingdome of Anti­christ ouerthrowne with worldly, or carnall weapons (as the scripture speaketh) but spirituall: that he will not cōtend with him with an yron Sword, but with the spirit or breath of [Page 116] his mouth. Other earthlie and humane Monarches haue v­sed earthlie and carnall weapons, both to the raising of them­selues, and razing of others. So did the Persians ouer-runne Assyria with weapon and bloudie warre. And so againe did the Macedonians subdue the Persians by dint of Sworde. And so likewise did the Romanes, tame, and bring vnder the Macedonians. But the Lord who at first made and framed the whole world, by vertue of his word, who also sustaineth and ruleth the same by the power there-of, and will also raigne in his Church by the Preaching of his worde: and lastly, who hath giuen vnto Christ a spirituall, not an earth­lie Kingdome: will vse a spirituall sword, the effectuall prea­ching of the Gospell, for the foiling of his foes, euen as it is in Zech. 4.6. and Esay 9.5. For the saying of Lactantius is right famous, and most worthie of credite, which he hath in his fifth Booke, and ninetenth Chapter, It standeth with good reason, that thou shouldest maynteyne and de­fende thy religion with pacience, or with death, where­by keeping thy faith sound and vpright, thou makest it acceptable vnto God, and gaynest credit and authoritie vnto Religion.

And heere that maketh no iarre, which is sayd, Psal. 2.9. that Christ should haue an yron Scepter, whereby he should crush his enemies in peeces like a potters vessell. For indeede that place attributeth vnto Christ such power and might, as against which, his most obstinate and mightie foes should neuer be able to resist: but yet it doth not proper­lie or litterally mention the meane or instrument, where-with the enemies of the Church shall be destroyed. For that must rather be brought to passe by the word of God, then with weapons: for the weapons of Christians, and of the Church of God, are spirituall (as Paule speaketh, 2. Cor. 10.4. Re­uel. 19.15.) and not carnall or worldly.

The 29. Chapter.

YEt we are not hereupon to thinke as some haue done, that the outward vse of weapons is by the Gospell vtterly condemned (as Tertullian lib. De Idolatria & Apologetico. Lactan. lib. 5. cap. 22. & cap. 19. make report.) Indeede the Marcionites were of that minde: and euen at this day some Anabaptistes, haue renewed the same error. But, if so be that the partie be such, as may take warre in hand, it is not so of it selfe vnlawfull. And such a partie is the Magistrate, as ap­peareth Rom. 13.4. Luke 3.14. But here we haue in hand, to shewe the difference that should bee betweene Christes kingdome, and the kingdomes of this world. For as touching the kingdome of Christ, as it is of it selfe spirituall; so doth it vse spiritual weapons, such as are the word of God, the power of the Spirit, and the light of the truth. But as for politicke and earthly kingdomes, in as much as they are to regard the commodities, and haue consideration of things belonging to this life, and are for that ende and purpose established: they do maintaine and defend themselues by outward weapons, by the Lords permission, yea sometimes by his expresse will and commaundement. And hence now ariseth, and falleth in­to this poynt, that famous and profitable question, so often handled and inquired after. Whether any man may at any time, in defence of the Gospell, put on armour, and bend the sword agaynst the Papistes (who vndoubtedly are the state, stay, and kingdome of Antichrist) and vse such weapons, as are called carnall, as wee reade to haue been done in Germa­nie, England, Scotland, Flaunders, and Fraunce, yea and so [Page 118] practised at this day. And this doubt may seeme the deeper, and increase the more, for that Constantine the great, being now become a true and perfect Christian, did notwithstan­ding, and that by the counsaile and consent of al the Christian Bishoppes, take warre in hand agaynst Licinius, his fellowe and companion in the quarrell of religions namely, to the end he might giue ayd and release vnto the Christians, whom the other did deadly persecute. For they were compelled by Licinius, to sacrifice vnto Idolles, agaynst their conscien­ces.

Now, I do not herein make question, touching the persons or the men themselues, whether Constantinus might law­fully, in any respect, wage warre agaynst Licinius, or no, who was his fellowe-mate in the Empyre. For there is none, I thinke, that doubteth but he might, seeing he was a chiefe and high Magistrate as well as Licinius: and equals are not sub­iect the one to the other. But now I consider & reason of the cause of warre, whether to deliuer and set free the Christian profession from persecution, and to remoue Idolatrie, Con­stantine might iustly moue, and wage warre. This question is somewhat intricate and doubtfull: for it often troubleth mens consciences, and especially by meanes of this place of Paule: The Lord shall destroy Antichrist by the breath of his mouth. For the better vnderstanding whereof, I must first make this distinction.

The endes or occasions of matters for which such enter­prizes are taken in hand: are not all of one force, nature, and degree. For some are proper, some accidentall. I call that a proper cause or occasion, whereunto the drift of our purposed determination and indeuour tendeth, and that in such sort, as we seeme to respect it only, as though there were thereto ad­ioyned no other reasons, or inducements, that might leade vs thereunto: as when a pined man eateth, the direct cause of his eating, is the slaking of his hunger. Accidentall I call that, which concurreth and falleth out together, with the proper and principall occasion, but not directly or of necessitie: there­fore [Page 119] wee do not at the first in our aduisement, ayme especially thereat. For though that occasion were wanting, yet would we notwithstanding in hand with the action: as though deli­cate dressing were not added to the meat, yet would an hung­rie man fall to eating. Now by this distinction, if we hold and make vse of it, it will bee no hard matter to fit an aunswere, vnto the former scruple or doubt. For he that maketh warre agaynst the Papistes, or other Idolaters, or els agaynst the Turkes, or Heretikes, either he doth it chiefly and only to take away their error and superstition; or else not: but, where­as other occasions and those iust ones, of waging warre, went before, the which he being a Magistrate had an eye vn­to: it falleth out withall, that those agaynst whom he is to proceede, bee Papistes, Idolaters, Turkes, or Heretikes. Truely, reformation of error and heresies, is not well sought for by force of armes: neither should the certaintie of Chri­stian doctrine seeme to depend vpon the vncertaine yssue and euent of warre.

Therefore, neither Christ himselfe, nor his Apostles, do at any time teach, that force is to bee vsed agaynst such as are not well affected to the Christian faith, as if that were a law­full and readie way to take away their error. For looke what religion is embraced vpon feare, and dispersed by compulsa­rie meanes: the same is to be compted rather Mahumetisme, then Christian profession. But, when as they that are ene­mies to religion, shall haue offered other iust occasions of warre: as, if either the Papists, or Turkes shall breake truce, and violate the conditions of publike peace: then it falleth out that the defence and maintenaunce of Christian religion, is ioyned with the quarrell of publike right and iustice, and so inforced against the Papists, or Turkes, being aliaunts, and straungers from the profession of Christ, and Christianitie: but not in this respect for that they differ from vs in reli­gion, but for that they are perturbers and breakers of the publike quiet. And so it commeth to passe, that then and vpon such an occasion, weapons are iustly taken in hand, a­gaynst [Page 120] such as are dissenting from vs in profession of the faith, but that is not in regard, that they are Heretikes, Ido­latours, or Papistes; but in asmuch as they are seditious, di­sturbers of auncient rite, and open enemies to publike peace. And this distinction and censure is certainlie most true.

And touching that of Constantinus Magnus, and of the warre that he had with Licinius: it is most certaine, that there had passed betweene Constantine a Christian, and Li­cinius an Heathen, certaine couenaunts and leagues for the maintenaunce of the peace of the Common wealth, and those solemnely ratified, by the consent of both parties: as Euse­bius reporteth in the life of Constantine the great. The which conditions, seeing Licinius was the first that brake, when agaynst expresse couenaunt, he fell to persecuting the Christians: wee cannot make doubt, but that vpon very iust occasion, warre was waged agaynst him. For among those conditions this was a principall one: that y^e Christians might freely make profession of their religion, throughout the whole Empyre of Rome; that their meetings should be approued as lawfull assemblies, and that neither Constantine nor Lici­nius himselfe should stirre vp persecution agaynst the Chri­stians, in regard of their faith in Christ. Seeing therefore, that this first and chiefe poynt of their league and common a­greement, was afterward treacherouslie violated and broken by Licinius; Constantine did iustly and vpon good ground moue warre agaynst him, but not as being an Idolatrous King, or to the ende to redresse his error which he heald of Christ: but to the ende that those publike couenaunts, and knowne lawes of the Empyre, and perticular conditions a­greed vpon betweene them, should bee kept in force, being it was not lawfull for either of them to violate the same. O­ther people and Nations haue done the like, who in that re­spect are sayd to haue waged warre for the Gospels sake. For there were at first certaine couenaunts drawne, and pub­like lawes made, and after proclaimed, by consent of both parties, for the peace and safetie of the whole kingdome: [Page 121] wherein, among other things it was expressely prouided for, that the Christian religion should not be disturbed, put out of place, or stopt, and that no man should by any, be molested or sustaine wrong for that quarrell. The which poynt of truce and league, in as much as afterwards it was not kept by theWho hould for a principle, that Fides non est seruanda cum haereticis: by heretikes, vnderstanding true Christiās. Papistes, but openly violated by them: hereupon those gree­uous warres, which are called deadlie and ciuill, are stirred vp: and so, most lawfull it is to persecute the Papistes with fire and sword. Now by this that hath been spoken, it plainly appeareth vnto all men; that those warres of the Papistes, which they callInquisitions. Cruciadas, being taken in hand only for the establishing of their religion: are damnable and detestable. The which Martin Luther did very worthelie obserue, and publish.

The 30. Chapter.

BVt let vs returne vnto Paule, and to the ouerthrow he reporteth of the Antichristian kingdome, from whence my discourse hath somewhat digressed. Paule therefore (speaking of the rooting out of that vnhappie state) addeth, and with the brightnes of his com­ming: that is, the comming of Christ. What these wordes should signifie, diligent search hath been made: For some thereby vnderstand the publishing of the Gospel, because that then Christ doth notably appeare, when his Gospell and doc­trine is published. In so much as in their opinion, the com­ming of Christ is then sayd to be, as often as his kingdome is made knowne and shineth by the preaching of the worde. Some again take this appearing and comming of our Lord, in such sence as Paule often speaketh, namely, for that last comming of Christ, which is mentioned in the Creede, and is [Page 122] meant by Paule, 1. Thess. 2.19. & 3.13. So that they vnder­stand this place only of the last appearing of Christ, and not of the preaching of the Gospell. And truely this iudgement seemeth vnto me to be the truer. For it is strengthened by an other like place of Paule. Tit. 2.13. And agayne, it is confir­med and made plaine by that addition and difference, which Paule ioyneth to it. For here mention is not made of euery comming of Christ vnto vs, but only of that which is bright and glorious, whereof the Scripture speaketh: which shalbe then when Christ shall appeare to bee iudge of quicke and dead, and to shewe himselfe to bee the true King and Lord of all. The which his comming is therefore called bright and glorious. And, The day of the Lord, and his comming from heauen. 1. Thess. 1.10. & 1. Cor. 1.8. And lastly, it is defended by the very euent of things, which is a right exposi­tour of this Prophecie. For, if we shall say, that immediatly vpon the first glimmering and preaching of the Gospell, the kingdome of Antichrist should bee ouerthrowne, and cleane turned vp-side downe: the Prophecie will be found false. For it is now somewhat long since the Gospell hath been prea­ched: and yet notwithstanding wee see the sayd Antichristian kingdome not cleane taken away: nay, it standeth in strength and flourisheth vnto this day. But if wee shall vnderstand these wordes of the last comming of Christ: truely then this Prophecie shall appeare to be most true. For then, at least the power and tyrannie of Antichrist shall cease, & be whollie and vtterly abolished. And herein Austin (lib. 18. De Ciuitate Dei cap. 4.) was of the same opinion with vs, who saith: That euen in the last iudgement Antichrist shal be put to con­fusion, and that in the Lords owne presence. And yet I do not doubt, or thinke otherwise, but that the more sincerely, and aboundantly the word of God shall be preached: much the sooner shall Antichrist bee diminished, and brought from his state. But here Paule speaketh of his ful and finall ouerthrow, and not of a certaine shaking, and weakening of him.

The 31. Chapter.

OVt of the former discourse these three things are to bee gathered by vs. The first, that the kingdome of Antichrist is to bee cast downe by moments, or by little and little, and not at once and altogether: or, as they vse to say, at a choppe. For as the Empyre of Rome, (whereof this is a re­semblaunce) was defaced by peece-meale, as I haue shewed, and as is taught in Dan. 2.44. So also must the Image thereof bee brought lowe by a little at once. And for this cause it is that the Lord will haue it so, least if it should bee laied in the dust on a sodaine, there would too great a feare and astonishment possesse the hearts of men, whereby they could not bee able to take due regarde and consideration of so great a worke: neither could they so well conceiue that the same was brought to passe by the hand of the Lord, and by the power of his worde, as now they do, when things are wrought by leisure, and when themselues do marke and per­ceiue by what meanes they are brought to passe. Thus much for the first.

The 32. Chapter.

SEcondly, this is to bee obserued, that the kingdome of Antichrist shall stand and continue to the ende of the world, although not in so good plight, power, and flou­rishing [Page 124] estate, as sometimes it was, and as yet is: yet after a sort, it shall holde vp the head. For whereas Paule saieth, that it shall bee shaken to shiuers at last, at the glorious and last comming of Christ: surely me thinketh wee may gather, and that directly on the contrary parte, that GOD hath giuen vnto Antichrist a time to raigne, euen vnto that last time of the world. Many there are indeede which prognosticate, I knowe not of what other kinde of disease, and state of reli­gion, which should bee in the world, and of an other kinde of corruption in Christian religion which should insue, but such an one, as is diuerse from Poperie. For they imagine that Poperie shall faile, and that an other kinde of Apostacie or defection (but of an other stampe) shall succeede. But I like not this. For although it bee true that this tyrannous state is to bee pluckt downe by parts, and as you would say by gob­bets, and by falling away of seuerall Prouinces: yet shall there alway remaine in the worlde, some fourme and print of the Papisticall state: as it seemeth to me, wee easilie may and ought to gather out of this place of Paule. And this my censure is confirmed by a plaine proofe taken out of the Re­uelation Cap. 19.20. & 21.10. For there, after Iohn had prophecied of the Beast that was taken and cast into the lake of fire: and agayne, of the false Prophet that was slaine (both which do plainlie represent the kingdome of Antichrist:) there is by and by vppon the same mention made of the last resurrection. Wherefore, there is neither speach of any Aungell, nor of any pestilent annoyance that should bee loo­ked for to remaine in the worlde, after, that the false Pro­phet was once slaine, that is, after the Antichristian king­dome was destroyed, but only either life or death eternall that should ensue.

The 33. Chapter.

THirdly, and lastly, that which out of the former dis­course is to be gathered, is this, that héere-after there remaineth no other Monarchie to be erected in the world, after time that of Rome, and this Image thereof, (that is the Romane Antichrist) is decayed: and so we may sée, that what-so-euer was to come and fall out, from the first beginning of Monarchies, vnto the ende of the world, was made knowne before-hand vnto Daniell, Cap. 11. There­fore vpon the ende and accomplishment of those things which are spoken of in that Chapter, immediatly, the last resurrec­tion is not only mentioned, but also the estate and condition thereof, to the great comfort of the godly, is described, Cap. 12. And yet should not the faithfull in regard héereof be the more slack in assaulting the kingdome of Antichrist, as though their labour should be frustrate, and to no purpose. Nay assu­redly, their indeauours shall take good successe, and by little, and little, they shall cast downe that, which God would not haue to fall at a moment, or without one blow. Therfore they that do either sincerely preach, or faithfully embrace the Gos­pell, do dayly grinde, waste, knap off, and to be short, they al­wayes diminishe some-what of the Antichristian kingdome. But against this our third and last collection, that seemeth to be obiected which is in Daniell Cap. 11. vers. 40. and those that follow, which are these.

This place of Daniell, if any other be, is doubtles, verie in­tricate and obscure. Wherby it hath happened, that the iudge­ments of expositours, haue bin discrepant and diuers among them-selues. For some expounde it so, as that they refer it vnto Tigrenes and Mithridatis who made inuasion vpon the Ro­mane Empire. Some againe had rather refer it vnto An­tiochus. And againe some vnto Pompey the great, and Iulius Caesar. But, there bee many thinges which will not admit of anie of these interpretations. The latter writers, refer it on­lie to the Kinges of Asia, and Aegipt, who are spoken of in al that chapter. The which iudgement, and interpretation, as I doe not surelie reiect: so am I withall resolute in this, that those two Empires are tipes, and figures to the Churche, of such thinges as shoulde befall, euen after the comming of Christ. Therefore this is mine opinion: First that those two Kingdomes (whereof Daniell speaketh in the last place) are neither said should be Monarchies, neither are they so called, but onlie kingdomes: the which two, shall ouerturne, al what­soeuer shall bee left remaining, of the Romane Empire in the [Page 127] South and East. And of these two Kingdomes or Kings, the one, saith Daniell shall come out of the South, the other from the North. And this Northerne fellowe shall strike the grea­ter terrour into this said Monarchie. Yet both these Kings, or Kingdomes, shall with shippes, Chariots, and Horsemen, that is, by sea and land, assaulte the fourth Monarchie; and the remnaunts thereof. And againe, either of these Kings shall successiuelie, one after an other, lay hould vpon Aegipt, that is, subdue the same, and thereof possesse great treasures of Gould and Siluer. Lastlie, they shall possesse Lybia, that is, the Region of Cyren, and Aethiopia, which is Arabia. These pointes therefore I take to be vttered by Daniell, as indiffe­rentlie touching, and concerning both the said Kingdomes, but not respecting the fourth Monarchie, and Kingdome of the Romans. Afterward, in the 44 verse, these two king­domes are compared together, and that of the South is saide should be disturbed by that of the North, which lieth Eastern­lie. So that the Southerne Kingdome should be in time the first, and that of the North the latter. And as for both of them, they shoulde pitch their tents betweene two Seas, and the holie hill, that is towards Iudaea: but in the ende, they shall come to their ende, and finall destruction, and none shall yeald them succour.

These things are thus set downe in Daniell: the which if we doe vnderstand as some do expound them, of Pompey and Caesar: they are then most obscure and darke, and nothing a­greeing with the course of thinges that haue happened. But being vnderstood as I haue directed, then are they most plaine, and agréeing with the issue of things that are done. And to be­gin withall, these thinges can at no hand bee referred to the Romans, because they were first made possessours of Lybia and Affricke, before they set foote in the holie Lande, that is Judaea: (for so doeth Daniell according to the manner of his time, call that Region, as also their Neighbours and people, bordering vppon them by their peculiar names, such as were well knowne in those dayes: the [Page 128] Ammonites, and Moabites, although his prophecie tendeth vnto those times, and those things, which he fore-sheweth should then be accomplished, when as neither Iudaea should be called the pleasant land, nor the Ammonites, and Moabites, should be tearmed by those names: which point, we are to ob­serue, least otherwise these titles do trouble vs, and least we thinke that those things where-of Daniell speaketh, were to be taken, and then only to be fullfilled, while both Iudaea had as yet the promises of God, and the Moabites were knowne by that name or title. He speaketh therefore of those Regions but in that manner, and with such names, as where-by in those dayes they were knowne to the Iewes to whome he wri­teth. But yet the things, which he fore-telleth, were then to come to passe, when as neither Iudaea was any more the place of Gods rest, nor the house that contained the people of God, the which at the last fell out and came to passe, after the Gos­pell was once published, and Christ had suffered death.

This mine opinion is heereby confirmed, for that he spea­keth of such things as should fall out in the latter daies, that is, in the last age of the world; after the accomplishment where-of, the Angell in the Reuel. 10.7. telleth of no time that should succeed, that is, after the fullfilling of these things: there is no time prefixt or set downe by the Spirit of God, which we should looke for. For after the voice of the seauenth Angell, the mysteries, or hidden things of God, which are re­ueiled in the Prophets, especially in this place of Daniell, Cap. 11. vers. 40. and so foorth to the ende of the Prophe­cie, are to be finished. And so do I vnderstand the words of Daniell, At the end of time, Cap. 11.40. as also, Cap. 12.9. & 1. that in the last time, and as you would say, the last age of the world, there should these two last Kingdomes spring vp, which heere he describeth and pointeth out, where-of the one should rise out of the South, the other out of the East & North. And these two shall, (as I said,) quite ouerthrowe, what-so-euer shall remaine in the South and North-East of the fourth Monarchie, that is, of the Romane Empire, the [Page 129] which they shall distresse by Sea and Land. True it is, Da­niell speaketh of both these newe Kingdomes together, ioy­ning them (as it were) in one word: because he doth but only glaunce at, and briefly shut vp a storie farre distant from his time, and the same very obscure, whereas notwithstanding they should be seuered asunder both in time and place, where­of the one should arise first, and the other after: as appeareth out of the very text. And that this my iudgement is true, it appeareth hereby, for that afterward these two kingdomes are compared together, as distinct and diuers, as namely be­ing two, whereof the one is sayd should ouerthrow the other, to wit, that of the North-east should vanquish the Southern, the which also it selfe should in the end meete with his end and ruine. Lastly, wheras Dan. saith ver. 45. Lehar tseuhi-Codesh In the glorious and holie mountaine: he poynteth out a place, namely Iudaea, as Zech. 14.4. Therefore those two Seas, within the which those two kingdomes should pitch their Palace, Pauilion, or Seat royall; are set out by Daniel, and are sayd to be not Westerne Seas, such as are y^e French, the Italian, the Adriaticke, or the Spanish Seas, because they bend not towards Iudaea: but they are more Easternly, run­ning along all that coast which lieth betweene the Syriacke, or Aegaean, and the red Sea. For those two Seas do border out the vpper Countries, and lie towards Iewrie (as euery man may easilie perceiue by Cosmographie.) And to make short, Asia and Syria, are sayd to bee all that region, wherein the Lord fore-telleth these two kingdoms should arise, which shall bring to nought the remainders of the Romane Mo­narchie: whereof the one should rise in the South, towards the East and North-east. For so do I referre indifferently vnto either of these kingdomes, that which Daniell vttereth in the singular number. Therefore those two shall ouerthrow the fourth Monarchie in those places where they shall pitch their tents, and in that part of the world which is contayned betweene those two Seas, namely, that called Aegaeum or Syriacum, and the red Sea, or Elaniticum, lying by South, [Page 130] East, and North. Now, it was very behoofefull that the seate or soyle of these two kingdomes should bee set downe, and withall that it should bee expressed of what Seas this Pro­phecie should be meant, (because that Rome it selfe is scitua­ted betwéene two Seas: which notwithstanding in this place of Daniell, is in no case to bee vnderstood; and many places there are in the world which are inclosed within two Seas: as Greece, Peloponnesus, Pontus, and Asia the lesse) least therefore this speach should bee doubtfull and past finding out: he hath described the whole coast of those Countries by the soyles that front the same, and by the Seas that are ad­ioyning. And agayne, the very knowledge of Geographie doth shewe in what coasts, and places of the world this ouer­throwe should bee perfourmed by these two Kings or King­domes that should arise: not assuredly in the West shall this ruine of the fourth Monarchie be brought to passe, but in the South and North, or rather North-east.

For, as for the Romane Monarchie, it had (as I haue said) two principall heads: the one lying Easternly at Constanti­nople, the other Westerne in Italie: wherevpon the Empe­rours themselues did so deuide the iurisdiction among them, that the one should bee Emperour and keepe his residence in the East, the other in the West.

And so also doth the Scripture make the like deuision. Zech. 14.8. That portion and head of the Romane Empyre that I called Easterne: contained al whatsoeuer the Romane Monarchie had lying in the Southerne regions, in the East; among the Scithians, or the Northerne people dwelling somewhat toward the East. And that other Westerne or Ita­lian Empyre, possessed all the other Prouinces. Now, this Italian Empyre was ouerthrowne by the Gothes, and Ʋan­dales, as I haue shewed before, and that long before the ouer­throwe of the Easterne, almost sixe hundred yeares. But as for the Easterne or Constantinopolitane Empyre, which re­mained of the Romane Monarchie: it was long after, name­lie, about the ende of all things, and in the latter and olde age [Page 131] of the world, somewhat shaken by the Saracens, and at last cleane shiuered by the Turkes. And vndoubtedly, in mine opi­nion, these bee those two Kings here spoken of by Daniell. Whereof the one came out of the South, namely the Sara­cens; the other from the North-east, to wit, the Turke. And these two people or Nations, the Saracens and Turkes, did so spread and ouer-flowe vpon the face of the earth (as Daniell speaketh, vers. 40.) that they cleane trampled vnder-foote whatsoeuer remained of the fourth Monarchie, either in the East, North, or South, the whole Westerne part being by others long before ouer-runne: In so much as in all Asia, Syria, Pontus, Aegipt, there doth not now so much as a print, or the least marke appeare of the maiestie and power, which the Romane Empyre once sustained.

And touching the ruine and ouerthrowe of this peece or part of the Romane Monarchie, or rather of this that lay Easternlie, than of the other occidentall Empire: God would haue it fore-shewed by Daniell to the Iewes, because the peo­ple that inhabited the Easternlie head of the sayd Romane Monarchie, were better knowne to the Iewes, then those of the West, which dwell beyond the Syriacke Sea, and so were remoued farre of: neither had they as yet done any harme vn­to the Jewes. As for the ouerthrow of the Italian or occidentall Empire, it is plainly reueiled in the Apoca. So that by com­paring of both these together, I meane of Daniell and the Reuelation, we haue made knowne vnto vs whatsoeuer con­cetnes the decay, either of the orientall and Constantinopoli­tane, or the occidentall and Italian Empyre, or whatsoeuer else is behoofefull for vs to know for our comfort touching the state of the world, either in the East or West parts, euen to the end thereof.

Now let this mine exposition be compared with the euent or issue of things, which is the best interpretour that can be of diuine Prophecies, neither can the Spirit or true Prophet of God report an vntroath. This is it therfore which I affirme (which both is true and hath testimonie from stories) that y^e [Page 132] Constantinopolitane or Easterly head and Empyre, which remained of the fourth Monarchie, was first impouerished by the Saracens, in that part of the North which looketh towards the East: but afterwards being made to stoope, (as more shrewdlie handled by them and brought to a low ebbe) it was quite dasht and defaced by the Turkes.

We know by the Romane histories, that there were dead­lie and continuall warres betweene the Constantinopolitane Emperours and those of Parthia, and after with the Persians who did succeede the Parthians. For after the death of Alex­ander the great, when as for a while the Parthians had liued vnder the obeysance of his successours, namely, the sonnes of King Saleucus: they then began, vnder the conduct of Arsa­ces, by plucking their necke out of yoke, to enfraunchize them selues into libertie, and to reare vp a kingdome among them, calling the Kings of the Parthians, Arsacides, after the name of their first Captaine. These raigned vnto the time of Alex­ander sonne of Mammaeus, Emperour of Rome, and to the fourth yeare of his kingdome, which was in the yeare after the birth of Christ 228. In which very yeare one Artaxerxes a Persian, killed Artabanus King of the Parthians, the last of the race of the Arsacides. This man therefore snatching to himselfe the Empyre and kingdome of Parthia, conueighed it vnto Persia. And the posteritie of this Artaxerxes and Per­sian Empyre, continued vnto the daies of Heraclius the first, Emperour of Constantinople, which was in the yere of Christ sixe hundred thirtie sixe, and so lasted in the whole almost thrée hundred twentie nine yeares. About this time now began the kingdome and Empyre of the Saracens. For in the daies of Heraclius and Mahumetes raigned Syrochas the last Persian King saue one: at whose hands Heraclius by compo­sition, recouered whatsoeuer his Auncestours had at any time before taken from the Empyre of Constantinople. So these two kingdomes of the Parthians, and of the Persians, which mutually succeeded each other, were terrible indeede for the time, as appeareth by histories, vnto the Romane [Page 133] Monarchie, and to the Constantinopolitane Emperours: but yet they neither sacked, nor greatly shaked the Easterne, or Constantinopolitane Empire: nay, the Emperours of Constantinople heald it out lustely with them at euen hand, and stoutly made their part good against them. But the first batterie that made the said Constantinopolitane Empire to stoupe, was (as I said) in the East, South, and North, perfourmed by the Sarracens, who make the first of these two Kingdomes, spoken of by Daniell, which was to rise from the South, and so spread it-selfe ouer the face of the earth, in such sort, as it should assaile the fourth Monarchie, both by Sea and by land, in Asia, Syria, and the North-East. And in truth, the Sarracens did so sore annoy the said Ea­sterne Empire, that it was neuer able afterwards to recouer it-selfe, but began there-vpon by little and little to droupe and drop away: for they with great expedition, euen like light­ning, ouer-ranne Syria, Cilicia, Cappadocia, and Mesopota­mia, all which prouinces, they puld and possest from the Con­stantinopolitane Emperours: where-in, the verie words which Daniell vseth, Cap. 11.40. speaking of the Kingdome of Sarracens, are to be obserued. This nation (saith he) shall come and shall ouerflowe and passe ouer, and shall spee­delie ouer-runne the countries of the East and South: for so was it perfourmed by them, after a verie strange and miraculous manner, and with wonderfull expedition (as the words of Daniell being ioined and set together, do purport) like vnto that speach of Iulius Caesar, I approacht the place, I viewed it well, and got the field: as if they did flie, and were not stopt in their passage, either by defenced Cities, or deapth of Seas, or force of men: for within the compasse al­most of threescore yeares, the Sarracens became possessours of all the East, as also of Aegipt. Againe, they ouer-ranne all Affricke, and lastly, tooke view of Spaine, & of whole Fraunce: only the westerne people (excepting only a part of Spain) these Sarracens did rather assay then subdue thē: but as for those of the East and South, which pertained to the Constantino­politane [Page 134] Empire, by force and armes they made a plaine con­quest of them, and heald them in subiection, as namely, Ae­gipt, and also Lybia, which is Cyrene, where-in for a great space they bare rule: in so much as at that time the Sarra­cens hauing slaine Hormisda, the last King of the Persians, defaced vtterly the mightie Persian Empire. They also made inuasion vpon Iudaea, and that pleasant land, which Daniell calleth the place of desire, and grieuously afflicted the same, for as then was Iudaea subiect vnto the christian Emperours, to wit, those of Constantinople. In such sort, as they heald the same in their possession a long time as they did Aegipt, and enioyed the gold, siluer, and all the treasures that were to be desired of those nations by the space of 192. yeares, and vnto the yeare of our Lord 1051. what time they were themselues vanquished by the Turks. Nowe that the Sarracens are a Southerne people, there is no man that is ignorant. Thus therefore standeth that which Daniell affirmeth of the first kingdome, which should ouerthrowe the Romane and fourth Monarchie, and that in the East and South. And this tem­pestuous stuxre happened in the world, and came from the Southerne coast there-of, where-as the Countries of the Agarens, or Sarracens do lye.

Further, this kingdome of the Sarracens pitched his tents betwéene those two Seas, the Syriacke, and the red Sea, where of Daniell speaketh: for they kept their princely pal­laice, and chiefe prouinces in that part of the world, which is inclosed within these two Seas. And where-as heere obiec­tion is made, that the Sarracens had two Emperiall places of abode, the one at Babylon, the other in Cairus, which was Memphis, a Citie of Aegipt: it maketh no matter. For the chiefe and principall regions of their Empire, lay in that coast which is inclosed with those two Seas. Againe, their chiefe kingdome and longest regiment was in Syria and Arabia, which by Daniell is called Aethiopia, where is the Citie Meschita, and the temple or sepulchre of that abhominable Mahumet.

But now we are to talke of the Turks, to the end that this whole place of Daniell, which no doubt is verie darke and obscure, may be made manifest. For these make that second Kingdome, which was to rise out of the North-East, and which vtterly brought to nought the fourth Monarchie in the East, South, and into the other regions which were enuiro­ned with the foresaid Seas: which also set foote into Aegipt, opprest Iudaea, and enioyed golde, siluer, and the pleasant things of the whole world, by the space now almost of 300. yeares. These therefore wasted by Sea and land, with won­derfull successe the Easternely head of the said fourth Monar­chie. And these also pitched their tents, and kept their chiefe Pallaice & place of residence in that part of the world, which is inclosed within these two Seas, where-of I haue spoken, about the hill Taurus and Syria of Damascus, before the com­ming of the Tartarians, and before they had surprized Con­stantinople. For in that part, at first, the greatest part of the Turkish Empire was established. Now there is none that maketh doubt that the Turks are risen of the Scithians that dwell in the East. And these were more terrible to the Ro­manes, then were the Sarracens, as also Daniell describeth, who also are reported should succéede, and in time to come af­ter the said Sarracens: for the kingdome that is said should come out of the North-East, is spoken of by Daniell in the second place. And this prophecie agreeth with the storie of things done. For the Turks did suppresse the Empire of the Sarracens, at what time they were by Hormisda King of Per­sia stirred vp and allured out of their countries: and afterward (which also Dan. fore-tould should come to passe) they were made fellow-partners of the Empire, by Mahumet the Sar­racen, being Sowdan of Persia, Sogdiana, and Media, because he was not able to match in power with Calipha, the Saracen of Babylon. Thus therefore the Sarracens being set by the saddle, the Turks enioyed the Empire, and raigned in Asia & Syria full out the tearme of 192. yeares, but afterwards, be­ing molested by the Tartarians, and Assumbeans, Kings of [Page 136] the Parthians, their power was some-what appalled, and almost brought to the last cast. After that, in the yeare of our Lord 1300. vnder the raigne of Romanus Diogenes, Emperour of Constantinople, the house of Ottoman restored the Turkish Empire to his former dignitie, the recouerie where-of, was the full and finall ouerthrowe of the Easterne and Constantinopolitane Empire. So, the boundes of the Turkish Empire, are now become the very same, which were the limits of the Orientall Empire of the Romanes, but as for the Occidentall and Italian, he shall neuer say his fingers on it, because this portion of the fourth Monarchie, seemeth in the Reuel. Cap. 13.12.13. &c. to be allotted vnto Anti­christ. And where as it is further added in Daniell, vers. 45. that none should become an helper either to the Sarracens or to the Turks, experience hath proued it true: for God did so raise vp, and aduance these Kingdomes, as that they were not holpen by the power or furniture of any other forraigne nation, (nay, they were rather hated of all others) but they vsed and rested vppon their owne only aide and prouision, wherein the worke of God appeareth the greater, by the swift and suddaine promotion of these Kingdomes. And it is sayd of Ismaell, Genesis 16.12. of whome, no doubt the Sara­cens are descended, His hand shall be against euerie man, and euerie mans hand against him: he shall dwell in the presence of all his brethren.

To conclude, where-as the last obiection is made out of the Reuelation 20.8. touching Gog, and Magog, whiche should conspire with the false Prophet, I confesse I am as yet ignorant what Nation is thereby signified. Certaine it is, that Gog is a prowde people, such as are all the enemies of Christ, and of the Church: and this manner of speach is taken out of Ezech. 38. & 39. And as for Magog, it appea­reth he came of Iaphet, Genes. 10.2.

The 34. Chapter.

NOw followeth the seauenth head of this dis­course, to wit, by what signes and meanes Anti­christ was to establish and hold his outragious power and tyrannie. We haue alreadie taken viewe of the wayes where-by he attained the same. It pleased the Spirit of God, that these points should be seuerally handled, to the ende that the godly should be the lesse offended, when they sée them accomplished, both because they are brought to passe by the will of God, for the triall of the faithfull, and againe their comming was fore-tolde, to strike the greater terrour into the hearts of the wicked.

Now Paule telleth vs héere, with what aides and suppor­ters this kingdome was heald vp and strengthned, the which he maketh to be of two sorts, the one, chiefe and principall, as, the working of Sathan, and that, mightie and effectuall: the other, inferiour, as seruing to the other, which he calleth Signes, and wonders: but with-all he addeth, what manner of ones they should be, namely, Lying: and againe, to what ende they tended, to wit, to deceiue men, and hold them in all wickednesse and errour. All which points containe in them both singular comforts, and profitable considerations & fore­warnings of those things which afterward insued. And tou­ching the matter of consolations, assuredly they are most sweete and behoouefull, séeing there can nothing more accep­table be reported, then that all those things which are done a­gainst the doctrine of Christ, (and that to the great admirati­on of men, in such sort, as that they should tearme them Miracles and Wonders) are notwithstanding nothing else [Page 138] but detestable practises of Sathan, and false miracles. And as for fore-warnings, this place is also furnisht with such, where-by men are enabled to perceiue how it commeth to passe, that all the world is so easily drawne into that errour. For where-as some do indeede obserue the same, they wonder and are astonied, marueiling how such a thing could so easi­ly be brought to passe. And in the end, thus they resolue vpon the matter, saying, except the religion of Antichrist (which in­deede is nothing else but a flat blasphemie) were the true doctrine of God, it would neuer haue bin so easily receiued, nor established vpon such a suddaine: but the aunswere is easie. God had fore-tolde that all these things should thus come to passe, and that he would giue such power vnto Sa­than: the which prophecie, and with-all, iust iudgement of God, could not but be accomplished. Now, why God would haue it so, and that vpon verie iust cause, the reason shall be af­ter rendred.

And to the ende this mine assertion might be throughlie strengthned, I haue to alleadge a place very like vnto this, out of Math. 24.24. And againe another which is in Reuel. 16.14. And lastly, the example of the Magitians and En­chaunters, which resisted the truth, as Paule alleadgeth, 2. Tim. 3.9. all which do make plaine by what meanes the e­nemies of the heauenly truth haue alwaies withstoode the same, so that we are not now to thinke it strange, if this verie practise be ascribed, to the pollicie of Antichrist and Sathan, (who hath in hand to worke this whole mysterie of iniquitie) and to the sleights which he vseth in mainteining this his kingdome against the doctrine of Christ, and indéede, reason it-selfe doth yeeld no lesse. For seeing that the kingdome of Antichrist, is in truth, a verie deprauation of the kingdome of Christ, but yet an imitation of the same, it must needes be, that as the kingdom of Christ is vpheald by these two things especially, to wit, the doctrine of the truth, and the power of Gods spirit, as Paule witnesseth, 1. Thess. 1.5. So the king­dome of Antichrist hath to oppose other two things, namely, [Page 139] his errours against sound doctrine, and his myracles or works of Sathan, against the myracles and power of the holie Spi­rit, that he might cast a myst before mens eyes, and handle the matter so as he might be taken for Christ him-selfe. For so at last doth he easily obtaine so much, as that he is reputed for verie Christ, when as he maketh open shewe of the verie works of Christ, of his doctrine and myracles, and like a wic­ked wretch treacherouslie counterfaict the same. Therefore in stead of the truth, Antichrist hath nothing else but lies & wic­ked errour (wherein he doth iniurie to God) in stead of the power of Gods Spirit which worketh miracles, he blurteth out his wonders. For Christ sending his Apostles, ioyned these two together, Mark. 16.15. &c.

And first where-as Paule saith, that the comming of Anti­christ should be by myracles: the word Comming, is to be referred not to his first appearing, but to the whole strength, furniture, frame, and maintenance of the said kingdome: for, these words, his comming, signifie thus much, his establish­ment, stay, and ouer-spreading power, shall be atchieued by the meanes and force of Sathan, working miracles. Which two points haue indeede lustely enlarged the state of Popery, and with-all, they do very liuely point, and paint out the same vnto vs. For what is more common or vsuall among them, then this vaunting of infinite myracles? and what one thing do they more earnestlie vrge and seeke for at our hands? Assu­redly the Turkes, and followers of Mahumet rose at first by hatching a new kind of wicked doctrine, but as for myracles, they neither boast that them-selues did euer perfourme them, neither do they require such at the hands of others. But as for the Papists, they repose the top and toe, the But, and marke, and assured ancker-hold in the matter of myracles: and heare is it that they so crake of them with such open mouthes, and cast them in our teeth: so that Poperie can not be better described vnto vs, nor more plainely desciphered for the verie kingdome of Antichrist, then by this speache of Paule.

The 35. Chapter.

BY the former exposition, it is easie to be knowne (I meane so farre-forth as concerneth this place of the Apocalypse) what those thrée Spirits do signifie, which are sent by the false Prophet vnto all the Kings of the earth, to plant and establish his kingdome. And they are said to be like vnto Frogs, but the place it-selfe is in the 16. Chapter, verse 13.14. which are these.

Some in expounding this place, do thinke that this num­ber of the three is put downe (as set & limited) for that which is vncertaine & infinit, as it is spoken in Salomon, A three-fold coard is not easily broken. Therefore in their opinion these three spirits are euery spirit stirred vp & sent abroad by Satan for the maintenance of this kingdome of lies, such as infinite numbers of mē, & claw-backs of Antich. haue bin, both liuing as yet, & dead long since, such as was Eckius, & others, who defended the same with tooth & naile, and promoted it to the vtmost of their power. But others séeme to come néerer to the true meaning of y^e place, for they take regard of y^e nūber of 3. as indéed it is to be obserued: but yet they do not fitly ynough restraine the same only to Diuines, or Sorbonists to Monks, [Page 141] and professours of the Decretalls. For my part therefore ha­uing aduisedly weighed and considered of all things, I take these three Spirits, to distinguish three chiefe and principall degrees and conditions of men, by whom, as it were by Le­gates and choise instruments and especiall Patrones, both Poperie it selfe and the whole kingdome of Antichrist was at first framed, erected, and enlarged, and whereby euen to this day it is cherished and maintained. For whereas Christ had for the publishing of his kingdome these three especiall degrees and orders of Ministers, to wit, Apostles, Doctors, or Euangelistes and Bishops: So Antichrist hath on the o­ther side his Cardinalls, Schoole-men and Bishops.

The Cardinals of Antichrist wil néedes seeme to resemble and be answerable vnto the Apostles of Christ, whose power is to stretch to euery corner, and not to be limited within the precincts of any one Countrie. And as touching Doctors and the first Euangelistes, which at the beginning of preach­ing the Gospell, were inseperable companions of the Apo­stles: they are matched (a Gods name) with the Schoole-men (as they are called) that is, the whole rabble of Sophisters, and orbet of Doctors, either such as professed and liued a se­culare life, or a regulare, as themselues terme it, that is, a Monkish or Cloyster-life. Lastly, concerning Christian Bis­hops; the Bishops of the Popes orders, and of the Deuills making are in stead of them.

And vndoubtedly all those orders and degrees, are the ve­rie pillers of Poperie, who are sent by the Pope, or that false Prophet, in diuers manners and vpon seuerall occasions vn­to the Kings of the earth, either as Messengers, or as simple Legates, or Legates a latere, according to the qualities of the busines that this kingdome had to dispatch, and all of them assemble themselues to warre against the godlie and Saincts in Geddon-harma, that is, in that place where olde Rome once stoode: which place assuredly is the very shoppe wherein all treasons and practises agaynst God and his annoynted, are forged.

Now, this sentence and interpretation of mine, is ratified by the circumstance of the time, and by obseruation of the Si­militude which Iohn hath vsed, and (which is especially to be obserued in these Prophecies) by the very euent or issue of things, which is an omnisufficient witnesse and expositour of this Prophecie. So then, these Spirits are sayd both to bee thrée, and also to be distinct and diuers the one from the other, although they be all set forward by one and the selfe-same au­thor Sathan, or rather his sonne, that detestable false prophet, that is the Pope. And as for those Cardinalls, Sophisters, and Popish Prelates: who can more iustly be sayd to be their Sire than Sathan himselfe? and what is their doctrine, their life, and practise but only deuillish?

Further, these three are sayd to be vncleane Spirits. For being that they are stirred vp by the Deuill, who is an vn­cleane Spirit: it cannot be chosen but that they must bee like their father, and practise of his workes.

Lastly, touching the time wherein these things began: that also strengtheneth and vp-houldeth my censure. For Iohn sheweth that these began to bee sent after such time as a way was laied open, for the Kings of the East, and the riuer Eu­phrates, which before time was as it were a sacred bound-marke of the Romane Empyre in the East, and seuered the same from forraigne Nations, when Euphrates. I say, began to bee as it were dried vp, and to giue passage to the Easterne people, which brought vnder foote the Constantinopolitane Emperours. This people and Nation were the Turkes, and Tartarians, who being the first that euer passed ouer Eu­phrates, brake vp, and as it were dispaled the auncient limites of the Romane Empire, and so made in-roades and inuasions (as I haue sayd) into the Romane Monarchie. And this hap­pened about the yeare of our Lord 105. After which time especially, the Schoole-men and Popish Monkes (for there were other Monkes long before that, both more holie and bet­ter to bee borne with, then those that now are of the Popish profession) began to haue Dennes and Cloysters, as it were [Page 143] Castles and Block-houses of Poperie in euery place to bee founded, built, and dispersed, namely, after the yeare of our Lord 1200. as appeareth by histories. But as for Cardinals: the order of them began long since the other, who neuerthe­lesse crept vp since the power of the Turke began to bee so great, and haue obtained such credite at the handes of Kings, that they can at a becke turne and winde them to what pur­pose they list. For although Gregorie the first (who liued before such time as the Turkes made inuasion vpon the Ro­mane Empyre) in his Epistles 15.77. and 79. make mention of Cardinalls. Yet that maiestie and power that now is al­lotted to a Cardinalship, is but an inuention of this later time and age: the which some ascribe vnto Gregorie the 11. who reduced the Court of Rome, from being seated at Ave­nion, vnto Rome: but some other who do most fauour Car­dinalls, do attribute it vnto former Bishoppes. Lastly, tou­ching the name of a Bishopricke: that assuredly is most aun­cient, in as much as it is often spoken of in the holie Scrip­ture, as 1. Tim. 3.1.2. &c. But such as it is now in the state of Poperie, it is fresh and newe, as being brought vp long after the time of the Apostles, or of such as liued neere after them, yea, after the daies of Bernard Clarevallensis: in so much as the Audaeani, who liued in the daies of Constantine the great, by occasion chiefly of the vnwonted insolencie of Bishoppes, and such as was neuer heard of before, shronke backe from the societie of the Church. And assuredly the Bi­shoplie Iurisdiction that now is in the Church of Rome, is not Euangelicall, but flatly Sathanicall & Deuillish, which hath turned all things to ambition, couetousnesse and pride: whereof I will speake the lesse in this place, because both Maister Caluin, lib. 4. of Christian Institution Cap. 7. And Charles Molinaeus in his booke Contra paruas datas, doe seeme to me to haue very sufficiently handled this poynt.

To conclude, the similitude which Iohn vseth in calling them Frogges, yeeldeth sufficient strength vnto this mine interpretation: for as Frogges are vncleane creatures, liuing [Page 144] in myre, full of noyse, tedious and importunate in their con­tinuall croaking: so also are these three orders of a very slut­tish kinde of life, and alwaies most clamorous, in vexing the vertuous and Saincts of Gods: which to bee true, the very thing it selfe, and their importunate out-cries and inuectiues in euery place of the world against the assemblies of the faith­full, do plainly declare.

The 36. Chapter.

HAuing thus made these things plaine, let vs prosecute the other poynts which concerne the subtile practises of Antichrist [...], sayth Paule (by effectuall working) and [...], with all power. By which wordes he giueth vs to vnderstand, not only that Sathan should worke, but also that he should worke effectually and with all his might. That the power of Sathan should be great, and his craft and subtiltie deepe, it is plainlie fore-tould. In re­spect whereof it is sayd of Christ, that Sathan should pre­uent, surprize, and seduce, almost the very elect and chosen of God. Wherevpon Austin vpon the 9. Psalme sayth: Sathan shall in those daies perfourme so great workes, that ma­ny thereby will bee readie to thinke, that God hath cast off all care of humane affayres: Power he will exercise in his kingdome and subtiltie he will shewe in his myracles. For nothing (saith he) is more fitting with fooles, thē that which they see and perceiue with their sences, lib. De vti­litate creden di ad Honorium cap. 16. The which that Sathan might perfourme, he workes and makes shewe of myracles: which Paule in this place calleth ( [...]) Signes, and ( [...]) wonders. Now, some there are that put difference be­tweene [Page 145] these two wordes: but in mine opinion it needes not. For Paules purpose is to shewe that Antichrist should by the helpe of Sathan worke no vsuall and common kinde of mira­cles, but such as were rare and wonderfull, that so he might drawe men into errors: and to bee short, that he should coun­terfaite as neere as was possible, those excellent workes of Christ, whereby the truth of the Gospell was at first sealed. Of these miracles, some are such as the Papistes dreame are ordinarily and daylie perfourmed by their men; and some a­gaine are such, as they tell vs were long ago done about the graues of their Saincts and religious persons: whereby a number of Superstitions were ratified, and especially that foule and blasphemous error of praying to Saincts, as being our Mediatours, or Intercessours to God. And of this sorte they can reckon vs vp a thousand. For the Papistes can fetch with a wet finger a miracle to perswade any poynt they list, be it neuer so sottish and repugnant to the word of God; wher­by they may perswade fooles to giue credite to euery head and part of their erronious doctrine. The which I would largely lay open, but that their bookes are full stuft with such toyes. But where it is added by Paule, that these are but, Lying miracles, wrought in all craft, and deceiuablenes of vnrighteousnes: It is meant wee should giue but little credite vnto them, and bee assured, that (notwithstanding the same) the doctrine of Antichrist is nothing true. For seeing they are but lying signes, and that wee are at no hand to be­leeue lyes: we are likewise in no case to giue credite to those signes and miracles. Therefore we say with Austin, lib. De vnitate Ecclesiae cap. 18. Let them giue ouer these allega­tions, which are either the cogging couzonings of de­ceiptfull men, or the straunge illusions of lying Spirits. For either they are false that are reported, or if there bee any perfourmed by Heretikes; wee are the more to be­ware of them. Now, these signes of Sathan are called Ly­ing, in two respects. First, in regard of the things them­selues, for that for the most part they bee but meere illusions: [Page 146] not the thing it selfe which seemeth to bee done, and so appea­reth to the eye. Secondly, in respect of the ende for which they are wrought. For they are perfourmed by Antichrist to deceiue men, and to drawe them into all kinde of impietie and vnrighteousnesse: As Austin also testifieth, lib. 20. De Ciuitate Dei cap. 19. So then by these two epithers or titles, all the credite is crackt of this wonderfull skill and facul­tie of working miracles, and whatsoeuer might thereby bee established, is by the Spirit of GOD quite dasht, least o­therwise by meanes thereof, wee should at any time suf­fer our selues to be deluded and seduced by Antichrist.

Now, out of all that hath been spoken, it is easie to bee gathered, that only the vnfaithfull and such as do not apper­taine to the number of Gods elect, shall sticke to the doc­trine and kingdome of Antichrist, who ground their faith not vpon the worde of GOD, but vpon certaine great and wonderfull miracles: and as for such fellowes, it was an easie matter for Sathan alwaies to deceiue them. But this shall neuer happen to such as are godlie, truelie faith­full indeede, and the chosen children of GOD, both because they are heald vp by the hande and Spirit of the Lorde, least their faith fayle: and also because they haue regard on­lie to the worde of GOD, from the prescript whereof they will not suffer themselues to bee caried. Whereby it com­meth to passe, that the whole kingdome of Antichrist is no­thing else then a confederate route that giue credite vnto the lying deceipts of Sathan, men estraunged from the waies of saluation, whom wee for our partes are neither to allowe nor like of.

The 37. Chapter.

NOw followeth the right and last poynt of this dis­course, which dependeth vpon the former. For herein question is made, who they bee that shall sticke to Antichrist, and to what ende they should so do: and this poynt seemed needfull to be added in two re­spects. First, that GOD might by that meanes comfort the godlie, least otherwise they should doubt that themselues should also with others be caried away with the streame, and drowned in the gulfe of so great impietie. Indeede we are ac­cording to the aduertisement of our Sauiour, carefully to stand vpon our guard: and with all the powers of our mindes to cleaue fast to sound doctrine: but least in the meane time we should faint for feare, as thinking that God hath no such care of vs: we are to rest our selues vpon this assurance, that only the Reprobate shall followe Antichrist: for God promi­seth to deliuer and set vs free from the participation and fel­lowship of so great a blasphemie. Secondly, this poynt was also in an other respect to bee added, namely, that so a reason might be rendred of so great a iudgemēt of God executed vpō men. For otherwise men would in wondering be either ama­zed at it, while they should heare of so huge and horrible a dis­persion and hauocke of the Church that should ensue: or els they would powre out opprobries, & blasphemous speeches a­gainst God himself, as if he were too too rigorous and seuere a Iudge. But when y^e cause is yéelded for which al these things are inflicted & brought to passe, & withal declared vpon whom these iudgemēts do seaze & take place: then is al this murmu­ring of men easily appeased, & the godly & such as feare God [Page 148] are thereby taught and instructed. A like place vnto this is that of Math. 24.24. whereby wee see that the worde of God is alwaies agreeable and like vnto it selfe. But herein the Schoole-men haue shewed themselues foolish and ouer-cu­rious, in presuming to set downe the number of them that should repayre and relie vpon Antichrist. The which Vigue­rus, and Methodius haue attempted. But it shall be a great deale more safe for vs, to stay our iudgements vpon the worde of God, and hould, that indeede the number of men is infinite (compting them by the poule, or one by one) which shall im­brace this blasphemie, but yet not euery perticular man which shall then be liuing, shall be seduced. For as it is in the Reuela. 18.3. All people and nations, and inhabitaunts of the earth should drinke of the wine of Antichrist, and the whore of Babilon: yet not euery seuerall man shall drinke of that cuppe. For by the great mercie of God, some were preserued from that infection; which perseuered in the true faith: although indeed the number of such was but small. For as Christ doth not bring euery man to saluation; so nei­ther doth Antichrist bring al to perdition. For whereas Paule saith, 1. Tim. 2.4. God would that all men should bee sa­ued: That, without all doubt, is to be vnderstood not of euery perticular of each Nation; but that of each Nation, some shall be saued: the which in like sorte is to bee vnderstood of Anti­christ, when he is sayd in the Reuel. to infect and besot al men with his contagious dregges.

The 38. Chapter.

WHich, seeing it is most true, let vs now see who they bee that shall in such obstinate manner giue their consent and approbation, of such haynous [Page 149] impietie against God, and his sacred word. And those are the vnbeleeuers, and reprobate, who are not the children of God; and therefore Paule tearmeth them [...], forlorne, or lost children. And these be the verie persons, whome the Scripture in other places, as namely, Iude, in his Epistle calleth, Men ordeined, and appointed to such condemna­tion, Iude vers. 4. And Christ saith, that They are not plants of his Fathers planting, Math. 15.13. Iohn 15.2. They are therefore only the rebells, reprobates, and cast-a­wayes from God; that shall alwayes with stiffe necks stand vnto Antichrist, but not one of the elect and true children of God: where-in also the iudgement of God against them ap­peareth to be iust, for such perish, as are worthie of death, and none other. For the word [...], lost, signifieth such as are worthie and haue deserued loosing. Wherefore neither the godly nor the faithfull being supported by God, shall at a­ny time be ouerthrowne by Sathan; no, not though they liue in the midst of this defection: although notwithstanding the number of them (as I haue said) was alwaies little; them­selues dwelling in deserts, and being such as were vnknowne among other men: for then was accomplished that which was prophecied of by Iohn, namely, that The Church of God should flye into the wildernesse, Reuel. 12.16. and there should lye hid for a season.

The 39. Chapter.

FVrthermore, why God would haue these wicked and re­bellious wretches to slip, and fall into that so grieuous an [Page 150] Apostacie, Paule yeeldeth a reason, and that a verie sufficient and iust one. For although the Lord hath alwayes most vp­right inducements for all his decrees and iudgements, For all the wayes of the Lord are truth and iudgement, Psal. 25.10. and though it be not necessarie that we should be made priuie there-vnto: yet, to the end that The wisedome of God should be iustified by her children, Matth. 11.19. and that they there-by might be the more strengthned, it pleased the Spirit of God to yield a reason and cause, of this so great and fearefull a iudgement of God vppon the whole world, which afterward insued. And this was it, because the world through disobedience, and vnbeliefe, had deserued that heauie wrath, and those grieuous punishments at the hands of God. For was not this a verie foule and monstrous kind of ingratitude towards God, that his sacred Gospell, where-of they could not be ignorant, but had already heard it before preached, yea, and had well perceiued the power and maiestie of it, should notwithstanding be loathed by them, and trampled vnder foote? and that in stead there-of, the deuises of men, the errors of Heretikes, impieties and superstitions of all sorts, against the holy word of God him-selfe, should publikely be brought in, and with the great liking and approba [...]ion of all sorts of men, admitted into the Church, defended, yea and preferred before the truth of God it-selfe. What impietie could be greater? what iniurie, I pray you, more excessiue and hai­nous, could there euer be offered by mortall men, vnto the li­uing God, who is iealous of his glorie? Therefore this pu­nishment brought vpon the world and the Church, is a right [...], that is, a most iust reuenge inflicted vpon the moc­kers of his name and word [...], deriders and scof­fers, men that are set downe in skorners chaire. Whence it is that Paule calleth the same punishment [...] vers. 12. a condemnation, [...], (saith he) that these con­temners might be damned, and committed to torture. Therefore this seueare proceeding is a iust punishment of ex­treame wickednesse, blasphenne, and vnthankefulnesse of [Page 151] men towards God. For the word [...] (iudged) doth in this place signifie, not so much an examination which God maketh of the cause, as a iudicial censure, a verdict of condem­nation, and execution of punishment. And herein assuredly the said Antich. as well as the diuell himself, was the executioner.

Againe, we are with-all to take especiall obseruation of the vehemencie of the speache which the Spirit of God in Paule, hath vsed to expresse these abhominable wretches: for there-by it will the more appeare, how excessiue the contempt was, which they had of the Gospell and word of God, the re­uenge where-of is so horrible, and indéede so great, that it see­meth there could not possibly be inuented a greater. To this purpose therefore appertaineth that which Paule addeth, and that not idlie or to no purpose, in these words.

1. They receiued not: then, the Gospell was offered vnto them: so that there-by their neglect and vnthankefulnesse ap­peareth so much the greater.

2. The loue: that is, that sweete and comfortable doctrine. so greatly to be desired, which stirreth vp, draweth to it, and chéereth the hearts and consciences of men.

3. Of the truth: which is a thing of it-selfe worthy great price and estimation, and to be preferred farre before the de­uises of men what-so-euer.

The which truth, Paule commending by the effect it hath, saith, By it men might be saued. For that preaching of the Gospell, is the instrument or meanes whereby they are brought vnto Christ, in whome only our safetie doth con­sist. Therefore the word Truth, is in this place by way of preeminence, set downe for the doctrine of the Gospell. It was therefore a detestable and sauadge kind of vnkindnesse, for men in that sort, to set light by such great and precious giftes of God, nay, it was more then barbarous and beastlie carelesnesse and impietie, which deserued this se­ueare punishment, and sharpe reuenge. Lastly, Paule doth yet further amplifye this grieuous contempte of God (al­though notwithstanding it is hainous inough of it-selfe) [Page 152] least peraduenture it should seeme to vs a light matter, or a small offence. And he doth aggrauate the same both in regard of the manner how they embraced; and of the height where­vnto like mad-men they aduaunced this their rebellious and blasphemous behauiour against God. For he saith they did it [...], hauing pleasure in it, with such a desire, so willingly, and in such greedie and earnest manner, that there­in they greatly pleased them-selues, they liked and allowed of it, they tooke great delight in it; and wittingly and willingly made accoumpt of it, as of a most pure and precious doctrine: and lastly, that they preferred it before the heauenly word of the Lord God him-selfe. And assuredlie this is the highest step of madnesse that can be, for men, not only like sots to ad­mit, and approue of lies in stead of truth; but to rest and re­pose them-selues there-in quietly, contentedlie, and in ioyfull sort: yea, with stretched-out armes to embrace the same, to soothe and solace them-selues in it, although in the meane time their consciences do there-in greatly grutch & repine against it. Lastly, the same Paule addeth this as an vp-shot, of this villanie and raging madnesse committed against God, that the same matter which these men so greedely pursue, and so entirely embrace, is nothing else then meere Vnrighteous­nes. Where-in, their condemnation was the greater, and their punishment the more iust. For it is most iust & vpright, that such as allow of, and mainteine vnrighteousnes, should be most seuearely punished, Psal. 94. And where-as he calleth this impietie simply Iniustice, or Vnrighteousnes: he there­by giueth vs to vnderstand, that in this state of Antichrist, which is the state of Popery, God is not offended, or his king­dome violated in one point, or after one sort only; but that all kinde of iniquitie being by them admitted, is committed and done with great liking and allowance. For as that is called righteousnesse, where-by we yeeld vnto God and man, that which is their due, and shewe our selues conformable to the will of God in all our actions both in-ward and out-ward; so is that Vnrighteousnes, where-by we are iniurious to [Page 153] God and our neighbour, shrinking from the will of God either in points of doctrine, or matters of life and conuersation. The which to be practised and found rife in Poperie and the king­dome of Antichrist: there is none that can make doubt except such as neuer sawe the shadow of it, or tasted the least drop of her venome. But such as haue learned but only the first rudi­ments of that state (which too many haue done) and afterward by the goodnesse of God are brought to see the true light of the Gospell, shall assuredly perceiue more cleare, then the sunne at noone day, how all corruption both of sound doctrine, and holy life, taketh place among them: yea and approued with com­mendation. Therefore seeing the hainousnesse of this Vn­righteousnes, was, and is so great, and that growne to such an height or degree, it is no maruaile though this so greeuous a punishment ensued in the world, that the reprobate & faith­lesse men, which most wickedly contemned the truth of God, either offred to them or acknowledged by them, should fall into this so cruell a tyrannie of soules and consciences.

The 40. Chapter.

THis whole discourse of Antichrist, out of S. Paule might now séeme to be fully finished, but that there remaines an hard obiection of the Papists, where­vnto I thinke good for a finall conclusion of this treatise, briefely to oppose an aunswere. This their obiection relieth vpon three seuerall arguments, which they vrge verie sawcely in way of defence both of them-selues, and of their said synagogue and doctrine.

1. The first whereof respecteth and resteth vpon the multi­tude of those, which both heere-tofore haue professed, and as [Page 154] yet do hold the same Apostaticall; that is, Papisticall doctrine: but herevnto the aunswere is easie. For seeing that Paul hath very clearely deliuered this point, namely, that it should fall out, that only the elect and children of God, should perseuere and continue in the true doctrine, and those in number be but few; but as for such as despise the Gospell, and are seduced by Satan, they are almost infinite (for the way is narrowe that leadeth to eternall life, but broade is the pathe that tendeth to destruction, as our Sauiour affirmeth) there can not vndoub­tedly be brought any proofe from the greater number & troupe of men, to assure vs of the true marks of the Church, and to confirme vs in the certaintie of the truth, & of the doctrine we professe. For by that reason were the Turks now rather to be reckoned the true Church of God, then are the Papists, for there are moe Turks & Mahumetanes, the Papists. And a­gaine, in times past, the Idolatours before the comming of Christ, were to be coumpted the Church of God, rather then the Iewes; for the number of Idolatours were alwayes grea­ter, then was the number of the Iewes. But Christ calleth his Church, the true Church, which is the only Church of God: A small stocke. Luk. 12.32. Chrisost. Hom. 28. ad popul. An­tioch. It is better (saith he) that there should be one, that doth the will of the Lord, then a thousand wicked. Ye may see if ye will (beloued) that a great multitude of such as do not the will of the Lord, is not a whit better, then such as are not at all. Thus much Chrisostome.

2. The second argument is taken from the generall liking that hath bin of that erronious doctrine, the which (as they say) hath bin approued by diuers men, and sundry Synods. But I aunswere with Paule, that so it was to fall out that this Antichristian, and Apostaticall doctrine, should not only be allowed of by some men, but also be willingly receiued into the verie Church, in such sort, as that men should securely and wonderfully repose them-selues in it: and all because that then, they tooke no due regard vnto the word of God. Therefore this reason faileth, as hauing in it a fallation, set­ting [Page 155] that for a cause (as also the former did) which is none at all.

3. Lastly, the third argument which the Papists vse against vs, is drawne from prescription long time, where-in the sayd Apostacie hath bin entertained, and as yet raigneth among men in great securitie. Vnto this argument also I make aunswere out of Paule, that it was so to come to passe, that God should send such strong & effectuall errour, and that vpon iust occasion, that men would giue eare & credit vnto those lies, not for a day, but for a very long season. Therefore this plea of long possession that errour maketh, is so farre from ratifying the same, that it maketh it more great & grieuous, in that it hath seduced the m [...]e, and so long incroached. The same answere Innocentius the third, Bish. of Rome, did like­wise make in a certaine Decretall Epistle of his: for against pietie, against good manners, against y^e expresse word of God, a custome being taken vp, and doctrine admitted, may at no hand preuaile by plea of prescription, or long continuance of time, Canon Consuetud. dist. 11. For such things as at first are not allowable, cannot be iustified by continuance of time (as the Lawyers them-selues are plaine in this point, L. Quae ab initio. D. de Regul. Iur.) Now if there be many other mat­ters which by the very rules of the Papists themselues, and their decrees, cannot be ouerborne by neuer so long prescrip­tion of time (such as are the rights & duties belonging to the Kings treasurie or Exchequer, and as appertaine to the com­mon-wealth, namely, such things as haue bin left & forsaken, for feare of hostile inuasion: againe, such things as are com­passed within certaine precincts and limits: and lastly, such as are the prerogatiues belonging vnto the Church of Rome it selfe.) Why may not the like priuiledge be awarded vnto the word of God (who is Lord of Lords, and King of Kings) and vnto his Church, so, as no prescription of time, be it of neuer so long continuance, may preiudice the Lord him­selfe? and that especially, seeing that those whiche be­gan first to take this aduauntage of time, dealt not sin­cerely, nor in plaine truth, and simplicitie, without which, [Page 156] there can no prescription preuaile in the Church; so then it followeth not, that the doctrine of Popery is therefore true, because it hath bin plausibly admitted for a great while together, for Daniell and the Spirit of God haue fore-tolde it so should come to passe: and therefore it could no otherwise fall out.

To conclude, in the 2. Kings, Cap. 17.41. the superstitions of the kingdome of Israel are condemned, and such religion as Ieroboam had prescribed, for the worshipping of God, al­though it be affirmed to haue bin obserued, from the Aunce­stours vnto the children, and childrens children, and so foorth. And wheras men wonder how God should suffer his Church to erre so long time together, the aunswere there-vnto is easie and readie, that God neuer permitted his Church so long to be seduced, but only suffered the wicked, reprobate, and such as fall from him, to wander and goe astray, and giue credit vn­to lyes, and that vpon desert of theirs, and as I haue sayde, most iustly on his behalfe. For although Papistry was neuer the true Church of God; yet in the kingdome of Popery, and in the very midst of the Papists them-selues, God did often wonderfully preserue his Church.

Now out of all this that hath bin spoken, I hope not only that this place of Paule may be easily vnderstood, but withall that this point is as clearely laid open out of the word of God, as the noone day. That the Pope (who is not so rightly tear­med the Bishop, as the butcher of Rome) and his adherents, are that kingdome of Antichrist, which in diuers places of the Scripture is specified: the which, sith it is the drift and pur­pose of this treatise and labour of mine, heere an ende, con­cluding with this praier vnto God, that he the Father of mer­cies, would vouchsafe to giue to such as haue thus long beene blinded, eyes, whereby they might see the light of the Gospell reueiled: and to such as do already see, will, whereby they may embrace the truth of the same, in their hearts and minds, and constantly make profession of the same, in holie conuer­sation, through Iesus Christ our Lord, Amen.