SACRAE HEPTADES, OR SEVEN PROBLEMS concerning ANTICHRIST. 1. Of his Place. 2. Of his State. 3. Of his Names. 4. Of his Rising. 5. Of his Reign. 6. Of his words and actions. 7. Of his times. Necessary to be read and known of all men, who profess Christ jesus, and hope to be saved by no other Name. By G. S. Mal. 4, 5, 6. Behold I will send you Elias the Prophet, before the coming of the great and dreadful day of the Lord. And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse. 2 Thes. 2, 3, 4. Let no man deceive you by any means, for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition. Who opposeth and exalteth himself above all that is called God, & that is worshipped: so that he as God, sitteth in the Temple of God, showing himself that he is God. Printed in the year M.D C. XXV. To all Kings, Princes, and Potentates, especially to King Charles defender of the Faith, and to the King and Queen of Bohemia professing the Faith, and therefore persecuted. Also to all other Christians, whether Reform, or Romish. AMongst all those controversies, which like clouds overcast the Church of Christ at this present, so that many stumble at noon day as at night, and but a few are truly resolved of their own aright walking with God, according to knowledge, there is none more necessary to be generally understood, then that of Antichrist: both because this Egyptian darkness, which is in the land of Goshen, proceeds from his enchantments, to hold Pharaoh still in the hardness of heart: and also because the external splendour and glory of his seat, supported with the countenance of Magical science, bellish unity, carnal succession, corrupt custom, ragged antiquity, Idolatrous universality. Counterfeit miracles, hypocritical sanctity, stupenduous amplitude, blind devotion, formidable tyranny, Catholic power, and worldly felicity (as salomon's throne was with lions cunningly carved) do much dazzle vulgar judgements, 1 Kings 10, 19, 20. and amaze the silly Lambs of Christ. But if this Magician were fully discovered to be but an Impostor, and only to bombast his reputation with lies, forgeries and usurpations (like a spiritual Quack-salver) then the more that Princes and people had doted upon him, and deified him, the more they would hate him, Rev. 17, 16, 17. as those Kings shall, who out of godly indignation, hate, strip, eat the flesh of the whore, and burn her with fire. This the learned Limbs of Antichrist understand very well, and therefore either terrify all men from looking into the book of God, where Antichrist is described (at least from looking into the Revelation, where he is set out to the life) or else, as the Scribes and Pharises did with their corrupt glosses and Comments made upon the Prophets, darken the coming of Christ, and deny him being come, putting off the time of their Messiah hitherto, deferring, and dallying, as the Turks do with their Mahomet, yea feigning his person to be humane only, and his Office temporal, thereby to hold the jews still in spiritual Captivity, by causing them to deny the Son of God their Saviour: so do these wave the coming of Antichrist, and with their corrupt glosses, and misapplications turn the truth of God into a lie, causing the world to embrace the Son of perdition; by telling them of an Antichrist, that must be a singular person, and not a succession (as if we designed such a succession, This they would prove, by the names given him in the singular number, 2 Thes. 2, 3. As also by the article ●, or ille, being demonstrative particles. But Gramarians say that not only proper names, and words that signify individual things, but names that signify a multitude or succession, nouns appellative, collective, and successive, are both in Greek and Latin expressed in the singular number, and joined with that demonstrative particle. As hic populus, ille rex, in aggregation, succession, or collection. 1 Pet. 2, 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Philosopher; say that ●num one, may be taken not only singulatim, but congregatim, and summatim. And that a thing may be idem numero, not only as the sun, but as a heap of corn, a flock of sheep, a river, whose parts it may be may increase or diminish, and be in continual motion and alteration, some going away, and others coming in place, and yet continue one and the same singular, heap, flock, river, to which both the singular number, and demonstrative particle are joined. Divinity saith, that Antichrist is not only opposed to Christ the Head, who is one, but to Christians, the body, the members, who are a succession of kings & priests anointed, or a royal priesthood. 1 Pet. 2, 9 And for the use of a demonstrative particle, or the singular number or name they refer us to 1 Pet. 2, 17. Dan. 2, 38. Thou, O King, art this head of gold. Thou & thy predecessors, thou and thy successors; though per excellentiam, thou above all before or after. So 1 Pet. 5, 8. ho Antidicos, not one adversary or one devil only, but all. Rev. 13, 2. and 2 Thes. 2, 7. with diverse other places. Thus neither Grammar, Philosophy, nor Divinity will teach me, what these new Roman pythagorians would force me to believe. But ipse dixit is sufficient in the school of Antichrist, to silence not only his scholars, but Grammar rules, & the Logical rules of reason, & the Scripture, yea Christ himself. But he that will not hear Christ, Christ will not hear him, though he cry Lord, Lord never so loud. as did not admit and contain singulars) a jew, and perhaps, of the Tribe of Dan, the son of a Devil, or of an Incubus, of a virgin or of a Whore, or of some body: that he shall reign three years and an half, sit in the Temple of God in jerusalem, kill Enoch and Elias, with much other strange legionary stuff, concerning Antichrist, his person, office, Reign, war, and overthrow. And least men should examine, and so find their falsehood, they obtrude these opinions aforehand upon the Church, to be believed as Articles of Faith, by all their members, viz. That the Church is for the Head, or principal part, Romish, and so particular: for the body, Catholic. That the Pope is the Head of the Church, and so as Head of the Church, Judge of the Scripture: and the only true expounder of it: having that infallible and universal spirit, which directs the whole in all truth. That his seat is the Rock immoveable, to which in all storms the shipwrackt soul should resort for safeguard. That Salvation is no where else to be found. And that his Decrees are to be believed, and obeyed, not to be questioned, or examined in the least. Lo, thus he hath made sure not to be discovered, except, out of good nature, he will confess himself to be the thief, and restore the stolen goods to the right owner. But as the acknowledgement of error, and of injury, is not to be expected from him or his, who love the world, the pomp, glory, and power thereof, a little too well, to resign their Sovereignty: So in all these courses, whilst he thinks cunningly to hide himself, he betrays himself the more to be ANTICHRIST unto such as have spiritual eyes, illuminated by grace from above, to discern truth from falsehood. Thus you see their Egyptian wisdom, and what pains they take with those Magical jugglers, jannes' and jambres, 2 Tim. 3, 8. to conceal themselves, and how much it concerns them so to do. On the other side, it concerns us, with Moses to rely upon the Hebrew simplicity and sincerity for our salvation, but withal to be learned in all the Egyptian wisdom, Act. 7, 22. the better to discover Antichrist his cloudy walking, that so divers Controversies may be at an end. For were he fully discovered, than all that believe in Christ, and love him, and desire his glorious coming, would hate this Monster, who is like judas amongst the twelve a counterfeit Apostle, carrying the bag, an Hypocrite, playing the part of a Vicar, a Deputy, a Substitute; but from the stage appearing a naked, ragged, beggarly vagabond. And doubtless, his person being thus discovered, his laws and decrees would be rejected, and Kings, Princes and people, would cast the Egyptian yoke from their overgalled necks: Yea such as think, they do now God good service, in murdering the poor Lambs of Christ in all places for him, would leave him, come out of his Babylonish profession, and not so much as trade or truck with him in the least exchange of those doubtful commodities, or touch any of those garments spotted with the flesh. It cannot be denied, but jesabel was once young, and chaste and fair: But this proves not, that she is so now. It cannot now be denied, but that she is full of wrinkles, and a royal whore; the Mother of fornication; Rev. 2, 20. fit for all comers; and withal painted, to uphold her rotten reputation. And we doubt not, but God will stir up some jehu (zealous perhaps for his own interest, if not for Gods) to cause her own Eunuches, those Friars, Monks, and other Votaries, 2 King. 9, 30 to throw her out of the window, that he may tread her under his horses feet. And doubtless, as this shall in time come to pass by the powerful preaching of the word, which shall waste him by degrees; 2 Thes. 2. so, as an effect of the word preached, first, the usurped authority of the Papacy, and Roman Clergy over Kings and Princes, shall be broken, and reformation shall begin, where deformation came first into the Church. So that Antichrist shall say, as Hannibal once did: Eadem arte qua prius cepimus, Tarentum amisimus. And this is with jehu to tread jesabel under foot. Bellarmine confesseth, that Constantine the Great gave the Palace of Laterane, Bellarm. li. 2, cap. 17. de Rom. Pontif. & multa alia temporalia, to the Pope, Ditionem tamen spiritualem neque dedit ullam, neque dare potuit. So the spiritual dition, made way for the temporal donation, and then was poison poured into the Church, when the bounty of Princes sought to satisfy the ambition of Priests. The Priests than grew downwards towards the earth, and Princes than began to climb upwards, towards heaven: And the covetous Clergy finding the faith of few (for the faithful are but few, a very little flock, and oftentimes not very rich in wool) not to be so fruitful as the superstition of many, they nourished that profitable and liberal humour by their uttermost art, and from hence got S. Peter a rich patrimony being dead, who when he lived, had scarce a house, wherein to hide his head. This temporal patrimony graced with so holy a patronage, as the reverenced name of S. Peter, did speedily and mightily increase in all places, especially where superstition was interteyned in the name and stead of true Religion, and where Clergy men knew how cunningly to raise questions and quarrels under hand, and then to intrude themselves as equal arbitrators, and impartial umpires; but ever to manage and determine all for the advantage of the Catholic cause, as they called it, and for the ruin of particulars: as it is reported of that Lawyer, who decided the difference betwixt the lame man and the blind, concerning their oyster, that each of them should have a shell, and he the meat. Thus dealing for the Church by pretence (themselves being mostly single and unmarried, and so unsuspected to trade for the world, and posterity) they had opportunity to enrich themselves, and their particular fraternities, and to perform such acts with commendation, because they pretended S. Peter, and the Church, not themselves, as would have been counted cozenage, treachery, exaction, oppression, injustice, and perhaps forgery and Robbery, if perpetrated by any other persons, or to any other ends. But the general opinion of their Cause and Persons (supposed and styled sacred) made all pass currant without question or control. Thus in a short time, where they were lately glad to be graced by Kings; Kings were now glad to be graced by them: And where Kings had persecuted their predecessors for the truth, they now persecuted Kings for falsehood; and challenged the investiture of such Princes by right, upon whom their predecessors, out of the opinion of their piety, and the superstitious desire to be inaugurated by so blessed an omen, had been sometimes formerly invited or admitted, to lay their holy hands. Now therefore they began to cut out large cantles of the earth for their own share, and made so many sanctuaries, and Cities of refuge, that they encouraged malefactors, who ought to have repressed them, and got well by the bargain too. For they so mightily grew by this means, that the world, and the wealth of it was found with Priests; and piety was only found with the poor: the secular was only regular according to Christ, and the Regular was master of misrule in all secular affairs: Merchandise, foreign negotiations, and the Government civil and ecclesiastical, first, by the civil and imperial laws, after by the Cannon Law, a Law of their own) was wholly moderated, and managed by them: Kings were made their wards, and deposed for Heretics, as soon as they once thought themselves of age to rule themselves and their people aright, without their help: Yea Mars himself was interteyned into their service, and the Cross of tribulation, faith and patience, which was at first but a staff in the hand of the Clergy, to support them in their constant sufferings, was now perverted in the use, and turned upwards, in prosperity and spiritual pride, and so became a sword in every Clergy man's hand, to invade and disturb the peace of Christendom: and Confession served, as a secret rack or torture of Conscience, a kind of holy inquisition, to find out that sweet sin, and to pardon it, which might be most profitable to the Church, as having command over the purse of the party peccant. Thus it grew in time to be rightly called the Sacrament of penance indeed: for if it had not contrition at the first, yet it ever ended in repentance, though ever a little too late, and therefore to small purpose for the penniless penitent. The Clergy having by these arts and infinite others (as Idolatry is full of invention, for he that can once make his Creator can make all other things) engrossed almost all into their own hands, they made divisions of Kingdoms, and cut them out into Bishoprics, as all Countries, especially Germany can well witness. Where the Emperor was shackled with Ecclesiastical Officers of the Sea of Rome, as with fetters of gold; till the necessity of the papacy, about the rising up of Luther, forced the Pope, to permit the house of Austria to grow a little too great, to the lessening of Antichrists immediate authority. In so much, as now the Papacy is made a servant to the House of Austria, under a Catholic title: as the Papacy before made both that House, and all others servants, to increase and support the excessive greatness of that Sea, under the like Catholic title and pretence. But this was then, and is now a violent motion, and therefore not perpetual: then permitted and practised, to prevent the loss of all, which was justly feared upon probable grounds; and now to hold what that Sea still possesseth, but feareth to lose: and to regain (if it be possible) what she hath lost already. Which if ever she could regain by this means, she could then be content to burn the rod of her wrath, or to wear it out in her work, with whipping others. In the mean time she is content to make the Spanish kingdom the Catholic sword: so that the Roman Church may still be the Catholic scabbard to that sword, and draw it, or sheathe it at the Pope's pleasure. But I believe, that as by these arts that Antichristian Sea hath ascended up to that superlative height, wherein it now sits; so it shall lose all, by the same or the like means. For whensoever the world shall be so happy, as to have an understanding Emperor, who knows his own, and is able to discover, and recover Antichristian usurpations, that such a man, taking Henry the VIII. of England for a pattern, shall and may easily do that in Germany, and so consequently in other places, which that Resolute King, by the advice of the Lord Cromwell, and the example of Cardinal Wolsey, did in his own dominions. viz. That King intending to dissolve all Monasteries, made a division of part to the Nobles and Commons, from whence it first came, and so met no opposition; The pattern was the Pope's own, who made Churchmen Princes, and changed the title and name of those Lands, which were often by them acquired, and possessed by ill arts, as if he could have changed the nature thereof, and made them, what he called them spiritual. The King therefore did but reduce things back to their right and former order. Here only was the error of that work; that the King did not restore the Tenths to the constant maintenance of the ministry; which portion, whether it now belong to the Church or no, jure divino, I intent not to dispute pro or con: But I dare say, Gods own order hath manifested it to be both competent and convenient for that purpose, beyond all old exceptions or new inventions, and so proves it to agree with the law of nature, if not to flow immediately from thence, deserving therefore to live after the honourable burial of the ceremonial Law, as it breathed long before it. Had these things been better ordered, and some Bishoprics broken into lesser pieces, so that they might have been sit for honourable burdens, but not too great for the portage of one person, who laden with too much temporal honour and revenue, as men overgrown with flesh and fat, become unwealdie and dishonourable burdens themselves to the Church; then the undertaking had been absolute. For whether it be fit, that one who will not preach the Gospel, should have power to silence such as would; that one should have power to silence a whole Diocese of learned ministers, and a whole Diocese of these, should not have power to open the mouth of one? That one should have double honour for the single work; Nay for his wilful idleness, and obstinate hindering the conscionable work of others: and others no honour, but conzumelie, and scorn for doing the double work diligently? That one should have the provender belonging to many labouring oxen for lying in the manger, and hindering the poor asses from meat: whilst diverse oxen that would tread out the corn, want come to eat, or corn to tread out, or are muzzeled whilst they tread? That one should rule a place many miles from his person, as if he had both an infallible, and infinite spirit: and many should not be able to rule a petty parish, or to catechise a household without help? whether this thing be according to the pattern of the Apostolical Hierarchy, are problems, which some think fit to be published amongst those of Antichrist. because it may be doubted, that he who would do thus, would not perhaps startle at a Cardinal's cap, or the triple Crown, it they were proffered, or could be compassed easily: and therefore such a man is no fit instrument to be used against Antichrist, in the pulling down of Babylon, or to sit for Christ and rule, Object. upon the top of Zion. Object. But kings and Princes govern by substitutes fare off. Answ. True: But it shall not be so amongst you. Ans. Mat, 20, 26. Matth. 20, 25, 26. Take these words of Christ as a Precept to show Bishops what they should do; or as a prophecy, to show all men the estate of the true Church what it shall be, it is all one. And doubtless such Princes as shall hereafter reform, will learn to mend what is amiss, by the sight of other men's errors: and so whensoever God shall bless Germany with an able and religious Emperor, and shall put it in his heart to reform the Church, it is but changing those great Bishoprics of Mentz, Tryers, Collen, Munster, and the rest into absolute Principalities, and making them Hereditary, where now they are Elective, and the work is at an end; they will join to uphold their own interests, and soon exclude the Papacy, and mince the Prelacy somewhat finer. A speedy and certain preparation for this, is the discovery of Antichrist: and it is the duty of all men therefore that can, to do their best, according to their talents, in this subject; and amongst others, this learned Author hath done much, and deserves much in this respect of the Church. The Course he takes by Problems to handle this controversy, is not as if he doubted, or any other man need to doubt of the truth; but as it should seem, being no professed Churchman, he modestly disputes the point, as a man that would learn himself and others, by ask questions wisely; and withal enquiring, whether it can be imagined, that any man can be more like Antichrist then the Pope is; he concludes negatively, that none can; and plainly lays down in every Problem the obstinate absurdities of such, as look for Antichrist, and believe he shall come, yet cannot now see him to be come; because either he stands too near them, as a beam in their eyes, and they are part of him; bone of his bone, and flesh of his flesh; or, they expect him, when he comes, to be so qualified for public observation, as the Church of Rome hath cunningly, and poetically described him: But such an Antichrist they shall never see; for the church of Rome did so paint him in policy; not for the disclosing, but for the concealing, and clouding of his proper and personal appearance, and diverting the eyes of all men from beholding the right object. For my part, meeting with this Book in a manuscript, and seeing the profit it may bring to all, I could do no less, then be a midwife for the edition of this, since I am not able to be parent, for procreation of the like. And I have taken the boldness upon me, to dedicate it to no less persons, then to the Kings and Potentates of the Earth, for it concerns them all especially, above and more than others, to read, and to understand this Controversy, lest they should be made drunk, or kept drunk; with the dregges of that abominable cup of Enchantments, wherewith divers of their forefathers have been intoxicated, and slept to death; and lest they should under the appearance of Christianitse, countenance and support Antichristianisme, and so thinking to do Christ good service, persecute his poor members ignorantly. Besides many of them have suffered much from the hand of Antichrist, and his members. The Kings of France have been butchered by their instruments, and the kingdom put in Combustion, by their incendiaries of the Roman Catholic league or party. Our Queen's Father Henry FOUR of renowned memory, must not be forgotten: his blood is yet too fresh upon their fingers, to be hidden from her Majesty's eyes; except they force her weak sex (as they have done many of the masculine gender) to wink; by threatening to dip their fingers, as deep in her blood, (which the Lord forefend) if she cast an eye towards her Father's Funeral, or so much as inquire whether or no, he died by age, or by some injurious and traitorous hand. Our Kings have been, and are still, excommunicated, cursed, exposed to slaughter, and deposition by them. The King and Queen of Bohemia, have been pursued from place to place; and all Christendom embroiled with bloody wars for the upholding of Papal usurpation, against regal jurisdiction. Other Princes have formerly felt, and may hereafter feel the strength of his Imperial and Catholic Arms; and therefore it concerns these also, to know the man of sin, for their own comfort, that they may the better bear their Crosses, considering from what head, and hand they come; and that they may with more courage and assurance, look up towards deliverance, Luke 21, 28. as Christ hath willed them, who at the length will be too hard for Antichrist, and give a happy issue to all their afflictions. And as it concerns Princes especially, so it concerns others also, as much as their salvation may concern them, to know Christ their Saviour, and Antichrist the chief enemy of their Saviour, and of their Salvation, from each other; and therefore I have dedicated it to all Christians. But if any wonder, why in the Title of the Dedication, I use these words: To all Christians Reform and Romish, as if I contradicted myself, in calling the Romish professors Christians, which in other places I term Antichristians: I answer that the Pope himself could not be the Antichrist, except he were a Christian, and took upon him also to be the chief Christian, in external profession. A man may in divers respects be a Christian, and an Antichristian at once. The Pope is baptised, professeth the faith in general terms, as Peter did; and thus he is a Christian, and one of S. Peter's successors, as all other Bishops are; but as he challengeth to be head of the Church, universal Bishop, of an infallible spirit, judge of the Scripture, &c, he is Antichrist, that is, Rev. 18. Rome, as head of the church is Babylon, & such as so dwell in it, mystically by adhering to it, are in Babylon whether they be in Rome or no, & such as renounce this Babylonish doctrine of Romish supremacy & suprelacie, holding the true head, which is Christ jesus alone, those are with out Babylon, though they dwell in Rome▪ for Christ▪ in show, but against him in truth. So those of the church of Rome, are Christians in outward profession, but as they adhere to the Pope, as to the Vicar of Christ, and head of the Church, they are Antichristians: and such of them as belong to God's election, are called out of Babylon by the holy spirit, and may come out from thence, by renouncing the Babylonish doctrine of the Church of Rome, though for their persons and dwellings they continue in the same place and city still. And that these Romish Christians may be informed, and all other Reformed Christians established in the truth, is the end which the Author proposed to himself in the collection and composition, and I in the publication of this treatise. All that I fear is, that both this work, and my own endeavour shall meet the greatest discouragements from some of those, that should protect and countenance us: who either from error of judgement, deny the Pope to be Antichrist, and yet separate from him (at which I wonder) or else out of humane wisdom and policy, seem still to be in doubt, and will not be resolved, as fearing a diminution of their worldly greatness and glory, if this truth should be generally acknowledged. Because they suppose much of their authority would be found to be built upon the sandy foundation of Antichristian usurpations. But shall we lose heaven for earth? or look so low, as to bring temporal respects into the balance with eternal? Can there be no provision for upholding the honour and countenance of the Clergy, from common contempt, and for the encouraging and rewarding of learning, but what Antichrist invents to uphold himself withal? Then let me rather be still poor and despised with Christ, and accounted ignorant with his Apostles, then rich and respected & learned with those of Rome: Truth and simplicity are the chief ornaments of Churchmen, and should be inseparable. Their serpentine wisdom should not be used for this world: for that natural subtlety, which hath no mixture of dovelike simplicity infused by grace, Christ did not teach to his Apostles: but Adam and Evah learned it of the old serpent, and having therewith lost Paradise, left it then, with the wide world to boot, as a Legacy for all their posterity. I would feign therefore find that simple Christian Policy, which looks directly forward, to the price of the high calling, Phi. 3, 13, 14 and contents itself with that respect, which follows the work, Rom. 2, 29. whose praise is of God and not of men. If the world's wages comes with it, I shall take it as the faithful performance of his gracious promise, who hath wild us, first to seek the kingdom of God; Matth. 6.32. and his righteousness, and all needful things for this life, shall be added unto us. This is my resolution, and I am resolved beside, that he, who upon those earthly respects, before mentioned, or any the like humane grounds, and motives, opposeth this book, or the like, doth therein sufficiently declare himself to be Antichristian, and shall need no further eviction or confutation, than the evidence of his own actions. Kings and Princes therefore must cast an eye upon such, and they shall soon see all their Council is to uphold their own earthly commands, for personal respects: a watchword sufficient for him that is wise, to beware of such, for they are wolves in sheep's clothing. And now to conclude, how much are we to magnify the Lord for our King, Nobles, Clergy, and Commons, met together lately in the high Court of Parliament, and there so well according, for matter of Religion, that the Subject no sooner shown his grievance with complaint, but the Sovereign applied the remedy with compassion. Such a Head shows itself sensible of the suffering of the feet: and such members will never forget (as they have protested) thankfulness to such a Head. Thus they are happy in knowing each other; So that the king having any attempt against Antichrist, need not doubt the body: And the people fearing the encroachments of Antichrist, need not doubt to acquaint the Head with their fears. How happy a thing is it to hear that ecclesiastical corruptions had no backs in either house, nor no son of Belial there to plead for Baal. It is the belly, and not the conscience, that speaks in such cases; Whether they be greater friends to scholars and learning, who provide for a few covetous and ambitious persons; or they that provide for the general number of careful and conscionable persons, blind men may see and judge: what portion had Fulke, Fox, Whitaker, Reynolds, Perkins, with many others in the Church. Or were not these men learned? Or who was more learned, painful, and profitable to the Church of Christ, than these? He that thinks me an enemy to the Bishops for this, is deceived. Nay rather I wish, that where there is but one Bishop now, there were twenty, so fare am I from schism, or from being antiepiscopal. and howsoever of old, such penny-wise Fathers have been applauded, as the only pillars of the Church, and friends (forsooth) to scholars: yet now the world knows better, that, as a man cannot fill his mouth, and speak, both at one time; so they who are most greedy and unsatiable in seeking after offices, have least leisure and desire to perform the Duties of them. And that both the Parliament that desired, and his Majesty who granted, and the Clergy who never opposed the reimployment of silenced Ministers, (who were not turbulent) did well understand. For these men will be contented with little, and yet withal will labour to give much contentment in the works of their vocation: so that if they may have free and peaceable passage, we shall see Superstition and Idolatry have a greater blow in a few years by their labours, then in many years before by the unfruitful & unprofitable war stirred up against them, as betwixt Fathers and their children, which gave way to the contrary humour to increase. And were some of these men well provided for, and protected in Ireland, I doubt not to say, we should soon see the happy effect thereof, and that an Army of Priests would do more perhaps, than an army of secular soldiers; and so settle that kingdom in obedience to Christ, that we should not fear any invasion or inward motion by Antichrist, or his instruments in those parts. He that doubts this may look into Scotland, a place sixt●e years since, as obstinately averse from the faith, as Ireland is now; where in a few year's Popery was wholly rooted up, and scarce a man to be found, that would profess himself to be a Papist; till these late days, when the unhappy division betwixt the Clergy gave them opportunity and encouragement to increase and multiply. It is our charge to conquer the Irish souls to Christ, as well as the Irish lands and bodies to ourselves; and I am persuaded, God hath not prospered our work for our part, because we have had no greater care to compass his part: If they were Christ's, they would be ours too, in spite of Rome and Spain: but being Antichrists in affection, their able bodies are employed as instruments against us in all places, and their Country used now by Spain, as Scotland of old by France, to divert and distract our warlike attempts, and to hold us busied at home. Their conversion would have been the glory of our church government, showing that our Clergy did not seek themselves, but Christ; as now it is our shame, that whilst the Romish Clergy have conquered many Countries for Antichrist, in the East and West Indies, we should neglect a neighbour country, long in our possession, suffering them still to live in spiritual captivity, under the hands of ignorance, Idolatry, darkness, and death. But now we have better hope, seeing the reconcilement of the Fathers to their brethren, and doubt not, but that will be effected there, which hath been performed in England and Scotland heretofore, by the conscionable, plain, painful, and powerful preaching of the Gospel; whilst men are not distracted, nor their hearts alienated from each other, by domestic controversies. For these Church quarrels about Ceremonies, besides the distraction, do by the scandal hinder the progress of Religion, causing the enemy to insult in their unity, against our truth, because they see us divided, and in our divisions pursuing each other more bitterly, for those things, which we profess to be circumstantial and indifferent; then we do them in fundamental controversies: And so they say truly, we show little charity, and therefore can have no true faith. The Lord therefore join the hearts of our King, Peers, Clergy, and Commons in one, to finish this good work which they have begun, to the overthrow of Antichrist: and bless this work to his full discovery; that Kings, Princes, Priests and People, may learn to leave him. And so craving pardon for that capital crime of plaine-speaking, which I have herein used, I end with the Authors own Epistle, or Preface to the Reader. Quod à suis olim Lectoribus, petiit, pater doctissimus, id te oratum volo (pie Lector) ut sicubi me errasse animadvertes, me corrigas: siteipsum, mecum redeas; ubi pariter cerius es, pergas mecum; ubi pariter haesitas, oars mecum; ut sic Christianae unitatis & pietatis leges inviolatas teneamus. THE SUM OF THE FOLLOWING Discourse: containing Seven Problems concerning Antichrist, every one resolved into seven Questions, necessary in these times to be considered. I. Problem. Concerning the Place of Antichrist, whether it be Rome Christian. 1. Whether Rome be that great city described in the 17. ch. Apoc. 2. Whether it be the great city where the beast shall make war against the witnesses of God: which city is spiritually called Sodom and Egypt etc. Apoc. 11. 3. Whether Rome be Babylon the great, which is mentioned Apoc. 14. 4. Whether it be the great city spoken of Apoc. 18. 5. Whether it may be understood to be the place called Armageddon. Apoc. 16. 6. Whether it be the place. noted by the Apostle to be the Temple of God. 2 Thess. 2. 7. Whether it be the mountain of holiness between the seas. Dan. 11 Summa. If these prophecies do all concur in Rome Christian, and cannot be understood of any other place. then is Rome Christian the seat of Antichrist. II. Problem. Of the State or body Politic of Antichrist whether it be the state or dominion of Rome. 1. Of the prophecies of Daniel concerning the fourth Beast, and the Prophecies in the Revelation how they differ, and how they may be reconciled. 2. Whether the fourth Beast in Daniel do signify the Roman state under Consuls, Decemvirs, etc. or what else. 3. Whether the first Beast rising out of the Sea Apoc. 13. do signify the Roman state under Caesar's, or what else. 4. Whether the Beast in the 17 of the Apoc. do signify the Roman state under Antichrist. or what else. 5. Whether the little Horn in Daniel do signify Antichrist, or what else. 6. Whether the second Beast in the 13 of the Apoc. do signify Antichrist. 7. Whether the woman in the 17 Apoc. do signify Antichrist. Summa. If these prophecies do concur and be all fulfilled in the Roman state, and the Governors thereof, and cannot be fulfilled in any other, then is that the state of Antichrist. III. Problem. Of the Names of Antichrist. 1. Whether the name of Pontifex Maximus do agree to Antichrist. 2. Whether the name of Servue servorum do agree to Antichrist. 3. Whether the name of that Antichrist may be given to the Pope, & to all the succession of Popes, since the year of our L. 700. 4. Whether the name of Anomos i the Lawless, or the man of sin, may be applied to that succession. 5. Whether the name of the Son of Perdition may be given to that succession. 6. Whether the name Abaddon may be given to that succession. 7. Of the numeral names of 666. and how they are applied to the Pope. Summa. If these names and prophecies do all concur in the Popes and their succession, & can be truly verified of none other, then is the Pope (collective, as it is said, Nomen successionis) That Antichrist. FOUR Problem. Of the Rising of Antichrist. 1. How the Monarchy of Antichrist must begin to rise, whether all at once, or by degrees in tract of time. 2. When it must begin, & whether it must not begin, before the power of the Emperor be fully removed out of Rome. 3. When the power of the Emperor began to be removed, & how long it was in removing. 4. Whether it may stand with the scripture to say, that Antich. must be a singular person, or whether he must be a monarch successive. 5. By what means the Popes did rise to their height of power & supremacy, whether it was not by sedition and schism. 6. Whether they did not contend and war against the holy Bishops and Saints of God to get their supremacy. 7. Whether they did obtain their dominions and supremacy by rebellion and perjury. Summa. If all the prophecies concerning the Rising of Antich. be fulfilled in the Pope successive, & cannot be fulfilled in any other, then is the Pope successive Antich. & none else can be. V Probl. Of the Reign of Antichrist. 1. Whether the Great Whore described Apoc. 17. do signify the state of the Antichrist regnant. 2. Whether all parts of that description may be applied to the pope's successive since the year of our Lord 700. 3. Whether the Beast that was, and is not, and yet is, Apoc. 17. do signify the Pontifex Max. that is, the Pope of Rome. 4. whether any jew, Turk, or other person whatsoever hath been supported by so many Nations, Peoples and tongues as the Pope hath been during his supremacy since the said year. 5. whether it be possible, or likely, that any jew Turk or other person whatsoever should obtain such great and inestimable riches, as the Popes have gotten in that time. 6. whether any jew, Turk or Pagan ever had or claimed such absolute and supereminent power to deprive and depose kings and princes by their sentences, to absolve their subjects from their alledgeance, & to dispense with oaths, as the Popes have done, & whether it be possible that any jew, Turk, or Pagan can obtain such power. 7. whether ever any Turk or jew pretended or claimed such absolute supremacy & authority, that if he lead multitudes of souls caetervatim into hell, yet he was not to be reproved, nor called to account for it, as the Popes have arrogated: and whether it be probable that any shall be able to attain to such power hereafter. Summa. If all the prophecies concerning the Reign of Antich. be fulfilled in the Pope, and cannot be otherwise, than he is Antich. VI Probl. Of the words and actions of Antichrist. 1. Whether any jew or Turk, or other whatsoever have so much & in so high degree, blasphemed God, and our Lord Christ jesus, as the Pope and his Church have done since the said year 700: namely, in affirming, that the old and new Testament have their authority from the Pope's decree, and such like. etc. 2. whether any have caused or procured so many rebellions, Treasons and murders to be committed, as they have done: and whether it be possible for any in time to come to do the like. 3. whether any have changed laws so much as the Pope hath done, by his decrees, decretals, pardons, dispensations, Faculties, Indulgences, etc. and whether any jew, Turk, or Infidel ever took upon him such authority, to dispense with sins before hand, and to give indulgence for sins to be committed, as the Popes have done more than God himself. 4. whether any have changed times so much as the Popes have done & whether it be possible for any in time to come to make such changes. viz. by feasts & fasts, Lents and jubilees, decretals, dispensations and Calendars. 5. whether any jew, Turk or Infidel hath erected, or maintained such open and notorious Fornication, adultery, and Sodomy as the pope hath done, and whether it be possible for any in time to come to do the like. 6. whether any jew, Turk or Infidel have so wilfully & obstinately erected and maintained so manifold Idolatry, & so many several Idols as the pope's have done: and whether it be possible for any in time to come to do the like. 7. whether any jew or Turk did ever sit in the Temple of God, boasting himself to be God, as the Pope's hath done: and whether it be possible for any to do the like, & to be believed therein, as the Pope hath been. Summa. If all the prophecies concerning the words & actions of Antich. be fulfilled in the Pope, and cannot be fulfilled in any other, than he is Antichrist. VII. Probl. Of the times of Antich. how they be fulfilled, and to what Period they are come. 1. Of the first working of the Mystery of iniquity, how long it continued. 2. Of the time of the rising of Antich. & when it was fulfilled. 3. Of the Revelation of Antichrist, and how that is fulfilled. 4. Of the signs of the times of Antich. & how they are fulfilled. 5. Of the times of the reign of Antich. how long it continued. 6. Of the Consumption of Antich. & to what point that is come. 7. Of the end & abolition of Antich. which must be by the brightness of the coming of our L. Christ, who is God blessed for ever. Summa tot. Si probatur propositum, & non probatur contrarium, quid amplius desideramus? If all the prophecies of Antich. be fulfilled in the pope, and cannot be fulfilled otherwise, than the Pope is Antichrist. Caeli faciem nostis discernere: signa temporum non novistis? Matt. 16. SACRAE HEPTADES, OR SEVEN PROBLEMS concerning ANTICHRIST. That the Apocalyps is to be searched. THose that are taken to be masters of learning, teach us in every subject and matter proposed, first to ask the question An sit? whether it be, & whether it be possible to be known, and attained unto; lest spending our time in things impossible or imperceptible, we both lose our labour, & become ridiculous. The same is taught us by our greatest master, in the parables of the man intending to build, and the king going to war. Desiring therefore to find out and discover that great enemy of the Church of Christ, Antichrist, who it is, Luke 14. and whether he be come or not, (after the grace and mercy of our Lord and master Christ jesus most humbly & devoutly implored, without whom we can do nothing) I think it not amiss to consider first of the difficulty & obscurity of the Book of the Apocalyps or Revelation, wherein by the consent of all learned Christians, Antichrist is understood to be most spoken of, and his Place, State, Actions, and other circumstances most largely described and discovered unto us: Seeing there can be no doubt made, but there must be such a person, as the Scripture speaketh of by that name, and he must be such a one as is there intimated, & howsoever obscurely, yet by him that knoweth all things truly and sufficiently described: not intending nevertheless to make any exposition of the said book, which being but a simple Laic I dare not enterprise of any part of Scripture, but only to examine some parts thereof, which may seem pertinent to the matter in hand, thereupon to propose some questions wherein I desire to be resolved. And first to speak somewhat of this book of the Apocalyps in general: junius. which is by all men confessed to be full of mysteries, and that it is by reason thereof very dark and obscure, is by many affirmed: yet I see this hath neither dissuaded the minds, nor discouraged the industry of godly men in all ages from searching to find out the true sense and meaning thereof, amongst which justinus Philosophus and Irenaeus godly Martyrs, S. jerom & S. Austin excellent Fathers, Haimo, johannes de Rupescissa, joachimus Abbas, and others of the former age, Luther, Balaeus, Fox & junius, in our father's time, the learned Abbot bishop of Salesburie, Paraeus, Napier, and others of our own time, Alcasir & Ribera Romanists, and above all, our most Gracious & learned Sovereign King james, deserveth to be remembered. Upon great reason and judgement surely have all these entered into this weighty work, well knowing, that being sent unto us by God and our Lord jesus Christ, we as dutiful servants ought to search out the understanding thereof, Deut. 6, 7. and to talk of them, as of a message sent unto us from our chief Lord & master, who hath given it to be showed to his servants, and hath annexed a blessing unto it: For blessed is he that readeth, and heareth, Apoc. 1, 3. & keepeth the words of this Prophecy. That therefore which God will have to be opened, Math. 25. no man ought to shut: that which he will have to be showed forth, no man ought to conceal: that which he will have to be known, none ought to neglect. For he giveth not his gifts to be buried in the earth, nor his talents to be tied up in a napkin, Luke 8. neither do men (saith he) light a candle, and put it under a bed or a bushel. Wherefore neither I (howsoever unworthy) durst altogether suppress these my poor meditations concerning Antichrist, much spoken of in this book: but having obtained grace of God, adventured to put them in writing, thereby to give occasion (the questions being thus opened) to the learned that shall vouchsafe to read them, the better to consider of them, and instruct others, & to the unlearned the better to inquire and learn; beseeching the great Bishop of our souls, & Illuminator of all men, Christ jesus, to instruct & enlighten us all. And for the same cause I thought it best to propose them under the name & form of Problems, or Questions; reduced to the number of seven, in a due observation of that mystical number, so many times observed in this heavenly book: which by the opinion of some learned men, aught to be used as the key to open these divine mysteries. But before I come to the main question, I think it necessary to say somewhat, touching the difficulty of this book, and of the end and subject of it, for a further declaration whereof I have conceived these seven Problems ensuing, upon the two first verses of that Book, which are as followeth: The Revelation of jesus Christ, etc. 1. Upon these two verses, standing like the twoleaved gates of the Temple, which must be opened before we can go any further, with fear and reverence, 1 Reg. 6. as at the gates of Gods own house, Ez●ch. 41. I demand whether they do not present seven things to our consideration? 1. first the name given to this book by the Author, Apocalypsis, A Revelation, or Discovery, not Apocrypsis, a Concealment, or covering. 2. The first original Author, God, who gave both the book itself to be showed to the Church, and the name to the book. 3. The most true, immediate & rightful owner by the gift of his Father, Christ jesus, who sent & shown it to his servants. 4. The end wherefore it was given, to be showed. 5. The persons to whom it must be showed, his servants. 6. A touch of the subject, Things which must shortly come to pass. 7. The means & Instruments employed by our Saviour in this service of Revelation, an Angel, and an Apostle, even that Apostle who before had been tried and found faithful, in bearing witness of the word of God, and of Christ jesus, and of all things that he saw: his servant john: the same who by the H. Ghost was authorised above all others, to entitle himself, joh. 21, 24. & 19, 35. A witness of the things which he saw, and therefore of credit above all exception, and that aswell in his Gospel and Epistles, 1 joh. 1, 1. as in this Revelation. Now upon these seven grounds touched in the entrance, I propose this Question: How this book can be reputed dark and obscure, which God himself hath entitled a Revelation, Ephes. 5. E●ai. 5. or Manifestation? Light maketh all things manifest saith the Apostle. And doth the spirit of Truth call darkness light, or light darkness? 2. God the Author is light and in him is no darkness. 1 joh. 1. He maketh light to shine out of darkness, 2 Cor. 4. not darkness to come of light, 2 The. 2, 10. unless it be to the children of darkness that love not the light. Also our Saviour Christ is the true light, that lighteneth every one, yea the Brightness of Light. He is the Truth, joh. 1. Hebr. 1. & protesteth of himself in these words, whatsoever I have heard of my father, I have made known unto you. How then can it be said, joh. 15. that he hath not made this also known, which God gave him to be showed? 3. Our Saviour Christ the true and rightful owner, 1 Cor. 12. as in his mystical body is one with his Church, Ephes. 5. and we are all members of that body, how then can that be said to be concealed from the body, that is revealed to the head? 4. The same inference will follow upon all the other four points above noted; as upon the 4, Seeing God gave it to be showed; upon the 5, Ps. 119, 125 seeing it is directed to be showed to his servants, who must labour to know their Masters will. Upon the 6, Luke 12. seeing it concerneth things that must shortly come to pass, and therefore inconvenient to be hid and kept secret. And upon the 7, seeing it was committed to two most faithful ministers of purpose to be signified to the church, and thereupon most godly men have laboured from time to time to search it out and expound it: why should we despair to speak of it, as the Heathen man doth in Minutius, that neither it is given to us to know it, nor permitted to search it, nor lawful to require it? And not raither say, as it is there by the Christian Orator replied, that to us, whose faces God hath lifted up to Heaven, and whom he hath endued with speech and reason, whereby to know and speak of him, yea more to whom he hath directed it to be showed; It is not lawful to reject this heavenly brightness, which not only offereth, but intrudeth itself into our eyes and senses. The obscurity of this Book is not to terrify us from it, Aug. de civ. d●i. l, 20, 17 but to exercise our minds in it, saith the learned Father. Let this therefore suffice concerning the obscurity, that it is not invincible, but we ought to search it out. 2. Let us now therefore (Christo Deuce) for a second Problem inquire of the means whereby we may attain to the understanding of this book. For it cannot be denied, but there are in it many mysteries, which it is not given to all men to understand, but it is given to some, of whom our Saviour saith, vobis datum est, it is given to you, Marc. 4. and for them he hath ordained means. I demand then, what are the means? And whether are not those the best m●●●es, which God himself and our Lord jesus Christ hath showed us in the Scriptures. Aug. de civ. dei li. 10, 23. Phocyll. Nazianz. Aut. nin. in sum. p. 4.1.4 Prov. 8, 13. Wisd 1. viz. 1. True and serious repentance, which is (as it were) the true purgation of the soul, so much inquired for by Philosophers, and only revealed to Christians, to make us fit to behold heavenly miseries. For wisdom (saith he) entereth not into a malicious mind, nor dwelleth in a sinful body. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2. Constant obedience and care to serve and please God according to our knowledge. If any will do his will, he shall know the doctrine: And if ye continue in my words, ye shall know the truth. Naz. joh. 7, 17. & 8, 31. Rev. 5, 4. & 10, 9 3. Earnest prayer and invocation of God in Christ jesus, which our Apostle used, and thereby obtained to see the opening of this book and to have it delivered unto him according to the manifold promises of our Saviour Ask & ye shall receive, Mat. 7. seek and ye shall find, knock and it shall be opened. For whosoever asketh, receiveth, and he that seeketh findeth, and to him that knocketh it shall be opened. Whereupon, Ask, (saith venerable Beda) by prayer, seek by reading and hearing, and knock by doing and practice. 4. Diligent reading and meditation upon this book, often recommended unto us by this our Apostle in the Text. Blessed is he that readeth, Rev. 1, 3. and heareth, and keepeth the words of the prophecy of this book. 5, Diligent reading and perusing other books and prophecies of the Holy Scripture, and conferring one with the other a special means to understand the sense and meaning of Prophetical words and Phrases much used in this book, Dan. 9, 2. by which means also Daniel confesseth that he understood the end of the Captivity. And some learned men do make no doubt, but the literal sense of every place of Scripture taken with the consent of other places, and repugnant to none is the true meaning of the H. Ghost: Consent being the most certain badge and cognisance of truth. For in the mouth of two or three witnesses shall every word be confirmed. 6. Methodical proceeding by the rule of learning, à notioribus ad minus nota: from things once cleared to that which is more obscure and difficult, or to use the Apostles Phrase from milk to strong meat.▪ Hebr. 5. We must not be always children in understanding, and stick in the rudiments or principles; nor call that into question, which is once made clear. And here by the way I would crave a little leave to ask a question or two concerning the writings of the Fathers and other good Authors: what account we are to make of them, and whether it be not necessary for us to search and look into them to the end we may know what is now, or hath heretofore been revealed or made clear. For the Fathers, it may seem that their consenting testimonies in the exposition of the Scriptures ought to be held of so great authority as we do esteem the Communion of Saints, professed in our Creed. For if we hold not a Communion of faith with the Saints that are now in Heaven, it may prove a question whether we shall come whither they are gone before us. And therefore not without cause doth the godly and learned Vincentius so earnestly exhort us to hold fast quod ubique semper, & ab omnibus creditum est, not that which some few or perhaps some particular Church hath conceited, but that which hath been every where and at all times and of all Christians believed, that is (if I understand him aright) the common Creed & profession of our faith left unto us by the Fathers. And he maketh the consent of the Fathers, though not a rule of faith equal to the Scriptures, yet a singular good help to the understanding of them. Concerning the writings of Heathen men also, I ask how we may safely neglect them, where they teach us any point of truth or goodness? seeing there is no truth can be uttered by any man, or Angel but it must proceed from that Eternal and incommunicable Truth our Lord Christ jesus, nor any good can be done or spoken, but it must come from the highest & sovereign Good, which is God himself. And therefore most truly and divinely speaketh that godly Father. Augustin. Bonus verusque Christianus Domini sui intelligat esse, ubicunque invenerit veritatem. A good and true Christian must understand that truteh wheresoever he findeth it is, the word of his master Christ jesus. And though Abana and Pharphar the rivers of Damascus were not so sanctified as jordan to cleanse Naamans' leprosy: yet they were made of God to wash our hands and quench our thirst. Though common bread be not equal to the sacrament: yet it must be received with prayer and thanksgiveing, as the gift of God, to satisfy our hunger. Yea let us well consider whether it be not necessary for us to look into them: seeing we may be sure that the virtues, moralities, and doctrines of the Heathen, shall be no less objected unto us at the day of judgement than the examples of the Queen of Sheba, the King of Nineveh, Tyrus and Sidon, Sodom and Gomorrha. Is it not needful then to know, what shall be laid to our charge, and prepare ourselves to answer it? God nath provided & preserved for our use the learned writings of the Heathens, shall we not use them? may we not in refusing them seem to abridge God of some part of his glory? for let us a little better consider it. The excellent virtues, wisdom, temperance, justice and fortitude, & the illustrious examples of these virtues shining in them, their invincible patience, fidelity inviolable, justice inflexible, unwearied industry, their profound learning, mellifluous eloquence in perswadeing men to virtue and temperance, Their heroical magnanimity, ready to undertake all dangers, to save, succour, and defend those that were unjustly oppressed, and other such divine virtues: what think you, were they of God? or of men? If you say of God acknowledge it. If of men; why do not you the like, that have greater helps? How can the weak and corrupt nature of man enthralled to sin and Satan bring forth such fruits? But I know what a schoolman may say: splendida peccata, because not ordinate to God's glory. True as in men, but are they not therefore to be acknowledged for a part of God's administration and providence, who holdeth the beginnings ends & middesses of all things, & without whom no man can do any thing, as the Philosophers also, Plato, Arist. Cic. Hesiod. Theog. Virgil. Phocyll. etc. and Poets with open mouths confess? What then shall we say to their excellent sciences of Geometry, Cosmography, and Arithmetic, which we have received wholly from them? What to their Histories and computations of Times? Shall we not account these a part of God's dispensation, and therefore good in the Fountain, from whence they flowed, howsoever corrupt in the vessels, wherein they were received & conveied? Doubtless if we will be good Christians, that is of the holy priesthood, we must learn to separate the precious from the vile, the clean from the unclean, and not cast away the wheat because of the chaff; 1 Cor. 15. S. Paul useth the words of Heathen Poets, in a point of manners to the believing Corinthians, yea to Titus a Bishop: Tit. 1. Act. 17. and in a point of faith to the unbelieving Athenians which S. Luke maketh a part of Scripture to the believing Christians. So saith our Prophet, Revel. 21. They shall bring the Glory and Honour of the Nations unto it. Esai 60. And the riches of the Gentiles shall come unto thee saith the Lord. Let us therefore give to God his due, and restore the holy vessels to the Temple, notwithstanding Belshazzars' drunken profanation. Let us I say hold fast that we have received, and use that to God's glory, which they abused to their own. And this have I debated somewhat the more at large, to satisfy the niceness of some, which in this point seem to be more scrupulous, then is convenient. To return to our purpose, the seventh mean to attain to the understanding of prophecies is to exercise our selus in discerning the times, by diligent comparing of the events with the prophecies, which we may the better do by the help of the godly and learned writings of former times, whereof I have spoken, especially Histories and Chronologies, Rom. 15. which the Allforeseeing providence of God (for our learning doubtless) hath caused both to be written and preserved. This help the Fathers of the Primitive Church had not, and therefore it is no marvel if they could not so well expound these prophecies, which are best understood by their accomplishment. This is that which Solomon commendeth saying, Eccles. 8. that the wiseman discerneth the time and judgement. The men of Issachar, 1 Chron. 12. and the great Princes of Media, and Persia are commended for the same, Esther 1. and the Scribes and Pharises sharply reprehended for neglecting it. Matth. 16. And so I conclude this Problem that God hath given sufficient means to attain to the understanding of this book. III. My third Problem or Question is of the persons to whom it is ordained to be showed, which may easily be conceived aswell by the means, as by the Text. For it must be such as use these means and they are here noted by the name of the Servants of jesus Christ. joh. 15. For it were absurd to think that he would show his secrets to his enemies, and not to his servants and friends. Concerning whom I desire to be resolved in 7. points. 1 Upon the words long before spoken by our Saviour vobis datum est. Matth. 13. To you it is given to know the mysteries of the kingdom of heaven; whether by these words he meant to signify only his Apostles, or all his disciples, and them also which (as he speaketh in another place) should believe in him through their words? john 17. 2 Why in these words he made no special mention of Peter or his successors, which do now vindicate to themselves the sole authority of the keys, aswell of science, as of power and jurisdiction. 3 whether those, who by our Saviour are there signified by a vobis datum, be not the same, which are here called the servants of jesus Christ, and why here also there was no mention of Peter or his successors, or of the Roman Church, which was then in the Imperial City, and doubtless had many godly men in it, Rom. 16. and some of great dignity? 4 When our divine Evangelist writeth these things to the seven Churches of Asia, whether he did not in this according to his direction? and whether he do not hereby show, who were meant by the name of the servants of God and Christ? 5 what reason the Apostle had to send it to those Churches, and not to the Roman church either as chief, or as one of the rest; was it perhaps for the reason of S. Hilary. Anne ambiguum est Antichristum in his tectis esse sessurum? Or was he not an Apostle and Prophet to the Romans, as well as to them of Asia? or for what other reason? 6 Whether in writing to those seven, he did not intent to write to the whole universal Church of God as well to come as present: as S. Augustine expoundeth Numero septenario universae Ecclesiae significata est perfectio. De Civ, 17, 4. And only to the Church, and whether all others be not excluded by a vobis non est datum? 7. And lastly whether in writing to the seven Churches and their Angels equally and indifferently, he do not sufficiently show that the state of the Church upon earth is neither in the nature of a Monarchy, nor of a Democraty, but of an aristocraty, where the several Angel's preside in their several Territories, precincts, and congregations, agreeing in the unity of one faith under one eternal head, the God of Truth, Christ jesus? Let us not deceive our selus. Babylonians use to lisp. They cannot speak the language of Canaan with a true spirit. Neither only this book but all the Scripture is dark and obscure to them, whose mind the God of this world hath blinded, 2 Cor. 4. Hosh. 8, 12. and so much for the Persons. iv My fourth Problem is concerning the final end & scope of this book in the verses above briefly touched, to show to his servants things which must shortly come to pass. And here I must necessarily speak of the Subject which is so joined with the end, that the consideration of the one cannot be severed from the other. I demand therefore, what things must be showed to the Church of God? Surely takeing a general view of this divine prophecy, for my part I conceive that the most here spoken of, is of the enemies & of their persecutions, & malicious practices against the Church, and of the defence and deliverance of the Church, and the punishment of her enemies. and so I find S. Hieroms opinion, In prologo. Revelat quanta Ecclesia Christi passa et passura sit. And to what end must these things be showed unto them: if not to the same for which our Evangelist in his Euangile reciteth many excellent sermons of our Saviour Christ, namely to comfort and encourage the faithful, and to excite them to repentance, vigilance, patience, and perseverance against the troubles to come? Repent saith he to the Churches of Ephesus and Pergamus. Fear not to Pergamus, Hold fast to Thyatira. etc. So in the Gospel. These things have I spoken unto you that ye should not be offended. So in his Epistle, Let that abide in you, john 16. 1 john 2. which ye have heard from the beginning. Take heed I have foretold you. Mark 13. Now if this be the end, namely to arm the faithful with those virtues against the troubles to come: then what is or can be the subject of this book, or what matter can it speak of, but 1. it must describe the state of the Church in her several times. 2. The Head of the Church, who is also her Saviour & Protector in all her troubles. 3 The enemies of the Church, and their persecutions and practices. 4. The Confusion of those Enemies and the punishments inflicted upon them in this world. 5 Their Everlasting Damnation. 6 The Deliverance of the Church. And lastly her Everlasting Glory and felicity. Whether this be not so, I desire to know upon the three Problems ensuing. My fift Problem therefore is concerning the Church, V whether it be not with sufficient plainness set forth unto us in these seven places. 1 In the vision of the seven golden Candlesticks, Revel. 1. in the midst whereof Christ jesus walketh. 2 In the vision of the Beasts, and Elders in the midst of whom is the Throne of God and of the Lamb. Revel. 4. 3 In the vision of the Temple of God, Revel. 12. set forth to be measured and opened. 4 In the vision of the woman travelling with Child, which bringeth forth Christ jesus, Revel. 12. and then is forced to fly into the wilderness, where she must continue for a long time after. 5 As Mount Zion whereupon the Lamb standeth with all his Army. chap. 14. 6 As a Bride trimmed for her husband. chap. 19 7 As the City of God the new jerusalem whose walls are founded upon the Twelve Apostles. chap. 21. VI My sixth Problem is concerning our Saviour Christ, the great and mighty Lord Protector, Prince, and Saviour of his Church, whether he also be not as many ways described unto us. viz. 1 As the great Bishop and Teacher of his Church, in the midst of the seven golden Candlesticks. R●vel. 1. 2 As the Sacrifice for his Church, chap. 4. and yet the Defender & Protector in the midst of the Throne. a Lamb & a Lyon. chap. 10. 3 As the great Lord of Heaven and Earth, Land & Sea, D●u 32, 40 determining the end of Times, which is not revealed to any Angel. Matth. 24. 4 As the seed of the woman, and yet the Son of God. Revel. 12. Revel. 14. 5 As the Lamb standing on mount Zion. 6. As a most mighty & valiant captain, chap. 19 or invincible Prince going forth to war against his enemies, himself in the forefront, ready to charge them in the face. 7 And lastly as an inevitable judge both of quick & dead sitting on his Throne of majesty. chap. 20. VII. The seventh and last Problem therefore must needs be concerning the Enemies of the Church, whether we may not understand that of them, also in this book there be named Seven. viz. 1 The Devil that old Serpent, the great Red Dragon with seven heads, and ten horns, Rev. 2, 10. & 12, 9 and seven crowns upon his heads. 2 False Apostles, Hypocrites. Rev. 2, 2. 3 Nicholaitans. Heretics. chap. 2, 15. 4 The followers of jezabel and Balaam. chap. 2, 20. Licentious and Idolatrous Teachers. 5 The first beast rising out of the Sea. chap. 13. The old heathenish Roman Empire. 6 The second Beast rising out of the Earth, which seemeth peculiarly to signify Antichrist unto us, chap. 13. the proper and principal subject of this our Investigation. 7 Gog and Magog heathenish and open Persecutors joined with secret and intestine enemies, whereof we have not here to speak These things seem to me not altogether improper nor inconvenient. yet seeing I am no Prophet nor the son of a Prophet, I dare not determine of them but leave them to Theologians to consider. And with favourable permission going forwards to search and find out this great enemy of the Church of God: I demand whether he be not fully described unto us in this book of the Revelation and other parts of Holy Scriptures, by seven notable and notorious Attributes. 1 His place. 2 His state, or body politic, which must be subject unto him and support him. 3 His Names. 4 His Rising. 5 His Reigning. 6 His words and actions. 7 His Times. Of which Christ jesus assisting I mean to speak in order. J. Of the place of Antichrist. BY the rules of method we are taught to proceed à notioribus ad minus nota, from things better known to infer & prove things not so well known: & of things known, they say those are best known, which are visible or sensible, and that the outward visible & sensible adjuncts & accidents do very much conduce to find out and discover the nature and essence of every thing. Even our divine Evangelist & Prophet, being taught by the spirit of God, seemeth to approve of these observations, where he beginneth his Epistle with this protestation. That which was from the beginning, 1 john 1. which we have heard, which we have seen with these our eyes, etc. making the senses a sufficient proof of the humanity conjoined with eternity. This is the cause wherefore I thought best to begin my enquiry at the Place of Antichrist. For what is more clear and evident then that every thing which hath an existence, must have a place, & he that seeketh for a thing out of his proper place, or element, as they now speak, doth as if he should seek for a fish in the fire, or a swallow in the Sea. The learned Grecian, Aristotle. (the riches of whose learning I see no cause but it may be brought into the Holy city according to the Prophecies) referreth place to the Predicament ubi, which importeth a Relation, & defineth it very acutely, & I think truly to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Which I know not how well; but thus I think it may be rendered, The unmoveable and nearest confine of that which compasseth any thing about. He calleth it unmoveable; because in all motions it is not the place that removeth from the thing, nor with the thing, but the thing itself is removed from one place to another. It must be nearest, & indeed contiguous for else it can not be the place of one thing, but may contain another; & it must compass it about: for if it do but touch it in part, it is to be called adjacent, or contiguous, but not a place. The most learned Roman maketh place one of his four principia. Varro. August. And the learned also of later age number it among those things which necessarily concur to the constitution of things Existent. Cajc●an. By all agreed to be a Relative, which therefore must have a Correlative. Every place is so called, in respect of the body placed in it: Every Continent in respect of the thing contained: every Principle in respect of the thing proceeding from it: as a Father cannot be so called without a son, nor a master without a servant, nor a cause without his effect. Herehence are derived those rules and observations of the learned: Posito corpore necesse es● poni locum; posito loco, locatum poni necesse est. That Places must have a due proportion of quantity and magnitude, great things must have great places, for else they could not be compassed or comprehended in them. Little things little places, for else there would be vacuum. Things of long continuance, must have places of equal duration, and places of long continuance are not appropriated to things that must soon perish or pass away. Also Places must have a due temperament of quality, agreeable to the things placed, and the things placed to the places, for else the one would destroy the other, and contraries can no more be and continue in one place, then in one subject. These Observations being discovered unto us by the ordinary light of nature, it hath pleased the God of nature whose majesty is terrible, his wisdom incomprehensible, and his ways past finding out; who numbereth the drops of the Sea, and the sand of the shore, who calleth the stars by their names, and filleth heaven and earth, to descend into the narrow and poor capacity of humane intelligence, and by these outward visible & sensible things to teach us (& who is a Teacher like to him?) to find out things most obscure and difficult. Let us see therefore what place, of what capacity, quantity and quality the great Governor and Disposer of all things hath appointed for Antichrist. And first I demand, whether it be not plainly described to be Rome, and that Christian, upon the consideration of these seven places of Scripture that follow? The first in the seventeenth chapter of the Revel. where it is set forth to be 1. That great city. Revel. 17. 2, which was set upon seven hills. 3. which had seven heads or governor's. 4. And ruled over the kings of the earth. 5, which in a mystery is called Babylon. And 6. Most abundant in riches & glory. 7, Yet most filthy in all fornication and uncleanness. Let us examine these words every one by itself. It is first a great City. A city is by some considered as it consisteth of houses and buildings near joining together: so Niniveh, Tyrus the old, Gen. 10. Babylon, and others in the Scripture are called great cities: So Tully calleth Pergamus and Smirna cities, pro Flacco li. 1, de bell. li. and Caesar also calleth Rome, Civitatem. taking that for a principal cause of his Parricidial wars, ut Trib. plebis ex civitate expulsos restitueret, that he might restore the Tribunes of the people that were driven out of the city, who (as he said before) were fled ex urbe: i. polit. others, as Aristotle etc. take a city which they call Polis, the word used here by the Apostle, to consist of a multitude of men gathered together under the same laws and government; which is also called universitas or respub. de civ. dei. Cic. in somn. Iusta●. l. 2. and so S. Augustin in some places. Some others also measure a city by the extent of her dominion, liberties, and franchises. Now these and other circumstances being considered, I seek for a city wherein all concur to make it great, & for the first, I ask whether ever any city have had a téstimonie of greatness, like to that which Lucan thus describeth? Vrbem populis victisque frequentem Gentibus, & generis coeat si turba capacem Humani. Lucan. 1, 1, — A City populous, full of conquered nations, and able to receive all mankind, if they should come together. I think it cannot be denied, but this was a very great city, v●bis appellatio muris, Romae contineutibus aedificiis. finitur. LL. de verb. Sig. that was able to receive humanum genus, all mankind. And yet that we may see plainly, that he meant it of the city, as it consisted of walls and buildings, he nameth it, first urbem, and then goeth forward, — Cum pressus ab host Clauditur externis Romanus miles in oris. Effugit exiguo nocturna pericula vallo: Tu tantum audito bellorum nomine Roma Desereris; nox una tuis non credita muris. What city in the world, was like to this great city? Rev. 18, 18. truly therefore saith our divine Apostle. But this was poetical and hiperbolicall, may some say, let us hear a testimony historical: Although I think, that learned poet would never have been so bold, or impudent, to give such an attribute of greatness to Rome, if it had not been a very great city, and doubtless the greatest then known in the world; yet let us hear Historians. Truly Lipsius (out of Martinus Polonus and Pliny) saith, the walls of Rome were first xlij. miles in compass, and out of Vopiscus, de magnitud. Rom. Blondus in Romanist. that they were afterwards enlarged to 50 mile's compass, but of the suburbs, si quis intuens, magnitudinem Romae velit exquirere, frustra eum fore, & haesurum ubi desinat urbs, ubi incipiat. ex Dionis. So it was a great city within the walls, Herodot. l. 1. and a greater without. It seemeth indeed by Herodotus that the walls of old Babylon were 160 stadia on every side square: but note, that Babylon was all within the walls, and so Rome in respect of her suburbs & buildings adjoining, was much greater, as by this testimony of Lipsius out of Dionis. appeareth. Might not this then well be called Babylon the great, in respect of the other? But hear what Pliny saith both of Babylon and Rome. Of Babylon first he saith, Plin. lib. 3. Babylon sexaginta millia passuum, amplexa muris. Of Rome; Effecit passuum per directum xxx. millia DCC. LXV. which xxx miles and three quarters being taken for the diameter, must make the circumference to be at the least 92 miles. which is fare above the reckoning of Lipsius. And yet saith Pliny farther: Ad extrema verò tectorum cum castris praetoriis a Milliario in Capite Rom. fori statuto per vicos omnium viarum mensura colligit, paulò amplius septuaginta millia pass. And if that be taken for the Diameter of Rome and the suburbs, then must the compass be almost 200 miles. Quo si quis (saith he again) altitudinem tectorum addat, dignam profecto aestimationem concipiat, fateaturque nullius urbis magnitudinem in toto orbe potuisse comparari. And it is also to be observed what the same Pliny writes of Babylon, Plin. lib. 6. in the time of Vespasian, that it was then brought to solitude being exhausted by the vicinity of Seleucia, which was built for that purpose. And this was before the exile of john in Pathmos, where he saw the Revelation, and therefore this great city could not be literal Babylon, or Babylon in Chaldea, which then was not great; but mystical Babylon, that city Rome, which was then at the greatest. Let us go to the next consideration, where a city is said to consist of a multitude or society of men, gathered together, and we shall find a far greater cause to ask the question of our Prophet, what city was ever like it? for what city in the world can we find so famous, for number of Tribes, and multitude of citizens, as Rome? Livy. Alex. ab Alex. l. 1, c. 17. The Tribes of Rome were at the least five and thirty, every one consisting of many thousand citizens, whereas the two kingdoms of judah and Israel had but twelve; yea the mighty kingdom of Persia, which afterwards grew so great, had but twelve in the beginning. Herod. 1. Xenoph. Grop. l. 1. Liv. l. 10, in five 1. belli Punici lustro undevicesimo. Tacit. An. 11 Fasc. Temp. The number of Roman Citizens in their weak estate was found to be above two hundred and fifty thousand: but in the Emperor Claudius his time, it is said to have been above threescore & eight hundred thousand, and so in Augustus' time, in which number women, children, servants and foreigners not enfranchised (though inhabiting) were not contained. What city therefore was ever like to this great city? Again if we consider the extent of her franchises, and liberties, not only the Volsci, Hernici, Lucani, Appuli, Campani, Cic. offis. 1. Hetrusei and other nations of Italy, but the Transpadani and Transalpini the Gauls and Spaniards were received into the freedom: nor the Europeans only, but those of Asia; S. Paul borne at Tarsus in Cilicia averreth himself before a Roman judge to be a citizen of Rome free borne. Act. 22. And for her dominion it seemeth to be true, that the Poet saith, that the city of Rome was as great as the world: Gentibus est aliis Tellus data limit certo; Romana spatium est urbis & orbis idem. So again: Roma armis terras, ratibusque subegerat undas: Atque iidem fines urbis & orbis erant. So Dionysius Halicarnasseus calleth it, Vrbem terrae, marisque dominam. Claudianus Cuncti gens omnia sumus. & many like other sentences do we meet with in their books. Neither was this the opinion of the poets, or vulgar only, but their learned lawyers in the end grew to be of the same judgement, Panorm. Vbi Caesar, ibi Roma, wheresoever Cesar is, there is also Rome. What city therefore was ever in the world in greatness like to this? The use that is commonly made of this consideration is none other, but to admire and extol, the majesty of Rome, as Lipsius doth in admirandis de magnit. Romana. but the true and worthy use thereof, is to acknowledge the truth of God's word, revealed in this and other prophecies, which (we see) are confirmed by the testimonies of Heathen men, that never heard of them. These certain Typographies plain'y also refel the idle opinions of those that take Babylon or Antichrist for the whole multitude of the ungodly. 2. The second note is that it is seated upon seven hills, & what city was ever so famous or renowned for seven hills, as Rome hath been. Quae nunc de septem totum circumspicit orbem Montibus, imperii Roma deumque locus. saith Ovid. and Propert. septem urbs alta jugis. And the names of these hills are common in their histories, Palatinus, Caelius, Tarpeius which is also called Capitolinus, Aventinus, Esquilinus, Viminalis, and Quirinalis. 3. Thirdly, what city was ever so noted for seven kinds of supreme governor's, whereof every one had the power of a king, summum imperium, power of life and death, from which there was no provocation, or appeal? All of them are expressly named, both by Livy and Tacitus, their principal Historians; Kings, Consuls, Dictator's, Decemvirs, Tribunes, Caesars, and Pontif. Max. 4. Fourthly, what city did ever so powerfully rule & command over the kings of the earth, as this hath done? All other Empires, and Imperial cities had their several Emperors, kings or princes, and were subject to them, and ruled by them; as the Assyrian, Persian, Grecian, Tartarian, Turkish, Cathaian, Abissine, Empires; the Sirian, Egyptian, Ethiopian, Parthian, Median, Indian and Macedonian kingdoms and all their cities; the great cities of Ninive, Persepolis, Ecbatana, Constantinople, Traperus, Mexico, Quinzay, Memphis, Ocmus, & all other cities, that we read of, even Babylon itself was ruled by kings and Emperors, Dion. Hal. only Rome was called Terrae marisque domina. Cic. pro prodom●. Et illa populus est dominus regum, victor atque Imperator omnium gentium, saith Tully.— Illa inclita Roma Imperium terris, animos aequavit Olimpo, saith Virgil. But what need I seek or cite foreign testimonies, 1 Mach. 8, 13 chap. 15. The book of Maccabees giveth us ample proofs of the high and predominant power of Rome, See also Brightm. in Dan. c. 11. showing how they commanded the great Kings of Egypt and Asia, Ptolomee, Demetrius, Arsaces, Attalus, and others, to abstain from war against the jews, and that command was obeyed. what City ever in the world did the like? Fiftly for the mystical name of Babylon, See these authors cited by Riberain Apo. & recited by Paraeus. Aug de civet. dei. lib. 18. Roma velut altera Babylon. Idem. Occidentalis Babylon, & passim. See M. Downam his treat. of Antichrist lib. 1, ca 2. Psal. 137. I think it needless to dispute to whom it belongeth, seeing S. Augustin, S. jerom, Tertul. Theophilact. Orosius, Oecumenius, Eusebius and many others, both old and new have expressly applied it to Rome, and so cleared that point also, and that upon great reasons: First in regard of the greatness and largeness of dominion, wherein Rome and Babylon excelled the other two Monarchies. Secondly for continuance, for these two continued longer, and immediately upon the decay of Babylon, Rome began to grow. Velut prioris filia, saith Augustine. Thirdly for cruelty against the saints, for of Babylon the first, the Prophets testify sufficiently. So Rome is by Tertullian called Babylon, Quia sanctorum debellatrix. Fourthly for promiscuous filthiness beyond others. Fiftly for Idolatry. Lipsius' in Epist. Sixtly for confusion morum aeris— linguae saith Lipsius. Seventhly for power & riches, whereof I have now to speak. For her power riches and glory mentioned in the text, I appeal to them that have recorded, that the wealth of all the world was in Rome, and called it Mundi compendium, & in this Inventory of riches & glory, is to be cast also the account of their innumerable victories, the greatness of their Empire; their prudence and policy in government; their providence, fortitude & industry in war, their learning and eloquence, the justice, temperance and other moral virtues which appeared in some of them, the riches of their minds, aswell as of their outward estate, De doct. chr. l. 2. cir. sinen. wherein they excelled all the world: and so doth S. Augustin call the excellent learning, morality etc. of the heathen, Viri pati mulichria mu●ieres pudicitiam in propatu'o habere. Sallust. much more in Tacit. Annal. Sueton. in vita Virgil. in priap. Ovid. Inv sat 6. Tibul. Catul. Propert. Mar. Hor. s●r. l. 2, 3 & ●. 1, sat. 2. de civ. l. 3. the gold and silver of Egypt. And lastly for their fornication and beastliness, I desire them to speak that have read their best authors▪ Sallust, Tacitus, Sueton, virgil, Ovid, juvenal, and others, Horace confesseth of himself Mille puella●ū, puero●um mille furores. Caesar was called omnium virorum mulier, et omnium mulierum vir, And who hath not heard of the beastliness of Tiberius and Caligula, Claudius and Nero; in a word, it is almost incredible, and most abominable, what they writ in this kind, either of themselves, or one of another, But if we take fornication in this place for the spiritual adultery, which is Idolatry. They that read S. Augustine de Civ. Dei, Livy, and others of their own authors do know, that (besides their Majores deos, and four hundred and four and twenty Temples, amongst which was the Pantheon or Temple of all Devils (as Tertullian well calleth it) and the Temple of the city itself, 1 ips. ●x ●●tit. Imperij. See more i● Chenu●i exam c●nc. Trident. de magin. which they worshipped as a Goddess) besides all these, and their Princes whom they deified after their death, every house had Penates and Minores deos, so that their Idols were innumerable. Hereupon as some called Rome Epitomen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. so some christians called it Epitomen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2 Chron. 28, 23. Religione (saith Tully truly, who knew no religion but Idolatry) omnes gentes nationesque superavimus. And with this kind of fornication they made all nations drunk, for every one seeing them so prosperous and victorious would have their gods, and worship them in hope like Achaz to prosper and overcome as they did. Now therefore laying all these things together, I ask whether they can be applied to any other Place in the world, but only to Rome? To this also may be added consuetudo loquendi interpres optima, which amongst the ancient jews of the Sanhedrin was, Buxter●. ex cod. Sauhedr. by the name of the city to understand Rome, as accounting none else worthy or fit to carry that name, note also that the Holy ghost in the last verse of the 17 ch. of the Apoc. addeth an article of emphasis and distinction to every word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. Also Magister in princip. glossae epistolae ad Romanos telleth us that, cum dicitur Apostolus intelligitur Paulus, cum dicitur urbs intelligitur Roma: which common notice may be the cause why our Prophet did so much ingeminate that article, to show that he spoke of a city well enough known to be such viz. Great and Imperial. And if this be clear and evident, that by the name of the Great city, and of Babylon in this Revelation, Rome, and only Rome is meant this I hope will serve to illustrate other places; As for example, the second place, Rev. 11. where it is said that the beast shall make war against the two witnesses of God, and shall overcome them and kill them. And their dead bodies shall lie in the streets of the great City, which spiritually is called Sodom and Egypt where also our Lord was crucified; Although some doubt might be conceived of the names of Egypt and Sodom in this place, and where our Lord was crucified, yet the name of the Great city, aught by the reasons & authorities aforesaid, to hold us fast to Rome. For none else was then great, nor worthy to be so called, as I have showed before. Let us see then how these names Sodom and Egypt may be applied to Rome, and therein first what it is to be spiritually called. There be many spirits mentioned in the scriptures, but here I think that spirit is meant, which is spoken of by our Lord in the Gospel, joh. 14, 17. & 16, 13. even the spirit of truth, which shall lead us into all truth, and so to be spiritually called, is to be truly so called, according to their works, effects, and fruits, as the spirit of truth teacheth us to call things. Whether doth not the Prophet jeremy explain this, in altering the name of Pashur; jer. 20, 3. whether doth not our Saviour explain it, Matth. 7. when he saith, Ye shall know them by their fruits, do men gather grapes of thorns, or figs of thistles? as if he should say, men do not call that a thorn, of which they gather grapes, nor that a thistle, of which they gather figs: but that is called a vine, and this a figtree. For it is not an evil tree that bringeth forth good fruits, nor a good tree that bringeth forth evil fruits. Luc. 6, 46. And why do ye call me Master, and do not the things that I speak: if I be a master, where is my fear, Mal. 1, 6. saith the Lord? If a father, where is my love? And who art thou, john 1. say the Pharises to john Baptist, The voice of him that cryeth in the wilderness, Make straight the ways of the Lord saith S. john; Matth. 11. as if he should say, I am the preacher of repentance against the coming of the Messiah; Art thou he that should come? saith he again: go tell him (saith our Saviour) The deaf hear, the blind receive sight, the lame walk, the lepers are cleansed, etc. if I do the works of the Messiah, I am he: and if ye were Abraham's children, john 8. ye would do the works of Abraham. Whereupon I ask, what is the meaning of all these places, but to teach us to judge and speak of men by their works, as we do of trees by their fruits? So then, where we find the works of Sodom and Egypt, that must be called Sodom & Egypt spiritually, that is, truly, Esa. 1, 10. as the spirit of truth hath taught us to speak, Ezech 16. and as the Prophets use to speak. Now the works of Sodom, and Egypt were beastly filthiness, Gen. 19 & 12, 15. & 39, 13. and bloody cruelty, as we read in the scripture, and beside, Exod. 1.14. in Egypt also we find, infinite Idolatry, whereof there are sufficient testimonies in the scripture, Num. 3, 3. besides that which heathen men do write to the same purpose, jer. 43. namely Herodotus, juvenal. Diod. Sic. Anaxandrid. and Plutarch. Esa. 30. And were not these the works of Rome in S. john's time? Read their own Authors, Tacitus, Sueton, Virgil. and he rest that I cited before, concerning their horrible filthiness and Idolatry. Read the Ecclesiastic Histories of their persecutions, and their best Historians, Tacitus & Suetonius of their tyrannies & cruelty. Are they not still the works of Rome in these later times? Read Petrarch, Mantuan, Platina, Blesensis. Roma est jam tota lupanar, saith one; It is notorious that almost all the Cardinals of Rome have their Manfrones Cinaedos, saith another, who by authorities and arguments drawn out of jacobatius, & other authors of the Romanists, without exception, fully proveth, that there is not now, nor hath been for many years past any true Pope, nor lawful Cardinal, but that they are all Intruders, Simoniakes, Sodomites, etc. and so have been of long time, and therefore by the sentence of the Pope himself, Dist. 23. in the Decree, declared to be Antichrist. The abominable acts of julius the III, that made his ganymed a Cardinal, & created johannes Casa, Archb. of Beneventum, & Legate a Latere, who set forth a book in commendation of that crying sin, are not yet forgotten, and that book also passed currant a long time amongst them without control. The bloody actions of Aluisius, Borgia, Diazius, Minerius, Gardner, Bonner, the murdering Dominican in France, and the Pouder-traitors in England, and many others, were not only not disallowed by them, but praised and commended, yet Qui non vetat peccare, cum posset, jubet, saith the Pagan, & I desire to know, whether any man ever saw, read or heard of any nation, Christian, jew, or Turk, Saracen or Savage, wherein Sodomy hath been so publicly practised & allowed, as in Rome? Their Idols and images also, are known to be innumerable, whereof we shall speak more hereafter. What shall we say then of the fourth note of this place, where also our Lord was crucified? In jerusalem, saith the Babylonian: but jerusalem at the time of the writing of this Apocalyps, was so far from being a great city, that it was no city at all, for it was utterly destroyed before by Titus. And if it had been then a city, yet was it far from being great, or bearing rule over kings, and although jerusalem be some time called the holy city, yet is it never called the great city, Hierom. Jerusalem sanctior locus rupe tarpeìa, etc. See more in the Epistle of S. Hierom to Marcelia, inviting her to come to Bethleem, and likewise in his Epistle written in the name of Paula and Eustochia to the same Marcelia, to the same purpose, wherein he proveth, that this name of the great city could not be given to Jerusalem; etc. but rather to Rome, or to the world etc. the chief city whereof, is Rome. Neither yet are we directed to the name of Jerusalem, but to that place, wherein it is spiritually said, that our Lord was crucified. jerusalem is not spoken of in the text, neither indeed was our Lord crucified in Jerusalem, but extra portas, without the gates, as the Apostle speaketh. Hebr. 13, 12. Let them answer then, who have read the Gospel, john 19 by whom was our Saviour accused? who condemned him? what kind of capital punishment did he suffer? who crucified him? in what place? for what crime or offence? or upon what accusation was he brought in question? was he not accused by them that cried, we have no king but Caesar the Roman Emperor? was not Pilate the Roman he that condemned him? was not the cause pretended, for that he spoke against Caesar, in making himself a king? was it not by that kind of punishment & execution, Vide Scalig in notis ad joh. 18, 31. which by learned men is observed to have been properly used by the Romans? were they not Roman soldiers by whom he was crucified? was it not extra portas jerusalem? & was it not all done by the power of Caesar? and what followeth of all this, Vbi Caesar, ibi Roma, where Caesar is there is Rome, said the old Lawyers, as the new say now a days, Vbi Papa, ibi Roma, Panorm. where the Pope is there is Rome. To this add, that all void places, and places appointed for public execution of justice were by Roman civil Law, juris publici, the proper demeanes of the Empire of Rome. Now it is manifest that Golgatha was the common place of execution, and therefore the jure publico of right belonging to Rome. We must therefore confess, that our Lord was crucified in Ròme, unless we shall think, that S. john, yea the spirit of God, do not speak properly; And if he had meant the old jerusalem, what needed so many words, or circumstances to describe it? These four points therefore being cleared, it is not hard to apply three others unto it, which are mentioned in the same place of scripture, to make up the number of seven, viz. 5. That this is the same great city, where the beast should make war against the saints: and 6, where he should kill the witnesses of God: and 7, where their dead bodies should lie in the streets, and therefore the place of Antichrist. A third scripture speaking of the place of Antichrist, Rev. 4. is that where her destruction is briefly denounced, and there it is called Babylon that great city, the spirit of God giving us thereby to understand, that he would have that city seven times at least in this book called Babylon the great, to be sufficiently known unto us, to be Rome, the second Babylon, which then was great, & not the old Babylon, which neither in her best estate was able to compare with the greatness of Rome, and in the time of S. john was in great decay, having been twice or thrice before taken, sacked and spoilt; namely first by Cyrus, Dan. 5. drawing & diverting Euphrates, while Belshazzar sat feasting and drinking. Secondly by Darius with the help of Zopirus, Herod. lib 3. justin. who reduced it to an absolute subjection under the Persians, and with the rest of that Empire, it was conquered by Alexander the Great, Diod. Sic. l. 19 and after his time, it was spoilt again by Demetrius, and thereupon forsaken by her inhabitants, and never rose afterward to any greatness, authority or power. Whereupon S. Augustine observeth, that as the Assyrian monarchy decayed, so Rome the second Babylon, and as it were the daughter of the first grew, and so it was in S. john's time, the great city, Lady of the world, and governed only by Caesar's, one of her seven Heads, which ruled over the kings of the earth. A fourth scripture is that, Rev. 18. wherein her destruction is much more largely and particularly described by seven notable attributes, most agreeable to Rome. 1, She is called again Babylon. 2, That great city. 3, With whom the kings and nations of the earth have committed fornication. 4, Most proud and vainglorious, for she saith: I sit as a queen, and am no widow. And so Tully calleth her, Vide Lip●. de magn●● Rom. Princeps omnium terrarum: and Frontinus, regina & domina orbis: and beyond all these Martial, Terrarum Dea Gentiumque Roma. 5, Therefore in the text she is truly called mighty. 6, Abounding in all riches and Treasures, Non auro tectisve modus. And 7, Lucan. lib. 1. abounding in all delicates and pleasures, abundantes voluptates. Livy in prol. Of which points I have said somewhat before, and for the two last notes of the super-aboundance of their riches, and wantonness in pleasures and delicates, I will cite but two examples more out of Horace. whereof the first shall not be of any of their Princes, Senators, or Patritii, no nor yet of their Equites or Gentlemen but of the meanest sort: Quinti progenies Arri, par nobile fratrum Nequitia & nugis.— A couple of knaves: Horat. Serm.▪ lib. 2, sat. 3. Luscinias soliti impenso prandere coemptas. They were wont to dine upon Nightingales though very dearly bought. A dish that I think no Prince in Christendom would desire for any good taste, nor these men, but for their luxurious prodigality. And yet see another not of Antonius, or Cleopatra, but of a stage players son: Filius Aesopi detractam ex aure Metellae (Scilicet ut decies solidum exorberet) aceto Diluit in signem baccam.— O brave drinker that dissolved in vinegar a pearl worth five and twenty thousand Crowns (as the Interpreters expound it▪ in Eng. coin about 6250 pound, if you take these crowns to be English. taken from the ear of the Lady Metella, that he might drink it of at a draught. I would fain know whether these men did more abound in riches or in Luxury, in wealth or in wantonness, that were so costly luxurious in their meats and drinks. joseph, antiq. lb. 18. Neither do I now marvel at the sum which another Roman gentleman offered to expugn the chastity of the Lady Paulina being 25 Myriad drachmarum every 100 drachmae, being accounted worth 58 shil. 4 pence, and consequently, amounting in our English coin to above 7290 pounds. what city was ever like to this in treasures or filthy pleasures? But I hast to a fift place of scripture which will deserv both longer stay and better consideration. And because I shall herein differ not a little from all other interpreters that I have read, I have the greater reason to continue my course in Problems. Rev. 16 The text of Scripture is the Prophecy of Armageddon or Armagedon, noted for a place where the Kings of the earth are gathered together to the battle of the great day of God almighty. The word is Hebrew, and because the Hebrew names by reason of the difference of the points are subject to divers manner of readings I would first learn whether it may not be taken for Harmegeddon which signifieth the mountain of pleasant and precious fruits? For so the word Meged importeth, Cant. 4, 13. as it is expounded in other parts of the Scripture, Gen. 24, 53. to which is added the Hebrew letter Nun, Ezr. 1, 6. Buxtorf. a termination aswell of the Feminine as of the Masculine and common gender, to note that those precious and pleasant fruits belong to women aswell as to men. Now this doth plainly agree with that which in the former place hath been observed of Rome the second Babylon, viz. that she abóundeth in riches delicates and wantonness, and it hath an Antithesis to the description of mount Zion, as it is expressed unto us both in the 14. chap. of this Revelation and in the second Psalm. Psal. 2. For there saith God I have set my King upon Zion Har-codshi, the mountain of my holiness. But here the Kings and Princes of the earth are gathered to Harmegeddon the mountain of the precious and pleasant fruits of the earth. The company of the Lamb upon Mount Zion, Rev. 14. are such as have not defiled themselves with women. But these pleasant and precious fruits belong to women as well as men. And the like Antithesis may be noted in other places of the scripture, as where the Prophet prayeth to be delivered from men of this world, which have their portion in this life, Psalm. 17. & whose bellies God filleth with his secret treasure: But I (saith he) will behold thy face in righteousness. So the Apostle describeth certain men, whose God is their belly, Phil. 3. and who mind earthly things. But our conversation (saith he) is in heaven: so the true church of Christ is set forth, to be adorned with all heavenly graces. faith, hope and charity; Rev 12. namely, the Sun of righteousness to clothe her in faith, the stars to crown her with light of truth, and hope of immortality, preached by the twelve Apostles; & the moon and all mutable earthly things to support her in works of charity, or to be despised and trodden under foot in respect of eternity. But the Antichristian Church sitteth like a Queen of earthly felicities, clothed with purple, scarlet, Rev. 17. pearls, gold, and precious stones, abounding in all pleasures & delights, & supported by the nations of the world. Neither is the other circumstance to be neglected, namely the meeting and congregation of Princes & Rulers of the earth, noted as well in the second Psalm, as here in the Revelation, in regard whereof, Livy, du●in, Pla●ma in sal. 2. Rome was in ancient time called Regum urbs, for the multitude and magnificent state of their Senators: so did the Emperor Constance also call it in the latter time, & so it may be still called, for the number, pomp, and glory of their Cardinals, who will be honoured, and accounted princes. Another question would I ask, whether this word may not thus be distinguished, Arma-geddon, with the first Alpha radical, to signify the palace, or castle of the Troops of women, as well as men. Now, where that palace or castle is, where women abounding in treasures and pleasures, are best maintained and defended. I would have them to answer, that have seen Rome of late, or that have read these verses made for her commendation: Q●ot cae●●m si elias, Vide Abbat. dem. Anti●h. cap. 11. tot habet tua Roma puellas: Pascua quotque haedos, tot habet tua Roma Cynaedos. And many such like, or the faculties dispensations pardons and decrees, flowing from the castle of S. Angelo, and the palace of Lateran in their favour. And lastly, upon the same word I would ask, whether that the Hebrew word, which in the Greek writing is Armageddon, may not by an easy transposition, So Mo●ines maketh it Ha. Romagedah to signify the destruction of Rome. only of one letter and a prick in the Hebrew, be read and taken for Romageddon; & so by name lead us to Rome, that high city; for so the word Rom, also in Hebrew signifieth: and their own Authors call it septem urbs alta jugis, Hieron. atque altae maenia Romae, where princely men as the Cardinals and women abounding in treasures and pleasures, as the Cortesanaes' are gathered together. Which transposition of a letter is very usual in the Hebrew, and warranted by many examples of the holy Scripture. And upon all these precedent places & circumstances I demand, Dan. 7, 1. & passim alibi. whether it be possible to apply these prophecies to any city or place in the world besides Rome? True saith the Babylonian, it is to be understood of Rome, (for so they confess of late, 1 Pet. 5. upon the word of S. Peter) but Heathen not Christian. To omit that answer, which is obvious, that the old Ethnic Empire of Rome was the impediment, & therefore could not be the seat of Antichrist, and that another Ethnic Empire should be erected there towards the end of the world is incredible; and if it should, yet it could not fulfil the Prophecies, for many reasons which may be produced, and to instance, because Antichrist must be one of the seven heads of Rome, whereof five were fallen in S. john's time, and the Empire was one, and the seventh must be reveled, after the impediment removed: yet to pass by all these, consider of two texts more, which shall not come single, but either of them fortified with an Authentical contestis. The sixth scripture then, speaking of the Place of Antichrist, telleth us plainly, 2 Thes. 2. August. de civ. dei. l. 20 cap. 19 Nulli dubliim est cum de Antichristo ista dixis●●, etc. Antichristus in domo domini in sede Christi sedebit. Ambros. in locum. Male Ecc'esiam Dei in tectis aedificiisque veneramini, Anne ambiguum est Antichristum in his esse sessurum. Hilar. contra Aux. that it must be the Temple of God. It is the word of S. Paul, which would never have called the Ethnic state of Rome, the Temple of God. It must therefore be understood of the church of God, & so the Fathers take it without all doubt or question, & that in Rome, for out of Rome it is in vain to seek, as by the former places may fully appear. And yet this text goeth not single, but seems to be drawn out of an ancient prophecy of the Evangelicall Prophet, where he bringeth in the prince of the first Babylon, a type of the second, using these words: I will ascend into heaven, Esa. 14. and exalt my throne above, beside the stars of God. I will sit also upon the mount of the Church or Congregation. so far the Prophet. Now lay the words of the Apostle to them. That man of sin exalteth himself above all that is called God▪ or that is worshipped, so that he doth sit in the Temple of God, showing himself, that he is God. On the mount of the Church, saith the one. In the Temple of God, saith the other. The Temple of God was in jerusalem saith the Babylonian. Object. Answ. But that is excluded by all the former places of Scripture, most signal and significant. I demand then, how this place can be understood, but of the Church of God in Rome? and who can be said, or ever could be said, to sit in that Church as God, but the Pope? But mark the seaventh, and see whether yet again Rome, and the Church of God in Rome, be not precisely described. It is in the Prophecy of Daniel, that beloved Prophet, as our Evangelist was the beloved disciple. He shall plant (saith he) the Tabernacles of his Palace between the seas, Dan. 11, 45. In the Glorious mountain of Holiness; Neither goeth this place alone, but cometh with a witness; For the like is said of the King of Tyrus, a type also of Antichrist, in that severe Priest and Prophet Ezechiel. Thou hast said, I am a God, Ezek. 28. I sit in the seat of God, in the midst of the seas. That which Daniel signified by setting his Palace between the seas, in the glorious holy Mountain; that Ezekiel expresseth, by sitting in the seat of God, in the midst of the seas, and whether both these do not prefigure unto us the Church of Rome: I desire the Learned to judge. It must be a mountain of Holiness, Esa. 11, 9 and the seat of God, which are the proper Titles of the Church in the old Prophets. And this church must not be an obscure, Psa. 2 & 48. Zach 8, 3. or little, but a glorious church; and this Glorious church must be between two seas; How this can be applied to Tyrus, Babylon, jerusalem, Constantinople, or to any other city in the world beside Rome, I ask of all that know the two famous seas that embrace Italy, whereof the one is called MarC superum, Adriaticum, or the Gulf of Venice: the other is Mare Inferum, Tirihenum, or the straits? both mentioned by Vergil in one verse, for the glory of Italy. An mare quod supera memorem, quodque alluit infra? Between these two seas Rome was, and is seated, which was in the beginning a church truly glorious, both for the Martyrdom of many godly men, & for their constant profession of the truth against Heretics (for I will not detract the least thing from them) and for that it was the Imperial city. For which cause it was called Prima sedes, which was the greatest title that it had for 400 years. Prosper was first Pope Leo his secretary. But after that, Pope Leo the eloquent Orator, and Prosper his familiar friend, or Secretary, an excellent Poet, began to ascribe higher titles unto it: — Peslem subeuntem prima recidit. Archb. of Canterb. in his answer to D. Hill. Prosper in lib. de ingratis. Mark the stateliness of these verses, with the resonans of his letters S. P. Q. R. Sedes Roma Petri, quae Pastoralis honoris Facta caput mundo, quiCquid non possidet armis. Religione tenet. After this (I say) and such like, Tacitus li. 1. by little and little taking upon her (as Augustus did in taking of the Empire) of a church truly Glorious, she began to be vain glorious, but still glorious, for none else could be the seat of Antichrist. And it seems, they followed the wit and policy of their founder Romulus, of whom it is said, that he was, Livy lib. 1. Tum f●ctis vir magnificus; tum factorum ostentator haud minor. He would lose nothing for lack of setting forth. And the like is said of Scipio, and other Romans. But if any will apply this text to Antiochus, and say, that he placed the Tabernacles of his Palace in jerusalem; I will not deny, but Antiochus might be signified in Daniel, to be the type of Antichrist: but if they will say, that this place is meant only of jerusalem and Antiochus, I would desire them to answer me well to these three questions: First, how the church of God in jerusalem could be called a glorious church, or the temple, a glorious temple in those times, when it appeareth by the Prophets, Hag. 2. that the second temple then standing was as nothing to the former, & the church was not only oppressed, and persecuted by Antiochus and others: Vid. Aug de civ. dei. l. 18. cap. 45. but divided into sects in itself, namely the Sadducces, Pharisees, Essees and others? Secondly between what seas is jerusalem seated? True it is the great Midland sea is of the one side, but of the other, there is none, but either Asph●ltis, or Tiberius, or Euphrates, which are but petty floods to make a sea. But granting they might be called seas (as they are some times) yet where do we read, or can we find that ever Antiochus planted his seat in jerusalem? If they will needs have a literal exposition; let them show how and when this was fulfilled? But in Rome all these things concur, a glorious church, between two seas, and a place noted by other prophecies, to be that great, that septimountaine, that Imperial city, whereupon Antichrist should sit. The same argument will serve to prove, that it cannot be meant of Babylon, Constantinople, or any other city. For it cannot stand with the Prophecies. Yet another objection is made; Object. If the temple of God, and a mountain of holiness, then how Idolatrous? Sodom? Egypt? etc. as the place of Antichrist must be? if idolatrous, how christian? This I shall declare more at large, when I come to speak of the times of Antichrist, Distinguo tempora. and there it shall appear, how it was Christian, and how it fell to idolatry, and other sins, still retaining the name, and outward profession of christianity. Ans. But in the mean space the godly, and reverend Bishop Salvianus shall answer for me, who showeth that Rome in his time, in the times of her best bishops and under Christian Emperors continued still in her heathenish idolatry and abominable filthiness. It would be too long to recite all his words, although most worthy, but amongst the rest, after that he had very gravely & seriously inveyed against the intolerable exactions and oppressions of those times, he addeth these words, which I think fit to recite somewhat the more at large for the full clearing of this point, and because the book is not common. Atque hoc videlicet Laici tantummodo, non quidam etiam Clericorum; saeculares tantummodo, non mulit etiam religiosi. Imo sub specie Religionis, vitiis saeculatibus mancipati, qui scilicet post veterum flagitiorum probra, & crimina, titulo sanctitatis sibimet inscripto, non conversatione aliis sed professione, Whom doth he mean by this title of holiness? nomen tantum denotavere non vitam: & summam divini cultus habitum magis quam actum existimantes, vestem tantummodo exuere, non mentem▪ and a little after, Quomodo igitur tales isti paenitentiam se egisse non penitentes sicut etiam illi de conversione, ac Deo aliquid cogitasse, qui à conjugibus propriis abstinentes, à rerum alienarum pervasione non abstinent: & cum profiteantur continentiam corporum, incontinentia debacchantur animorum. Novum prorsus conversionis genus. Licita non faciunt: & illicita committunt. Temperant a conjugio, & non temperant à Rapina. Quid agis stulta persuasio? Peccata interdixit, Deus, non matrimonia. and a little after. Quid ergo simile apud barbaros Gothos? quis ecrum amantibus nocet? tu amantes persequeris: tu offerentibus munera, manus amputas; tu diligentes proximos necas. Non metuis? non expavescis? with such and many other like words in his first book, with great authority and severity (like a worthy Bishop) he reprehendeth their greivious sins of oppression, which in the Scripture is accounted a kind of murder, a crying sin according to the verse: Voces clamorum, vox sanguinis, & Sod●morum; Vox oppressorum, & merces detenta laborum. To which we may add, Turba idolorum, & blasphemia sacrilegorum. For so he goeth forward in his sixth book to show the sins, not only of murder filthiness, and Sodomy, but of most abominable and heathenish idolatry, used and continued in Rome, even in those her best times: whereof he proveth, not only particular persons, but the whole city even the Christians in it, to be guilty. First for murder he prooveth them to be guilty, by their common shows in theatres, where men were cast to be devoured of beasts, for the pleasures of the spectators: then for their idolatry in their plays: & for their filthy beastliness every where. his words be these. Nihil ferme vel criminum, vel flagitiorum est, quod in spectaculis non sit: ubi summum delitiarum genus est mori homines, aut quod est morte gravius acerbiusque lacerari: expleri ferarum alvos humanis carnibus: comedi homines cum circumstantium laetitia; conspicientium voluptate; hoc est non minus penè hominum aspectibus, quàm bestiarum dentibus devorari. And a little after: Sed haec (inquis) non semper siunt: Certum est, & praeclara erroris est excusatio; quia non semper siunt: quasi verò unquam fieri debeant, quae Deum laedunt; aut ideo quae mala sunt bene fiant, quia non jugiter fiant. Name & homicidae homines non semper occidunt, & tamen homicidae sunt, etiam quando non occidunt. Et latrones omnes, non semper latrotinantur: sed latrenes tamen esse non desinunt. sic utique omnes hi qui spectaculis istiusmodi delectantur, etiam quando non spectant innoxii tamen à spectaculorum maculis ment non sunt, quia semper vellent spectare, si possent. So much for murder, now for Idolatry and sacrilege. It followeth, Nec solum hoc, sed sunt alia majora. Quid enim? nunquid non consulibus & pulli adhuc Gentilium sacrilegiorum more pascuntur? & volantis pennae auguria quaeruntur? ac pene omnia fiunt, quae etiam illi quondom Pagani veteres frivola, atque irridenda duxerunt? Et cum haec omnia ipsi agant▪ qui annis nomina tribuunt, & a quibus anni ipsi exordium sumunt, credimus nobis bene annos posse procedere, qui a rebus talibus ordiantur? vel ordinantur. Atque utinam sicut haec, propter consules tantum fiunt: ita illos tantum incestarent, propter quos fiunt. Illud est feralissimum & gravissimum, quod dùm consensu publico aguntur, honour paucissimorum fit crimen omnium. And again speaking of their plays and spectacles, he saith: Per turpitudines criminosas aeterna illic salus Christianae plebis extinguitur, & per sacrilegas superstitiones maiestas divina violatur. Dubium enim non est quod ledunt Deum, u●pote Idolis consecratae. Colitur nam que & honoratur Minerva in gymnasiis, Venus in theatris, Neptunus in cercis, Mars in arenis, Mercurius in palestris, & ideo pro qualitate auctorum, cultus est superstitionum. So much for their Idolatry. Now for their detestable and Sodomitical filthiness. De quotidianis impuritatibus loquamur (saith he) Equidem quia longum est dicere de omnibus, Amphitheatris, scilicet odaeis lusoriis pompis athletis, petaminariis, pantomimis caeterisque portentis (quae piget dicere, quia piget malum tale vel nosse) de solis circorum & theatrorum impuritatibus dico. Talia enim sunt quae illic siunt, ut ea non solum dicere, sedetiam recordari aliquis sine pollutione non possit. With many words to that effect, & concludeth the place with an Ecce qualia aut omnes aut pene omnes Romani agunt. and again, Ecce in numera Christianorum millia in spectaculis rerum turpium commorantur. And again, Christo ergo (o amen ta monstrosa) Christo Circenses offerimus & mimos: Christo, pro beneficiis suis theatrorum obscaena reddimus. Christo ludicrorum turpissimorum hostias immolamus. And again, Vbi christianitas nostra, qui ad hoc tantummodo sacramentum salutis accepimus? ut maiora postea praevaricationis scelere peccemus? Nos ecclesiis Dei ludiera anteponimus. Nos altaria spernimus & theatra honoramus. Si quando enim venerit quod scit; saepe evenit, ut eodem die & festivitas ecclesiastica, & ludi public● agantur, quaero, ab omnium conscientia quis locus maiores christianorum virorum cepias habeat, caveane ludi publici an atrium dei & templum omnes sectentur magis an theatrum. Where shall we find greater armies of christians in the church or theatre? And again, Vitiositas & impuritas quasi germanitas quaedam est Romanorum hominum, & quasi mens atque natura. And in the seventh book, of their Sodomitry he saith, Quid fieri prodigiosius potuit? in urbe christiana, in urbe ecclesiastica, quam quondam doctrinis suis Apostoli instituerant, quam passionibus suis Martyrs coronarant, viri in semetipsis foeminas profitebantur, & hoc sine pudoris umbraculo, sine ullo verecundiae amictu: ac quasi parum piaculi esset, si malo illo malorum tantum inquinarentur authores, per publicam sceleris professionem, fiebat etiam scelus integrae civitatis. Videbat quippe hoc universa urbs, & patiebatur: videbant judices, & acquiescebant: populus videbat, & applaudebat: ac sic diffuso per totam urbem dedecoris scelerisque consortio, etsi hoc commune omnibus non faciebat actus, commune omnibus faciebat assensus. And a little after: Vniversa Romani nominis dignitas facinoris prodigiosi inurebatur infamia. Is not this sufficient to prove Rome, even christian to be full of Sodomy and Idolatry? A great deal more hath he. His whole book is most worthy to be read over. And this was in his time, which was about the year of our Lord 460, when there had been at least ten christian Emperors, and above twenty Martyrs and Saints Bishops in Rome, where then was the excellent purity of the Roman Church, or golden Commonwealth, which some do so much boast & admire? where was their christianity, as Salvianus himself demandeth? Doth not the holy Ghost teach us to speak much more truly, Mark well the Prophecy of Ezec. 7. where he speaketh of the worst of the heathen, & consider by the circumstances whether it can be understood of any but the Romans. when it representeth that Empire unto us, under the name of I●on mixed with dirt? as the Emperor Tiberius was called Lutum sanguine maceratum, dirt mixed with blood? unless you will therefore call it golden, because in filthiness and Idolatry it was like the old Babylon, which was figured by the head of Gold? or because it is the seat of the golden Harlot? But of this elsewhere. In the mean space I demand again, where was the zeal of their Bishops to reform or correct these enormities, even of the Christians? where were their decrees or decretals to restrain them? where was the courage of the Priests or Clergy to reprehend or censure them? was there none amongst them all, but that Tertullian of Carthage and Salvianus of Massilia must rise up to speak of it? Videbat hoc universa urbs & patiebatur, videbant judices, & acquiescebant: saith he: So here was Babylon, and yet I confess there was Zion also, But Zion dwelling in Babylon. Whereof the Prophet Zacharie, after the return from the first captivity seemeth to speak saying: Zach. 2. Deliver thyself o Zion, Rev. 18. that dwellest with the daughter of Babylon. And our Evangelist repeateth: Come out of her my people; showing that the prophecy of Esay and jeremy concerning her destruction are not yet fulfilled. I demand then upon all these premises, whether any place can be found in the world qualified for to be the seat of Antichrist, according to these Prophecies, besides the Septimontane Rome, and that Christian: the mountain of holiness, and yet Sodom; the Temple of God and yet Egypt, Zion and yet Babylon? which even in her best Christianity retained the Barbarous cruelty, the abominable filthiness, and horrible idolatry of Egypt, Sodom and Babylon in their public sights and shows, theatres, solemnities, ceremonies & common practice. And no sooner did they suppress those old Pagan Idolatries, but they fell to this new Idolatry of worshipping of Images, which they still practise & defend, together with their ever accustomed filthiness & cruelty; whereupon I must propose this Problem: whether by any possibility or imagination of man, these things can be applied to any other place, but Rome? II. Of the state of Antichrist. THE next thing after the place, which offereth itself to our senses and consideration, seemeth to be the subject, or body without which no Accident can consist, and therefore used in the definition of Accidents, especially Relatives, which cannot be without their Correlatives: as a father cannot be so called, but in respect of his son, nor a Monarch or king, but in respect of his monarchy, kingdom, or state Politic subject unto him And this also must be proportionable, as we said before of Relatives. For as great things must have great places; so a great and mighty Monarch, must have a great state under him: And as by the greatness of the place we may measure the body: so by the greatness of the state subject to any Prince, we judge of the greatness & power of the Prince himself. We have seen already a great place appointed for Antichrist; Let us now see the greatness of the state and body politic that must be subject unto him and support him. And this also hath not been neglected in the H. Scriptures; but is set forth, and described in diverse places, especially three, as the best Interpreters do observe, which also do concur, and have good correspondence with the prophecies concerning his place above specified. First in the seventh chap. of the prophet Daniel. Secondly the 13 ch. of the Rev. And thirdly, the 17 ch. of the Rev. which places agree in some things, and differ in others, and that agreement and those differences, together with the reasons thereof deserve to be narrowly sifted. First in Daniel we find a great and terrible Beast with ten horns, and amongst the rest a little horn rising up, etc. In the 13 of the Rev. we find two beasts, one rising è mari out of the Sea, as all the beasts in Daniel, with ten horns etc. the other rising e Terra. In the 17 chap. of the Rev. we found a great beast with ten horns, and a whore sitting on his back. Let us first consider of the description of this great beast rising out of the sea, in the 13 ch. of the Rev. where he seemeth to be most fully set forth positively, and after comparatively. Here therefore the great beast rising out of the sea is described first, in his existence or parts. Secondly, in his power & actions. For his existence and parts, it is first said to be a beast, rising out of the sea. Secondly, having seven heads. Thirdly, ten horns crowned. Fourthly, upon his heads were names of blasphemy. Fiftly, his body like a Leopard. Sixtly, his feet like a bear. And sevenly, his mouth like a Lion. For his power and actions it is said. 1, that the dragon gave him his power, and his throne, and great authority. 2, That one of his heads was wounded, as it were to death, but his deadly wound was cured. 3, All the world wondered after the beast, and worshipped the Dragon, which gave power to the beast, and worshipped the beast, saying, Who is like to the beast? Who is able to make war with him? 4, There was given him a mouth to speak great things and blasphemies. 5, Power was given to him to do and continue two and forty months. 6, He opened his mouth in blasphemy against God, to blaspheme his name and his Tabernacle, and them that dwell in heaven. 7, And it was given to him, to make war with the saints, and to overcome them, and power was given him over all kindred's tongues and nations. And all that dwell upon earth shall worship him whose names are not written in the Book of Life, and Lo here a strange and mighty beast. Now what is meant by the name of a beast rising out of the sea, the prophet Daniel telleth us. For he saith plainly, Dan. 7, 23. that it signifieth a kingdom rising upon the earth. And the fourth Beast (saith he) is the fourth kingdom. Which seemeth to be the same that is here spoken of. The prophet Ezechiel useth the same phrase, Ezce. 19, & 17. saying. Wherefore lay thy mother as a Lioness among the Lions? etc. And again, the great Eagle, etc. Now if this be a kingdom, which is spoken of by our Evangelist, of necessity it must be some very great and mighty kingdom, for so it appeareth by all parts of the description, especially where it is said, that all the world worshippeth it. And in the question that is asked: Who is able to war with him? parallel to that question asked in another place, What city is like to this great city? As the description also of this beast here, is almost the same with that which is expressed in the 17 chap. of this Book. I ask then, what kingdom or Empire can be understood in this place? Surely he that will say that this beast here, and the beast in the 17 chap. do signify any other kingdom beside Rome, must produce some other great Empire, to whom the seven heads, and the other attributes there given unto it, may be applied, aswell as to the Roman, which no man yet could ever do. Let us therefore see the description of this mighty Empire comparative, and wherein it doth agree or differ from that which is described by the Prophet Daniel, and by this our Evangelist in the 17 ch. The fourth Beast (saith the Prophet) coming out of the sea, was fearful and terrible, and very strong. It had great Iron teeth, it devoured and broke in pieces, and stamped the residue under his feet, it was unlike the other beasts, for it had ten horns, & there came up among them another little horn, before whom three of the first horns were plucked away, and in this horn were eyes like a man, and a mouth speaking presumptuous things. And this fourth beast shall be the fourth kingdom, and shall be unlike to all kingdoms, and shall devour the whole earth, and tread it down, and break it in pieces, and the ten horns out of this kingdom are ten kings, and another shall arise after them, and he shall be unlike the first, and shall subdue three kings. And shall speak words against the Most High, and think that he may change times and laws, and they shall be given into his hands until a time, times, and half a time. But the judgement shall sit, and they shall take away his dominion, to consume and destroy it unto the end. This is daniel's description of the fourth Monarchy. Let us hear again how the Evangelist describeth it in the 13 chap. I saw a beast rising out of the sea having seven heads, Rev. 13. and ten horns (so Daniel) and upon his horns ten crowns, & upon his heads the names of blasphemy. And the Beast which I saw was like a Leopard, and his feet were as the feet of a Bear, & his mouth as the mouth of a lion, and the dragon gave him his throne and great authority: and I saw one of his heads as wounded to death, but the deadly wound was healed, and all the world wondered and followed the beast, and they worshipped the dragon, which gave power to the beast, saying, Who is like to the beast, who is able to make war with him? (so Daniel) it shall devour the whole earth, etc. And there was given unto him a mouth that spoke great things & blasphemies, & power was given him to continue 42 months. And he opened his mouth in blasphemy against God, to blaspheme his name, & his Tabernacle, and them that dwelled in heaven. And it was given unto him to make war with the Saints, and to overcome them, and power was given him over every kindred, tongue and nation. Therefore all that dwell upon the earth shall worship him, whose names are not written in the book of life, of the lamb which was slain from the beginning of the world. In the 17 chap. of the Revelation it is thus: The woman sat upon a scarlet beast, full of names of blasphemy, Rev. 17. which had seven heads and ten horns. (so in the former prophecies) And the beast which thou hast seen, was, and is not, and shall ascend out of the bottomless pit, and shall go into perdition. And they that dwell on the earth shall wonder, whose names are not written in the book of life from the foundation of the world, when they behold the beast that was, and is not, and yet is. Here is the mind that hath wisdom: The seven heads are seven mountains, they are also seven kings, five are fallen, one is, another is not yet come, and when he cometh he must continue a short space. And the beast that was and is not, is the eight, & is of the seven, and shall go into destruction. And the ten horns which thou sawest are ten kings, which yet have not received a kingdom, but shall receive power as kings at one hour with the beast. These shall have one mind; and shall give their power & authority to the beast. These shall fight with the Lamb, and the Lamb shall overcome them, & the ten horns shall hate the whore, and shall make her desolate, and naked, and shall eat her flesh and shall burn her with fire. They that be of indifferent judgement may see in that Prophecy of Daniel many things that cannot be applied to Antiochus, or to the kingdom of the Seleucidae. Vide Brightm●. in Dan. 11. As first the great power of this fourth kingdom, which the Prophet setteth forth in more terrible, & dreadful manner, than any of the former. But was the kingdom of the Seleucidae more terrible or more powerful than the Assyrian, and Caldean, the Median and Persian? or the Grecian Monarchy? was Antiochus any way comparable to Nabuchadnezzar, Cyrus or Alexander? Did he devour the whole earth? Also this fourth kingdom shall think to make changes of times or laws, Dan. 7. etc. did Antiochus so? Besides by the words of Daniel, it may seem that the fourth kingdom shall continue until the final judgement, which cannot agree to the Seleucidans. Letting therefore that opinion pass as a jewish conceit approved by none of the ancient, that I can find, Hieron. in Da●. but Porphyry, & some few of late, that are too much addicted to the Rabbins, I think there is little doubt to be made (but although some things may be applied to Antiochus: Hieron. in Dan 2 & 4. Quartum regu. perspic ue pertinet ad Rom. August. Nich de Lyra. Antoninus, Marsil. Fie. Sleidan. Napier in Apoc. Abbat. demonstr. Ant●chr. P●raeus Not. Geneven. &c▪ yet) this beast here signifieth the Roman Monarchy, and the little horn signifieth Antichrist, shadowed in some things by Antiochus. And so I find the opinion of the ancient and best interpreters. Then to go forward, and see what points these two excellent and divine Prophets apply to the Roman Empire; and wherein they agree or differ. And truly to my understanding they seem to agree in seven points, very material. 1. In the rising of this beast, which both affirm to be out of the sea. 2. In the name, a Beast, that is, a Kingdom, as the Angel expoundeth it, not one King individual: although if he did say a King, we may understand well enough the whole succession: as where he saith, Thou (o King) art that head of Gold. 3. In the attribute which they give unto him. Great strength and power unmatchable, and unresistable. 4. In his disposition most cruel and bloody. 5. In the instruments of his power, Ten horns, that is, ten Kings. 6. In his War against the saints, & prevailing against them. 7. In his Blasphemy against God. Upon which 7. considerations I demand whether we may not safely conclude with S. Hierom S. Augustine, and the other excellent expositors above cited, that this Kingdom perspicuè, manifestly doth belong to the Romans. which is also here proved by these seven Attributes. 1. His rising out of the sea of great commotions in the world, like others. 2. A politic state or kingdom like the others. 3. More powerful than any other, for none overcame the whole earth like the Romans; none had power over all kindred's tongues and nations like to them. 4. None so cruel and bloody. 5. None had so many great Kings at command. 6. None raised so great persecutions against the saints, and true Church of God. 7. None have been so blasphemous against God as they, whereof hereafter. These Attributes therefore seem to be applied to the Roman Empire, as one body. Now let us see the singularityes wherein every one of these three prophecies differeth from the other, and consider whether they also do not properly belong to Rome. The singularities in Daniel are such, as being well considered seem to declare unto us▪ that it was the intention of the Holy Ghost not only to represent unto us the Roman Empire and therein Antichrist afar of: But to show us also a Type of Antichristian impiety in Antiochus, that was then to come near at hand (both being enemies to the Church, it could not be, but that one should be like the other in somewhat.) And in the Roman Empire also: to note that State wherein it stood before the Caesars, and therefore tempereth his words sometimes more significantly to express the truth, sometimes more properly to shadow the Type. A thing not unusual in sacred prophecies: Aug. de civ. dei lib 17. For so David speaking of our Saviour in his own person: I have sworn once by my Holiness that I will not fail David, Psal 89. his seed shall endure for ever etc. which properly belongeth to Christ, yet addeth these words more proper to himself. Thou hast broken the Covenaunt of thy Servant, Let Theologians consider the places, where David prayeth God to confound o● destroy his enemies. thou hast broken down all his walls etc. So God in pronouncing his judgement upon the Serpent useth these words most significantly, to foreshow that our Saviour should overcome the Devil. The Seed of the woman shall break the Serpent's head. yet these words in the same place, upon thy belly shalt thou go, and dust shalt thou eat, seem more proper to the material serpent. So it seems in this prophecy, Daniel though he speak principally of the fourth great kingdom more powerful than any of the rest, which was the Roman; yet he interlaceth somewhat concerning Antiochus the Type being though not a Roman, yet an enemy of the saints: but more appliable to Antichrist the great enemy, as may appear by these seven particulars or singularities. 1. In that he doth not resemble this fourth kingdom to any beast as he did the first to a Lyon. The second to a Bear. The third to a Leopard. but of this he doth not show of what certain form or shape it was, but only that it was unlike to the fo●mer, & most strong & terrible, whereupon I ask how this can possibly be applied to Antiochus who had but a piece of Alexander's Empire; and whether it do not lively express unto us the Roman state, before it was settled in the Caesars: when it had got the Monarchy of the world, as Polyb affirmeth, & yet had no certain form of government, but was sometimes ruled by Consuls, sometimes by Dictator's, sometimes by the Senate; sometimes by the People; sometimes by the Opimates & Patritii, & sometimes by the turbulent Tribunes and seditious multitude? But in the time of S. john this Empire was grown to a certain, though a monstrous form under the Caesars: & therefore we see it by him more certainly described. The second singularity in Daniel is, that it is said to have ten horns, which are not here said to be crowned, as they in the Revelations. And this much more properly signifieth the king's subject to the Roman state, who made kings their ministers and servants, then to the Selucidan Princes, which were absolute kings, crowned, & acknowledging no Superior. But in the Revelation, these things signified by the name of horns, are said to have crowns, & by certain notes distinguished from the other. Whereof hereafter. The third singularity in Daniel is that among these kings there arose another unlike the first. And this seemeth to prefigure Antichrist, whose kingdom is indeed most unlike to any of the other kings, & can not be applied to Antiochus. The fourth note in Daniel is, that before this little Horn or king three other kings were plucked away, which by some Interpreters is very hardly drawn to Antiochus, but if we consider the Roman Antichrist, it will appear to be easily applied, and truly fulfilled. For it is manifest that the Romans drove first the Grecian Empires, secondly the French, and thirdly the Germans out of Rome, and Italy, as shall be showed hereafter. So those three kings were plucked away, to make room for this little horn. As for the Exarch of Ravenna, which was but the Emperor's Viceroy, I cannot afford him the quality or title of a king; and for the Lombard's they never settled their state in Rome. The fifth singularity in Daniel is, that this king coming up last, spoke presumptuous words and blasphemies. And this I call a singularity in Daniel. For although blasphemy is attributed to this beast by S. john also, yet here it is said only to be in his words, but by S. john in his names. Now this was fulfilled in Antiochus, & much more it is in Antichrist, as it is noted in the Revelation. The sixth singularity is, that this little horn shall destroy the saints, and faithful servants of God, and this was partly done by Antiochus, but much more prophesied and performed by Antichrist: of whom it is said, Rev. 13. that he shall make war with the Saints, and overcome them. The seventh is, that this little horn shall think to change times and laws, things which God hath specially reserved to himself. Little of this do we read to be done by Antiochus, and indeed in such things what could one man do? Law's can very hardly be changed in a short time: but to alter times in a short time is impossible. But this is verified fully in the Roman Antichrist, as shall be showed hereafter. Probl. 6. Having therefore thus observed the singularities of the prophet Daniel, in describing the Roman beast, especially before the Caesars. Let us now see the singularities observed by our Apostle, describing it in the 13 chap. under the Caesars, and in the 17 under Antichrist. First in this 13 ch. this Empire is represented under a certain form, like a Leopard, which Daniel doth not say. 2, It hath seven heads, expounded to be seven hills, and seven kings. Cap. 17. 3, It hath his ten horns crowned. 4, Here is no mention of any little horn arising up after ●he rest, nor of any of those things, which Daniel speaketh of him: but there is a second beast rising up after the first. Consider now whether the little horn be not now become this second beast. 5, It is said, that upon his heads were names of blasphemy. 6, One of his heads was wounded to death. 7, His deadly wound was cured. Let us come to the description of this beast, in the 17 chap. which I mean but only to touch, leaving the further examination thereof, to a place more convenient. Probl. ●. 1, In Daniel, there was a ●ittle horn. In the 13 of the Revelation, a second Beast, whereof in the 17 chap. there is little or no mention. 2, In this chap there is a woman sitting upon the seven-headed beast, whereof in Daniel, or in the 13 chap. there is nothing, what is become of the horn, or second beast, if it be not this woman? 3, In the 13 ch. the beast is not said to be of any colour, but in the seventeenth of a scarlet, or Crimson colour. 4, Power is given to the beast over every kindred, tongue and nation, in the 13 ch. but in the 17, the woman is supported by peoples, multitudes, and nations. 5, Here in the 13 ch. the beast maketh war with the saints, but there the woman is drunken with the blood of the saints, and Martyrs of Christ jesus. 6, Here the names of blasphemy are only upon the heads of the beast: but there the whole beast is full ●f 〈◊〉 ●f blasphemy. 7, Here all the world wondereth at the beast & worshippeth the dragon and the beast. But there the kings of the earth ●●mmit fornication with the woman, and the Inhabitants ●f the earth are drunken with the wine of her fornication. so both are drunk, she with blood, and they with fornication, and there is no more speech of worshipping the beast. Very notable and remarkable differences. If I be not much deceived; whereof to speak shortly my opinion under correction. I am persuaded to collect, that the state of Rome in Daniel is signified by the fourth beast, specially before the Caesars: in the 13 of the Rev by the first beastè Mari, under the Caesar's, and in the 17 by the scarlet coloured beast under the whore. Antichrist in Daniel is the little horn; in the 13 of the Apoc. the second beastè terra in the 17 the whore. Which being well observed the reason of all the Concordances and differences between these prophecies will easily appear. For the proof whereof, le● us cast our eye back again, & consider the several parts of the description of this beast, and therein see, whether it do not fully agree to the Roman state, in these several times, and whether it can be applied to any other. And first why it is called a beast, amongst other things, for which the Romanists of these days do calumniate the professors of true and sincere religion. One is this, that we say some places of scripture are to be taken figuratively. This a late jesuit objecteth against us, calling it a sh●ft: but whether it be a shift or not, it is none other than the ancient and best interpreters advise us to look unto, Aug. de doct. C●r●st lb, 2, & 3. namely S. Augustin in his books de doct●ina Chrisit●na where he showeth, that not only proper but translated words are used in the scripture, and of some figures, not only the examples, but the names are there to be found, whereof one (saith he) is allegoria, Con●es l. 11. which is nothing else but a Metaphor continued. Pauca sunt quae proprie l●quimur, p●ura non proprie, saith he in another place, whereupon learned divines, Tb. Aquin. in 1 sentent. both Hebrew and Christian have always confessed, that there is not only a literal sense to be admitted in the exposition of the scripture, but an Allegorical and Anagogical, 10. Picu● Mi●. in Apolog. so it be with consent of other places. So our Saviour when his Apostles doubted what he meant, by the leaven of the Pharisees, Mat. 16. and of the hypocrisy of the Pharisee. And when his disciples murmured, for that he said, Except ye eat my flesh, ye have no life, Luke 12. etc. He answereth, What if ye should see me ascend into heaven. joh. 6. It is the spirit that giveth life, the fl●sh profiteth nothing. So wheresoever any absurdity, or (as S. Augustin speaketh) facinus or fl●gitium, wickedness or mischief will follow upon the proper exposition, there it must be understood to be spoken figuratively, for there is nothing taught in the scripture (saith he) but the love of God and our neighbour, so here not only by the consent of all interpreters, but by the warrant of the spirit of God expounding it to Daniel, by his Angel, we are taught to understand, that the name of a beast in prophetical scriptures. Concurrentibus his, quae requiruntur, other places either concurring, or not repugning, doth signify a kingdom going in succession from man to man, and we have no warrant to take it for one particular, or individual person, or in any other sense, than the Angel hath expounded it. And this is no new or uncouth manner of speech, to call great kingdoms by the names of great beasts, as I have touched before: but why and for what reason, or upon what ground they are so called, is a consideration, not unworthy to be searched out, so far forth as the mercy and grace of our Lord jesus Christ, shall illuminate our understanding, and direct our minds; wherein, if I be somewhat long, I hope the value of the matter may countervayl our pains: Assist us therefore in this investigation, ●●es. 4. O Lord, who art ascended up on high, and givest gifts unto men. First then I demand, whether we may not hold it for a certain and infallible verity, that the later Prophets did converse and exercise themselves in reading and meditateing upon the law, Deut 6, 6. and the writings of the Prophets, that were before them, 〈◊〉 18, 15. as all are commanded to do by Moses, exhorted by David, ●●l. 1. and taught by the example of Daniel? Secondly, Dan. 9 I demand, whether we may not believe, that they did thereby obtain an habit, or grace of God to use the words and phrases of the former Prophets, & to make use of them by a kind of progression. As when the prophet David had recorded that excellent prophecy of our Saviour Christ, I have set my King upon Zion, the Hill of my holiness. Psal. 2. Psal. 69. He himself goeth forward saying, An high hill is God's hill, in which it pleaseth him to dwell, he will dwell in it for ever. And in another place, He will hear me from his holy hill. The prophet Micah goeth yet farther, Psal. 50. saying that the Mountain of God's house shall be set in the tops of the mountains, Mich. 3. and many nations shall flow to it. Which the Prophet Esay turneth to exhortation. O house of jacob, Esay 2. come ye also and let us walk in the light of the Lord. And the prophet Daniel useth it by way of progression to a farther prophecy, calling it first, a stone, cut out without hands, Dan. 2. which dasheth the kingdoms of the world in pieces, and grew to a mountain filling the whole earth. Doubtless this Prophetical progression is most excellent and observable. But I know not whether in all those heavenly writings any be so useful, or worthy of contemplation, as that of our Saviour Christ, whom when Moses by the dictate of the H. Ghost, had first styled, the seed of the woman, & afterward the seed of Abraham. The Prophet Esay goeth forward, and calleth him the root, Gen, 3. Esay 11. and then the stem, & then the branch. Hereupon again the prophet Hosea goeth forward, and with most sweet & loving words, to comfort the people of God in their afflictions, applieth this to the mystical body of our Saviour. Hosh 14. I will heal their rebellion (saith he) I will l●ue them freely, I will be as the dew to Israel, and he shall grow as the lily, and fasten his roots, as the Cedars of Lebanon, his branches shall spread, and his beauty shall be as the olive, etc. Lo first, a seed, than a root, than a stem, than a branch, and now a tree bearing and spreading his branches. Yet no word is all this while of fruit, it comes anon: but by the way these heavenly Prophets make many excellent uses of these prophetical metaphors. Esay thus: He shall grow before him as a branch, Esa. 53. & as a root out of a dry ground, noting his humiliation. jeremy thus: I will raise to David a righteous branch, jer. 23. and a king shall reign and prosper, to note his kingdom and exaltation. Zacharie thus: Zach. 6. behold the man whose name is the branch, he shall build the temple of the Lord. to signify his priesthood, intercession and mediation. Our most gracious and blessed Lord being come in the flesh, to show the fulfilling of all these prophecies, calleth himself now no longer a root, or a branch, but I (saith he) am the true generous and fruitful vine. joh. 15. Yea saith S. Paul, not only a vine bearing fruit of itself, Rom. 11. but an olive receiving grafts of others. Whereupon he inferreth a most loving and grave admonition to all Christians, Be not high minded. Thou bearest not the root but the root, thee. This example of prophetical progression so sweet, so excellent, so comfortable and so well followed, I could not, I would not, I durst not conceal or omit. To return to our purpose. Why should I not think that the prophet Daniel and our prophetical Evangelist S. john in the description of these four Monarchies observed some such thing? The prophet David saith, that a man without understanding is like a beast. He saith also, that he that maketh an Image, Psal. 49. Psal, 115. and he that trusteth in it, is without sense like the Image itself. jeremy goeth forward, Every man is a beast by his skill, jer. 10, & 51 every founder is confounded by the graven image. Dan. 7. Lo, now an Idolater is a beast. The prophet Daniel taketh up that, and resembleth great Monarchies unto great beasts. It cannot I think be supposed, but he doth it, upon the same reason, namely because they erected or maintained Idolatries. For which cause they were all represented before, in one Image of diverse metals; to show that they all agreed in the worshipping of Idols, though in diverse manners. Now the Prophet Daniel resteth not here, but by the illumination of God's spirit goeth forward to show the properties of these four kingdoms under the figures of several beasts, and therefore calleth the first a Lion, the second a Bear, the third a Leopard, and the fourth he saith, it was most strong, terrible, cruel, and powerful, yet he findeth no name for it, nor beast whereunto it is like, but where he leaveth, S. john goeth forward, saying that it was like to diverse beasts in his several parts. Rev. 13. For it hath the body of a Leopard, the mouth of a Lion, the feet of a Bear etc. Thus then have we seen (as I suppose) a probable reason, why these great Monarchies were resembled to beasts: out of which this consideration may result, that the last of them all, which must of necessity be that of Antichrist, must exceed all the rest in Idolatry & tyrannous maintenance of Idolatry. Let us now consider the several parts of this last kingdom. Rev. 17. And first of the heads. These are said to be seven, expounded by the Angel to signify seven kings, and seven mountains, and wheresoever we find the seven Mountains, there we must find also the seven kings. But (saith the Angel) it is the great city that ruleth over the kings of the earth, an inseparable and individual property of Rome. No city but that, was ever called Septicollis or Septimontium. No mountains better known by their several and distinct names, than those seven of Rome. None did ever boast of seven Mountains in one city but the Romans. Here therefore we must look for the seven kings. and yet we need not to seek far, for Livy & Tacitus have expressly named every one of them, as I shown before, namely their Kings, Consuls, Dictator's, Decemvirs, Tribunes, Caesars, and Pontifices Max. But here by the way, there is a singularity to be observed, Rev. 13. which is not mentioned in any other place, but in this 13 cha. namely that one of these seven heads was wounded to death, Napier. but his deadly wound was healed. This most aptly agreeth to the Romans, as it hath been well expounded by others, There be some who (because it is said that this was the wound of a sword, & there is no sword in the scripture so well noted, as that of the word, Ephe. 6. do interpret this of the wound given to the Caesarean idolatry, by the preaching of the gospel, which is healed and restored by the Pont. max. Let Divines judge. to signify either the wound that was given to the Caesarean head by the murder of julius, which was healed by Augustus, or the wound of the same head in Nero, & the healing of it by Vespasian, Sueton. in vita Vesp. of whose restoring the Common wealth, Suetonius professedly maketh two whole chapters. But a most signal singularity of these Heads is noted in the 17 ch. Five (saith he) are fallen, one is, and another is not yet come. This bringeth us by the hand into Rome. For it is manifest, that of the seven governments of Rome, five were fallen before the Revelation: namely, the five first named by Livy, Livy l. 6. Kings, Consuls, Dictator's, Decemvirs and Tribunes: One was then in being, namely the Caesars: and this not obscure. Rev. 17. But who that one was, that was to come, and to continue but a short space, and how the beast is called the eight, & yet one of the seven, seemeth somewhat intricate and difficult to explain. But I demand here, what is the word in the text? I am not ignorant that this differeth from some others, whom I reverence: but, Sit liber judex. Another is not yet come. What other? Not another Head, but another King or Caesar. For it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ and so the beast is called, not the eight head, but Ogdoos, the eight king. This in my opinion directeth us to Constantine the Christian Emperor, as to him that continued but a short time, He that will apply this to the eccles. state of the B B. under the Graecian Caesars, must consider how it can be proved, that those B B. had regal power, and if they had, then how their power can be distinguished from their successors. For he altereth the form of the Empire, reducing it from Heathenish to Christian, and translated the sea of the Empire from Rome to Constantinople, and therefore may well be called an other, but another Caesar, not another Head. For he continued Caesar still. But God would not suffer that godly Christian Emperor, long to continue Head of the Antichristian beast; and therefore moved him to remove his Imperial seat, that the Impediment might be removed, according to the Prophecy. 2 Thes. 2. Then to the second question, who is the beast, that is the eight king, and yet the seaventh head, & one of the seven; who else can it be, but those that immediately succeeded the Caesars in the government of Rome? And who were they, but the Pontifices maximi, dist. 96. as both by their laws and histories appeareth, For (saith the decree) Constantine gave to Silvester, who then was Summus Pontifex, his palace of Lateran and his Imperial ornaments with power and principality etc. I know it is objected, that this is under the title of Palea. And much ado there hath been about it to little purpose. For look in another part of the decree, Caus. 12. q. 1. and there it is registered for authentical, that Constantine left to Silvester imperialem sedem his Imperial sea. If it be objected that the donation of Constantine is held by many to be forged, that is nothing to the purpose. Angelus R●ccha de Bibliot vat. bringeth diverse authors to prove that Co●st. cessit Pontisici. For it is not here said, that he gave it, but that he left it, neither is it here in question, what Constantine truly gave, but what the Bishop of Rome truly had. Now their Histories do plentifully testify, that whether by the gift, or session of Constantine, or by what other means, See Probl. 4. pretence or colour soever it was, their power after the departure of Constantine grew daily more and more absolute, until they had by little and little wrought the Emperors not only out of Rome, but out of all Italy, and in the end brought them under their feet. Platina seemeth to affirm the donation, saying that he gave to Silvester his Diadem, and for his sake built the palace of Lateran. Howsoever if we believe their own Authors, there is no Empire now to be found in Rome, in epi. ad Thes. & vide Tho. Aquin. & Lyr. in 2 Thes. 2. & al. as Stapulensis confesseth. Vbi nunc est Romana Monarchia? ubi qui in ea mundum regat habemus? But of the Pope or Pont. Max. it is no less evident, that he now hath, and for these many hundred years hath had, Sun. Pon. Dictator perpetuus quem principes orb●s adora●t. And again, Totum orbem terrarum Ro▪ the absolute government of that great city, and the state, Territorie and Tribunes, thereto belonging, as witnesseth Blondus. Which whosoever hath after the removing of the Empire, must be confessed to be Antichrist, in being the seaventh head of Rome. curia sibi subjectum habet. Blondus in Roma instaurata. Vbi plura. Vid. Adrian. 4. apud Aventi● & Tho. Aquin. etc. I refer me to thine own judgement Christian Reader, whether hereby all the difficulties of the Text be not clearly discussed. First where it saith: The beast which was and is not, is the eight, and is of the seven. And again, The beast, which was, is not, and yet is. Whether these words can be understood, but of this Roman Pontifex. For the Pon. Max. was instituted by Numa Pompilius the second king of Rome, to be the chief judge & decider of all matters concerning Religion, & this continued still in Rome, in great honour, Livy lib. 1. until the time of julius Caesar, distinct from the Dictator: but he took that, as an high dignity upon himself. And so did Augustus and other Emperors. And amongst the rest, Sueton. it is thus reported of Titus. Pontificatum max. ideo se professus accipere, ut puras servaret manus, fidem praestitit, nec author posthaec cuiusquam necis nec conscius. Whereby we may see that the law of that supreme Pontificate, was that they might not be judges of capital crimes, nor sentence any man to death. But I have not yet found it written of Domitian, in whose time our Evangelist received this Revelation, that he took upon him this Pontifical dignity. And it seemeth he did not. For else why doth not Sueton. speak of it, as well in him, as in others, and he is not only noted by the Christians for a bloody Persecutor, but for a cruel Tyrant amongst the Heathen. From which, if he had taken upon him the high Pontificate (if nothing else, yet) this their own law, & the shame of the world, I think, would somewhat have restrained him. I do not read it I say. Therefore I think he was not Pon. Max. And so the words of our Prophet are exactly fulfilled, that the Beast, the Pont. was formerly in Rome instituted by Numa, exercised by Nasica, Scipio, julius, Augustus, Titus, and many others: and it is not in Domitian, and yet is, though not in him de facto: yet in the state of Rome in potentia, when they list to set it up. And it is the eight king of that state, reckoning Constantine the Christian to be the seaventh, yet it is but the seaventh head, and of the seven, because Constantine had no distinct form of Regal authority from the other Caesars, and therefore could not be reckoned to be another head from the Caesars: And this Pont. Max. who in the time of the Consuls and Pagan Caesar's, was but like a little horn growing, in time of the Christian Emperors like a Beast of power ascending, now sitteth like a queen upon the back of the Roman state commanding. And it shall ascend (saith the Angel, out of the bottomless pit. It shall ascend to his high exaltation of power and dignity, out of the same place, from whence the Seven headed Beast was raised, or to speak plainly, it shall be exalted to the highest by the devil, who gave to the first Beast his power. For this cannot be meant of his first rising: because it is expressly said in the text, that this beast was before. And so it seemeth that all the difficulties may be cleared touching this seventh Head, which as it is evident in the Text, is sometimes called the Beast. And now for a breathing I desire to know, whether any person, monarchy or kingdom can be found in the world, or whether any can be imagined to come hereafter, to whom all these Prophecies can be so fitly applied? I come to the next remarkable circumstance: which is, the ten crowned horns. That the Roman Empire, as well in the time of their Consuls, as of their Caesar's, had many kings at their command is evident by their Histories, and I have partly proved before. But in this Revelation, Probl. ●. and specially in the 17 chap. there are diverse singularities to be observed, in the description of these horns, whereof in Daniel there is no mention. First, because it is said, that at the time of this Revelation they had not received a a kingdom. 2, But they shall receive power, at one hour with the beast. 3. They are crowned. 4. They have one mind to give their power, and authority to the Beast. 5. They shall fight against Christ. 6. They shall be overcome by him. 7. And then they shall hate the whore, and make her desolate and naked, & shall eat her flesh, and burn her with fire. Not one of these things can be truly applied to the kings that were under the ancient Roman Empire, which are indeed spoken of by Daniel. For they had received their kingdoms before, and were not to expect it in time to come. 2. They are not said to be crowned, because perhaps they held their crowns, but as tenants at sufferance. 3. They did not give their power to the Romans, but were conquered and subdued. We do not read, that they did professedly fight against Christ, although they were Pagans, or that they were overcome by him, neither can it be said, that they did hate the whore, or burn her with fire. Massinissa, Prusias and Ptolomee gave their kingdoms to Rome, but they had received them long before S. john's time, and did never hate the whore, nor make her desolate, or burn her with fire. The Goths & Vandals did burn Rome, but they never gave their power & authority to the Romans. The like differences may be showed of all other kings that were in the time of the Roman Empire or before. These ten horns therefore spoken of in the 17 chap. of the Revelation cannot be understood of those ten, which were spoken of by Daniel, although they may have somewhat in common with them. But where now shall we find these kings? Look over all the world, and see where they may be found. When shall they receive their kingdom, and how long shall we look for them? The impediment of the Roman Empire is long since removed, by the testimonies, See Probl. 7. as well of Divines as Chronologers. If the beast or these kings be not yet come, when will they come? Out of Rome, I say again, as it is said, or the Roman Empire, Vide Abb. demonst. Antic. c. 4. & there note the words of the Synod▪ cited out of Aventin. ann. 7 it is in vain to seek. And if these kings which shall give their power and Authority to Rome, have not yet received their kingdom, nor given it to the beast, when shall they receive it, or give it to him? or when shall we see the accomplishment of this Prophecy? shall we look for it as the jews look for their Messiah? But it is the opinion of the best & soundest Interpreters, Our most excellent learned Sovereign king james holdeth this opinion in Ep. Admonit. So Napier in Apo. Rensuer. in Isag. etc. that these ten horns do signify the ten chief Provinces subject to the Roman Empire, which at one time with the beast, namely upon removing the power of the Empire, received their power, and by degrees grew up into kingdoms about the same time, when also the Pope began to take upon him the title of Pontifex Max. namely about the year of our Lord 700, or within an hundred years after. As it may be these Graecia, Germania, Gallia, Brittania, Asturia or Leon. Whereunto now is joined Spain, Pannonia or Hungaria, Polonia, Suetia, Dania, and Norvegia. Greece, you may say, was before. True, as a Roman Province, but upon the translation of the state it became a Monarchy in itself, which was not absolute as long as the chief title was given to Rome. Now if this be so, when shall we see this performed, if it be not already? When we see that all these great Princes of Christendom heretofore did yield their authority & power to the Roman Pontifex. And now, many of them have forsaken him, as England, Scotland, Denmark, Sweden, and others of Germany, A great part of the Dutch, Swisses, and diverse other, which are fallen away from Rome: France and Venice wavering, is it to be imagined that they will again, give their power & authority to Rome, or ever come again to give their power and authority to any other? Therefore I say, that this prophecy is now fulfilled, or never to be expected. For if we consider well the times forepast, we may see, that all the great kingdoms of Europe, which were before subject to the Roman Empire, did arise and begin to take upon them absolute soveranitie, and power of the sword, upon the remove and decay of the Roman Empire, which was the time foreshowed for the revealing of Antichrist. And did all give their power and authority to the Roman Pontifex, they did all fight against Christ jesus in persecuting the professors of his word and Scriptures, by the incitement and instigation of the Pope. And all those which are fallen from the Pope, have been overcome by the scripture & word of God, which is called the sword of Christ jesus. If these things be so, then why should we look for any other accomplishment of these Prophecies? or how should we understand, that they can be fulfilled, if not already? Can it be denied, but all Christian kings gave their power and authority, and some gave their lands and territories also to Rome? Constantine, they say, gave to the Pope his diadem, with the palace of Lateran, and imperial seat. Arithpertus, otherwise called Herebertus the Lombard gave the Cottia Alps, wherein standeth Genua. Pipin, and Charles of France, gave the principality of Ravenna, with the Duchy of Beneventum, and Spoletium. Henry the IIII Emperor of Germany, and john king of England gave up their crowns, to whom, but to the Pope of Rome? Can it be denied? All the Christian kings of that part of Europe, which was subject heretofore to Rome, gave him authority, and power to do what he lift in their kingdoms. Was ever the like done to any Monarch, Prince, Potentate or Man heretofore? or may we expect, or look for the like to be done to any in time to come? True it is, we see not yet the Whore made naked and desolate, nor burnt with fire, Psal. 31. the time is in God's hands, and he that believeth will not be too hasty. Leaving therefore that which is to come, Hab. 2, 3. unto the disposition of the great disposer of times. Let us go as far as men may in the description of this mighty Empire, to see what is fulfilled already. The next note or circumstance here observed is that upon his heads were the names of blasphemy: but in the 17 ch. it is said that the Beast is full of names of Blasphemy: A difference not to be neglected. For the understanding whereof, it is necessary for us, to see how the word Blasphemy is taken in scripture, and thereby we shall see, how this also agreeth to Rome the Pontifical. First I demand, whether it be not blasphemy, Vide Thom. 2, 2. q. 13. when infinite power, or infinite knowledge, or other inseparable & incommunicable properties of God, Antonin, sum. par. 2. t. 8, c. 7. are attributed unto men? In which respect the jews hearing our Saviour say, Sum. Angel. t. blaspheme. Marc 14. Destroy this temple, and I will raise it again in three days; accused him of Blasphemy, as claiming infinite and divine power to himself, whom they thought to be but a man. Him they accused falsely: but such in truth was the Blasphemy of Sennacharib and Rabsake. Who are they among all Gods, that have delivered their Lands? 2 Reg. 1●. that the Lord should deliver jerusalem out of my hands? So that of Holofernes. judit. 6. But the Blasphemy of Nabuchadnezzar king of the first Babel, seemeth to go a step farther, Dan. 3. who not only asked the same Question, Who is the God that can deliver you from me? But upon the wicked persuasion of his own power, presumed to make an Image, & commanded it to be worshipped as a God. And shall a man make Gods (saith the Prophet) is not this a blasphemy beyond all blasphemies? jer. 16. in as much as he that saith he can make a God, doth not only make himself equal to God, but greater, better, more powerful and mighty, as the efficient cause is always better, and more powerful than the effect. Now in this kind of Blasphemy, I demand, who ever went beyond the Romans? who not only made many Gods, and commanded them to be worshipped, but only such as were made by them, or received by the public authority of their common wealth or Senate, by pretence of which Law, they refused our Saviour Christ, although recommended to the Senate by Tiberius, Rival in Hist. jud. Eusebius Tertull. with a prerogative of his own voice, as some report. So then by the Laws of the Romans they would have such Gods, as they made themselves, & would have none other to be worshipped. And whether this were not most horrible & abominable blasphemy, I desire to be answered. If it were, let us see how it was used in the old time, when Rome was Ethnic, and how it hath been used since. In the Ethnic Rome none were made Gods, but by the Senate, as appeareth by the Law aforesaid, and none were worshipped as Gods, but publicè asciti, such as were publicly accepted. And the Senate made no Gods but their king Romulus, the murderer of his brother, and the Caesars, which were the heads of that fourth beast or Monarchy. But now in the time of Christianity, all degrees are Canonised, and worshipped by the Pope's authority, namely, Munkes and Friars, Nuns and Priests, as well as kings or princes, pope's or patriarchs. So that now we may see the whole body of this Popish Empire full of names of blasphemy. Again, do they not hold & affirm, that every priest and friar in celebrating the Mass, doth make God, and that a God to be worshipped, as not only the real but the carnal body of our Lord, and the very same that was borne of the virgin Marie? See more of their blasphemies in D. Willet, of the 4 Pillets. I ask whether this be not Blasphemy? and whether these names of Blasphemy are not now spread over all the body of the beast? If they be, then whether this difference between the Beast in the 13 chap. and in the 17 of the Revelation be not herein most precisely and plainly fulfilled? Having observed this difference, let us return again to the description of this great beast, representing the old Roman Empire. It is said, it hath the body of a Leopard, the feet of a Bear, and the mouth of a Lyon. This hath been very well expounded by the learned Napier, and others, to signify, that it hath all the Instruments of tyranny of all the former Monarchies: viz. the Leopard in swiftness and eagernes of the Macedonians. Polyb. lib. 3. For within three and fifty years, as Polib. noteth, from very small beginnings it got the Monarchy of the world. The Bearelike paws of the Persians, that is, innumerable armies, apt to march every where, & to take hold of every thing, as the Bear doth with the paws. And the Lion-like mouth of the Babylonian, not only to devour men, but to roar out blasphemies against God: as by the instance aforesaid may appear: Who is that God that can deliver you out of my hands? said the Babylonian; so the Assyrian before him, and so the Roman after him, by reason whereof, they did not only reject our Saviour Christ (as I said before) but stirred up, nine or ten horrible persecutions, against Christians, Onuph. in Plat. in vit, Silvest. Vid. Aug. de civ. dei. l. 8, the first by Nero. 2, by Domitian. 3, by Trajan. 4, by Antoninus. the 5, by Severus. the 6, by Maximinus. the 7, by Decius'. the 8, by Valerianus. and the 9, by Dioclesian. to which they add, the 10 by the Arrians, which was also by the power of the Roman Empire. No less cruelties have they exercised, since Rome was Pontifical. but of these elsewhere. And thus have we seen this beast in his essence & parts. Whereupon for a pause, let us demand again the question: whether these things can be verified, of any other person, Monarchy, or state in the world, but only of the Roman? And so let us proceed, and consider of the same beast, in his power, and actions, and see, whether they also do not most aptly agree to the same state. And here again, we find seven things noted in this Beast. 1, That the Dragon gave to this beast, Rev. 1. his power, and his throne, and great authority, doth not Tully say the same in effect of Rome, though in other words? Omnis Deorum immortalium potestas aut translata est ad vos, aut communicata vobiscum. Doth not Virgil say as much: Divisum imperium cum jove Caesar habet. And again, jupiter in Caelis, Caesar regit omnia terris. 2, All the world worshipped the dragon and the beast. Is there any man ignorant of the general idolatry & worship, that all the world offered aswell to the Devil, as to the state of Rome in those times? All the world wondered and followed after the beast, saying who is able to war with him? Is not the same question moved by Livy. Where he proposeth it as doubtful. If Alexander the great had come into Italy, whether he could have conquered it? yea he concludeth it, upon many reasons, to be without doubt, that he could not. Polyb. also seemeth to affirm the same. Again was it not verified in the time of Dioclesian, whose victories were so great, that the Roman Empire was said to have no bounds, but where their soldiers could not march. 4, There was given to him a mouth speaking great things & blasphemies, as that which was recorded of Augustus, that he would have himself be honoured in Temples by Priests, & Flamines, Tacit. ●●n. 1. with all the Ornaments belonging to the Gods, and although he seemed at the first to refuse it, (if we believe Sueton) yet it appeareth, he was afterward well enough content with it, Suetoni●s. as the same Sueton witnesseth, that diverse Provinces made temples, altars, and plays to his honour, as they did to other of their Idols. so Virgil. Hic illum vidi juvenem Melibaee quotannis Bissenos cui nostra dies altaria fumant. Virgil. Argl. 1 And again— Illius aram Saepe tener nostris ab ovilibus imbuet agnus. which was followed by his successors, Petr. Crinit. de honesta discip. l. 17. Neque illud ignoratur more fuisse Rom. Imperatoribus suas quoque imagines in templis adorandas apponere, quod a Tertulliano magnis convitiis accusatur. Such also are the speeches, which they were content to hear from others, and to allow and reward them. En huius (nate) auspiciis illa inclyta Roma, Imperium terris animos aequavit olympo. 5, Power was given him to do, or to continue two and forty months. Which reckoning according to prophetical computations every month for 30 days, make 1260. This may be understood either of the continuance of the power of the Roman idolatry from the beginning, or of their persecutions of the Christians. For the first, reckon 1260 years from the first settling of the Roman state; Livy lib. 1. after the death of Tatius the Sabin, when Romulus alone held the government peaceably, and enlarged the city, by taking in the Caelian and Quirinal hills, and established the devilish worship of jupiter in the first temple, that was made in Rome, which was the 25 year of his reign (before which time it was in continual wars and troubles) reckon I say 1260 years from that 25 year, and we shall come to the year 1285 ab urbe condita, which was the year from the nativity of our Lord 533, the very next year after which, (that is to say) in the year 534 à Christo nato, the Christian Emperor justinian the first perfected his learned and excellent books of the civil laws, In co●. wherein beginning with a most christian and pious confession of his faith and confidence in our Lord & Saviour Christ jesus, he first purgeth and suppresseth all the ancient Idolatrous and superstitious laws, and then enacteth special laws for the confirmation of the true Christian faith, as appeareth in the beginning of the Code. And this was in the year of our Lord 534. as the best Chronologers do agree, Marianus, ●ibhander, Helvins', Onuphr. Rensuer. and in this book reciting the former godly constitutions of Constantius, Gratianus, Arcadius, and other christian Emperors for the shutting up of Idolatrous Temples, and abolishing of devilish sacrifices and auguries, he gave such vigour and force thereunto by his authority and confirmation that shortly after the Roman Consuls, which (as Salvianus testifieth, even in Christian times were wont to be inaugured with heathenish and idolatrous rites) utterly ceased, and were left off, and so may you see the 1260 years of the continuance of this Roman beast, or Monarchy of idolatry in Rome fulfilled to a day. Although if any man think better to follow the computation of the Godly learned M. Fox, I will not speak against it. He maketh of this two & forty months the number of 294 years, by taking every month for a sabbath of years: and so interpreteth this prophecy, to signify the continuance and determination of the great persecutions of the primitive Church, beginning the account of those years, from the first persecution of our Saviour Christ, under the jews and Herod, unto the end of the last persecution under Licinius. I will not (I say) speak against it. For I must needs with open arms accept and embrace the judgement of that Godly Father. Who saith, de civ. dei. li. 11. that the obscurity of the word of God is profitable in this respect, that it bringeth forth often times in one word, many sentences of truth, and showeth them to the light of our understanding, whiles that one man apprehendeth it in one sense, another in another: so that always (saith he) that which is collected in one obscure place, be confirmed either by the attestation of other manifest things, or by other places not doubtful; for the same Author (saith he in another place) in the same words which we labour to understand peradventure did see, de doctr. chri. lib. 3. and think upon this same other sentence, and without all peradventure, the spirit of God, which used the Author for a penman, did foresee that such a sense or sentence, also should offer itself to the Readers understanding. Yea, and did provide & prepare this sentence also to meet with his intelligence, because this sentence also is true, aswell as the other. For out of whose mouth soever a truth doth proceed, it is not to be ascribed to a mutable and mortal man that spoke it, but to the immutable and eternal God that gave it, Vide August. in confess. l. 12 and therefore here I will not be afraid most humbly to confess my great darkness and ignorance in all divine knowledge unto thee, O light of my soul, and soul of my life. But what hurt is it to me, if I think the meaning of the Prophet is not as another man thinketh it to be: so long as I make no other sense of his words, then that which thou, the light of all true speaking minds hast approved to be true. But if any be contentious, then O life of the poor, my God, in whose light, Aug. in conf. there is no contradiction, & in whose goodness, there is no shadow of change, rain down meekness into my hart, that I may patiently bear with such, as do not so much understand the sense of thy Prophet, as they love their own prejudicated opinion, not because it is truer, but because it is their own. For otherwise they would in like manner and measure love and approve the true sentence of another, as I also love that which they say, when they speak truth▪ not because it is their sentence, but because it is truth. Therefore to return to our purpose: whichsoever of these two interpretations we take, or if we take a third more unlikely then either, (considering whereof we speak, namely of the continuance of the power of the Ethnic Roman Monarchy) that these 42 months, making 1260 days, are to be taken for so many years from the incarnation of our Lord, it must needs be, that they are long since expired, and consequently, that the power and time of that first beast and Monarchy is long since ended. For to take them literally for three years and an half, (as that godly Father, from whom I do not willingly descent) doth in another place limit the continuance of Antichrist, upon the words, a time, two times, and a half: To take them I say literally, that is, for three years and an half, I think to all that have either read or heard of their actions, will seem to favour of much mistaking, I might say of much ignorance, but that reverence to that good Father, who had not then the help and light, which we now have, makes me forbear other men's affected, and obstinate, and wilful blindness in this point, which deserveth the whipping post. But of this more hereafter. Let us come therefore to the sixth note, which is of his Blasphemy against God and his Church. But of this I need not speak any more, having said so much already. The seventh is of his wars against the Saints, whereof also I need speak but little, seeing the said ten horrible persecutions, and many others, stirred up by the Roman Emperors against the godly christians of the primitive church, are notorious and known to all men, and never the like to be found in any kingdom or nation whatsoever, no not under the Turks. But I proceed, this Beast or Empire had power over all nations. As to give instance, but in one, we may read of Dioclesian, that within a very short time, he obtained mighty and great victories in all parts of the world then known, namely in afric over Egypt, in Asia over Persia, in Europe over France and Brittany. Upon all which premises, I conclude with this Problem, Whether these things can be applied to any person, kingdom, state or monarchy besides Rome. And whether any other can be the Antichrist, according to these prophecies, but only he that is the seaventh Head, king, or Commander, of the Roman state? And thus we see the place of Antichrist, and the state or body politic which he must have. Let us now come a little nearer to consider of his names. III. The Names. No men est per quod, quidque noscitur: The name of every thing is that, whereby it is known, or as it were not a men, it is that, whereby every thing is noted or distinguished. The authority to give names belongeth primarily to God, as Gen. 1, Gen 1. Secondarily to princes and superiors, as Adam Gen. 2. Gen. 2, 19 Thirdly, to the people, by consent, as joh. 13, 13. joh. 13.13. The conditions required in the imposition of names, to make them answerable to the definition and notation aforesaid, are verity, congruity, & certainty. Vide Platon. in Cratyl. Thus being imposed and approved, they are not to be changed. For they are notes of our notions, notions of things, limits of distinctions and dignities, signs of truth, and measures of certainty, which being violated or neglected, all knowledge turneth to error and confusion, all justice to injury, all virtue to villainy, as Cato in Sallust well noteth; In Con. Cat. I am pridem nos vera rerum vocabula amissimus. And Seneca complaining of the wickedness of times; Prosperum & faelix scelus virtus vocatur. And hereby may we see the force of the Apostles argument Heb. 1. Hebr. 1, 4. and the ignorance and presumption of Heretics & Schismatics, who dare take to themselves new names, and leave the common name of Christians, given by oracle from God, & most certainly approved by God. Now if in names given by men, Acts 11, 26. certainty ought to be observed, shall we think that the Spirit of God giveth uncertain names, or will call darkness light, or light darkness? Esa. 5. Questionless he doth not give idle or uncertain names: Hebr. 4, 12. but in this, as in all things else, useth words lively and significant. And herein is to be noted a difference between the names given by God, & the names instituted by men. For men give names a posteriori, because things are so, and men conceive them to be so, therefore they call them so. But the names given by God are a priori, because God the Almighty, maker of all things, hath ordained that they shall be so, therefore he calleth them so, and because he calleth them so, therefore they must be so. Let us see therefore what names are given to this great enemy of Christ and his Church, and how these names are used and applied in the Scripture. And first of the name Antichrist. This name (as all men, though but meanly learned in the Greek tongue do know) is a word composed of the preposition Anti, and the word Christ: Anti is used in Greek, sometimes to signify an adversary, sometime a Deputy, or Vicar, as many learned men have heretofore observed and proved. That it signifieth an adversary is confessed by all, that it signifieth a deputy, substitute or vicar appeareth by the word Anthupatos, which is expounded by some Proconsul, Act. 19, 38. & 18, 12. by others Deputy. Now the names of Christ, So AntiStrategos signifieth either a lieutenant, or the adverse captains. which in Hebrew is Messiah, and in English signifieth anointed, is diversely taken in the holy Scripture. First properly, personally, and Individually, for our Lord and Saviour jesus Christ, who is God blessed for evermore. Secondly, Aug. de civ. dei l. 17, c. 4. appellatively, for all that have a similitude with him by their unction, as Kings, Priests and Prophets, in which sense it is used in the Psalm; Psal, 105, 15 Touch not mine anointed, and do my Prophets no harm: and David of king Saul saith, The Lord keep me from doing that unto my master, 1 Sam. 24, the Lords anointed, to lay mine hand upon him, for he is the anointed of the Lord. Thirdly, the name of Christ is used mystically, for the mystical body of our Saviour Christ, 1 Cor. 6. which is his church. In which sense the Apostle speaketh Know ye not that your bodies are the members of Christ? 1 Cor. 11. And again, Christ is the head of every man. for as the body is one, 1 Cor. 12. and hath many members, and all members of one body, so is Christ▪ for by one spirit we are all baptised into one body. etc. And this that divine Apostle himself learned of the words of our Saviour Christ from heaven: Saul, Saul, Act. 9 why persecutest thou me? Now according to these different acceptions of these two words, let us consider of the word Antichrist, and to whom it may be applied. And first for the name of Vicarship. The Pontifex max. of Rome who is the seaventh head or king of the Roman state, and confesseth and professeth himself to be head & Governor of Rome, he also confesseth, and professeth himself to be the Vicar of Christ, and of God, and in this sense the name agreeth unto him; and so his advocates and followers affirm him to be. But as the word Antichrist signifieth an enemy to Christ, it is by them all stoutly denied, that the Pope is that Antichrist. Let us come therefore to the touch, that is the text where Antichrist is named, and thereby learn, how the word is to be understood. The first place where it is expressly named, is in this our Apostle S. john: Who is a liar (saith he) but he that denyeth that jesus is the Christ, 1 john 2, 22 The same is the Antichrist. And again, 1 john 4. Every spirit that confesseth not that jesus Christ is come in the flesh is not of God, 2 john 7. but this is the spirit of the Antichrist. These be all the places where I can find the very name used in the New Testament. It may percase seem strange to find it in the old, and yet there it is to be found, and that in a most excellent prophecy, though not the same in letters, yet the same in sense and signification, Psal. 2. The kings of the earth set themselves (saith the Prophet) and the princes assembled against the Lord, and against his Anointed. This Psalm (if we mark it well) containeth in brief words the sum and effect of all the Prophecies of Daniel, and the Revelation, concerning the enemies of the Church, and namely Antichrist; and that appeareth in seven particulars. First, the rage and fury of the enemies. 2, their joining together against God and Christ, and their intention to shake off the yoke of Christ jesus. 3, the providence of God for his church, sitting in heaven, as in a watchtower, watching over his enemies, & laughing them to scorn. 4, the means which God useth to defend them, by setting Christ to reign in his church. 5, the anointing of our Saviour in his eternal generation, and arming him with regal and sovereign power to suppress all his enemies. 6, a loving and serious advice to all Princes and Rulers of the earth, to beware to whom they cleave and adhere, either to Christ, or to his enemies. And lastly, an assured promise of happiness to all those that trust in him. Behold then an excellent Prophecy, and the same is touched again in the 89 Psalm and other places. Psal. 89, 51. But to our purpose. Psal. 2, 2. The word in this Psalm is Al-Meshico, against his Anointed, wherein Messhiah, as it is commonly known signifieth Anointed or Christ. And the preposition Al, or Gnal, in Hebrew, is taken as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek, not only for adversus, but for juxta, or secundum, and sometimes super. In the second signification, that is, juxta or secundum it is accepted by the Pope, neither is it denied by him or his followers in the third signification, which is super, if we take the name of Christ, either for his mystical body, (for therein he affirmeth himself, to be above the Church, & to be head thereof) of if we take the name Christ, for all that are anointed, namely, kings, prophets and priests, he affirmeth himself to be superior and above them also: which is a special note of Antichrist, as S. Paul saith, He shall exalt himself above all that is called God, or that is worshipped. Neither do I find, 2 Thes. 2. that ever any Emperor, Prince, Prelate, or Potentate, but only the Pope took upon him the names, either of Vicarius Dei, or Christi Generalis, or Caput ecclesiae catholicae, or to be super ecclesiam catholicam, not the Emperors of Rome, not the Turk, nor any other. But the only thing that they stand upon is, as I said before, that he is not adversarius Christi, personally, and therefore not Antichrist. But how can this be? For Christ is in heaven, and Antichrist for all his malice & power cannot touch him there. Let us therefore examine the places of Scripture aforesaid, where the name of Antichrist is used, and we shall easily perceive that the name of Christ cannot, neither aught to be taken for his person. For Christ cannot be found personally present upon earth: but either spiritually according to his graces, or sacramentally in the Sacrament, or appellatively, as the name is communicated to others, or mystically, as to the Church. So therefore must the name of Antichrist be taken for an enemy to the graces, Sacraments or ministers of Christ, and that not individually in one person, but spiritually in his works, or appellatively in succession. For otherwise it can not express the true intention, or effect of the thing, for the Emphasis, or principal force of the sentence in all the places aforesaid, resteth upon the word Christ, that is Anointed: as in the first place, He that denyeth our Saviour is the Anointed, he is Antichrist: 1 joh. 2, so in the second and third places: 1 joh. 4, He that denyeth that the Anointed Saviour is come into the world, is Antichrist. So in the Psalm, The kings and princes set themselves against the Lords Anointed. Now the ointment wherewith our Saviour was anointed, was the fullness of the graces of the H. Ghost, as the scripture testifieth. 1, that he was full of grace. john. 1. Hebr. 1. 2, that he was full of truth. 3, that by himself he purged our sins. 4, that he is made to us wisdom. 1 Cor. 1. 5, justification. 6, sanctification. And 7, redemption. & such like. Now he that denieth these graces in our Saviour, and fighteth against those that ascribe these graces unto him, he or none must be the Antichrist, for other wars against Christ, who sitteth in heaven at the right hand of God cannot be made. Who then are those, that send us to other Mediators and Intercessors, namely to the virgin Marie, the Apostles, and Saints, to speak and pray for us? if it be the Pope & his followers, than I ask them, why or for what reason they will have us so to do? if they do acknowledge our Saviour to be full of grace, why do they send us to others, if our sins make us unworthy to go to him, that calleth us to himself, how many we go to the virgin Marie, or the H. Apostles who do not call us? Is he not as full of grace that calleth us, as they that call us not? Is he not as easy to be entreated now in heaven, as he was upon earth, when he did not reject Marie Magdalen, that had seven devils, the woman of Canaan, whom he rebuked by the name of a dog, nor the man possessed with a legion. Secondly, how do they acknowledge him to be full of truth, when they say, that his H. word doth not contain all truth, but it must be pieced out with the traditions, Canons and expositions of their Church? 3. How do they acknowledge him to be our wisdom, Scriptura seipsam exponit. Chris. & Aug 2 Tim. 3. when they will not have his word to be sufficient to interpret itself, and to instruct us, & make us perfect in all good works, but we must resort to the Church and receive her judgement from the mouth of their Pope? 4, How do they acknowledge our Saviour Christ, by himself, to have purged all our sins, when they say, that we must satisfy by good works in our life, and after our death we must go to Purgatory? 5, How do they acknowledge him to be our justification, when they say, that we are justified before God by our good works, and not only by faith in his death and passion, although it be written, if thou confess with thy mouth the Lord jesus, and believe in thy heart, Rom. 10. Hebr. 10. that God raised him from the dead, thou shalt be saved. 6, How do they confess him to be our sanctification, or that by one sacrifice, he hath consecrated for ever them that are sanctified, when as they teach, that there must be offered up daily sacrifices for us in the Mass? And lastly, how do they accept him for their Redeemer, which affirm that our poenarie works, Council Trid. says 14. Bellarm. de penitent. l. 4. truly & properly do satisfy God for the guilt of our punishment, which after the fault forgiven, remaineth to be expiated? But these points, with many others which may be produced, to prove that the Pope and his Church, if not expressly, yet by consequence (which is equivalent) doth deny the fullness of all graces to be in our Saviour Christ, I leave to our learned Divines, of whom some have urged these things already, and others I doubt not, will prosecute them more at large hereafter. The sum of all this may be reduced to this Problem: Whether any may more properly be called Antichrist, or may be called an adversary to Christ, than he that thus denieth the graces of our Saviour? Let us come to that which is not only easy to our understanding, but evident to our senses, which may be seen with our eyes, and felt with our hands. For if we take the name of Christ here, as he is in the sacrament, who hath been a greater enemy to Christ, than the Popes, one of them poisoning it, another casting it into the fire, all changing, adding or diminishing it? But take the name as it is communicated to Kings, Priests, and Prophets, and so Antichrist to be an enemy to them, I demand, who hath in secret, (as Antichrist must be deceivable) been a greater enemy to all christian kings and Princes, than the Popes, sometimes incensing them to fight with Pagans and Saracens abroad, as the did Godfrey of Bulleyn, & many Princes with him, in the mean space neglecting their Christian subjects at home: our king Richard the first, and the Emperor Fredrick: sometimes stirring up seditions and rebellions at home, as he did against the Emperor Henry the FOUR Henry the FOUR king of France, and Queen Elizabeth, sometimes ministering occasions to make wars betwixt themselves, as Pope john did by crowning another Emperor while the first was living; sometimes, by giving away their kingdoms, as Navarre and England, sometimes leaving them destitute of succour, and open to the universal professed enemy of all Christians, the Turk, as they did the Grecian Emperors: sometimes setting secret Traitors to murder them, and sometimes procuring open enemies to invade them, ever excommunicating, cursing and interdicting one or other of them. Let the histories of late times be perused, and see whether their end and drift hath not been continually for these 900 years and upwards, to maintain and advance their own power, riches, jurisdiction and preeminence, by holding christian princes always obnoxious to them, and to make them obnoxious, and to keep them under awe, by such means as aforesaid? So likewise for Priests and Prophets: is he not an adversary to all that will not submit themselves unto him? as namely to the Greek Church, and all the bishops and learned pastors of the same, to the godly Valdenses, Albigenses, Wicklevites and others? Lastly if we take the name of Christ here for his mystical body, which is the Church, this is also a special note of Antichrist. For so it is plainly said, that the woman was drunk with the blood of Saints and Martyrs. And who hath shed more blood of godly men, professing the word of Christ jesus, than the Popes have done for these last nine hundred years? I refer myself to the histories and Chronicles of those times. See Abb●t demonst. antich. In that one war which they caused Christian Princes to undertake for jerusalem, under Godfrey of Bollen, it is recorded, that there were slain two thousand millions of Christians. In Merindall, Cabriers and other places held by the poor Valdois, they murdered all, men, women, and sucking children. In the Massacre of France Anno 1572 within eight days were murdered a hundred thousand, beside many other at other times, in England and else where. So that howsoever we take the name of Antichrist, either, as Vicar to Christ, or as adversary, either denying his graces, or suppressing his Lieutenants and ministers, or persecuting his members; I find this name most agreeable to Rome: and I demand, Whether it can be so well applied unto any other? But here will be demanded of me a question, how this name Ho Antichristos that Antichrist (as they expound the Greek Article, which they would persuade, is to be understood of one man) can be applied to a succession of men, especially, seeing some of the Fathers seem to speak of him, but as one man? For the Fathers (to clear that first) it must be confessed, that quaestionibus non dum motis, P●●k in Prob. they spoke sometimes impropriè, & incautius, as Bellarm. confesseth, or securius, as S. August. sometimes Rhetoricè as S. jerom. sometimes populariter, as others do affirm. This question concerning Antichrist, was not appointed for them, but for us, upon whom it must needs be confessed, that the uttermost ends of the world are fallen, neither did they much labour in it. And yet we see not all of them run in one strain. Hilary seemeth to speak more largely. He that refuseth the judgement of the Scriptures, Antichristus est. Chrysoft. in opere imperfecto doth not restrain himself to one man: but we (saith he) videmus abominationem desolationis jam stantem in loco sancto, id est, populum Antichristi in locis ecclesiae. and yet confesseth that Antichrist must continue to the end. Let the whole place be considered. Howsoever it be, it can not be said, that this question was so well ventilated in those times, as it hath been of late. Then for answer I demand, what, or how much, the question will be altered if the Pope be acknowledged to be Antichrist, though he be not proved to be that Antichrist? what difference will it make in the end? Must not all true Christians beware, avoid, & detest every Antichrist? But to the point. It is commonly known in Grammar schools, that this particle, Ho, in Greek, is not always used significantly; nor in a significant use, is it always taken to signify a particular and individual person; nor yet in particulars is it always used to note Eminence or singularity. Sometimes, and that very frequent it is used indefinitely; many times it is joined with a name of multitude, or with a name of succession. He that hath any knowledge in the Tongues may easily observe, that Ho, in Greek, is not so Emphatical as Ha', in Hebrew, or the, in English, which yet is sometimes emphatical, and sometimes not. For in the same chapter, where it is said, Ho Antichristos, in the same it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 2 joh. 2. he that saith he is in light, and hateth his brother is in darkness. And again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. etc. The lust of the flesh, the pride of life etc. and the very last word of that Epistle is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Keep yourselves from Idols. So in other places it is joined with names indefinite, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in another place with the name of Christ, Ephes. 5. to signify his mystical body consisting of a multitude successive, under one head immortal. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (saith he) so is Christ. Hebr. 9 Abbot. in demonst. And in another place it is joined expressly with a name of personal succession, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is ever translated, the Highpriest once a year entered into the holy place, there spoken of. 1 Pet. 2, 17. So in another place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Honour the King. Will any man say it was meant only of one king? And again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Highpriest. Hebr. 13, 11▪ And the use of Honorio in these places, wherein it cannot be meant of one singular Priest or King, is so like and parallel to the use of it in the name of Ho Antichristos, that I see not what difference can be made between them. Yet if any will not take this for a sufficient answer, let him well consider, how he can answer the problems following, by which I think it will appear, that the Pope is not only an Antichrist, but even that Antichrist, whereof the Scripture speaketh. Forasmuch as the Prophecies can be verified of none but of him, and that not of one alone, but of the whole succession. And therefore, to proceed to the Names, I desire the Reader to examine, whether any of the six names that I shall now produce, do not fully agree to the Pope, and to all the Popes that have bèen in Rome, since the time of Pope Constantine: and if these names do agree, I must demand, How it can be denied, but that they, and every one of them, is Ho Antichristos, that Antichrist? The second name therefore is Pontifex maximus, or summus, the Higest or Great Priest. This name I am sure they will not deny to their Pope, and likewise I am sure that, they will deny it to any other, unless it be to our Saviour Christ. To our Lord it belongeth of right, & if any other take it upon himself, it must be by usurpation, and such an usurper of the right and title of our Saviour Christ, must be Antichrist. It was never given to any by God, but to our Saviour Christ. Mel●hisedeck is called a Priest of the High God, Hebr. 6, 20. and 8, 1. Aaron is called an High Priest, our Saviour Christ the High Priest, and the great Shepherd of our souls, Ecce Pontif. sum. qui non eget alieno ex. piarisauguine Aug. medit. and such like titles: but the title of the Highest, or Greatest belongeth to none, but peculiarly to our Saviour Christ. I ask then first, whether the Pope of Rome do not declare himself an enemy to Christ, in that he doth exalt himself above all that is called God, or that is worshipped, in taking a name upon him higher and greater than was ever given to the sons of men? not to Aaron the holy, not to Phinehas the zealous, not to jehojada the worthy, not to jehoshua the noble, not to Simeon the glorious, not to john the forerunner, nor to Melchisedek the royal and singular: every one in his time, the type of our great and eternal High Priest, fare above them all, whose consecration is eternal, whose Priesthood is eternal, Hebr. 7, 16, 24. & 6, 8. & 9, & 10. whose entry into the Holy place is eternal, whose oblation is eternal, whose sacrifice is eternal, whose mediation is eternal, and whose presence in his Church is eternal. Again, the Apostle proveth the excellency and divinity of our Saviour fare above all Angels, because he hath received a more excellent name. Doth not the same argument prove, that the Pope in taking an equal name, maketh himself equal in dignity? therefore never durst any of the faithful Martyrs, or Bishops of the primitive Church, take upon him this name of Summus, or Maximus Pontifex, never any of the Holy Patriarches, or Prophets, never any of the divine Evangelists, never any of the most blessed Apostles, for they all knew it belong only to that great High Priest, whose Priesthood is for ever. And how darest thou (O miserable mortal man) take upon thee a name so divine, as to be called the Highest or Greatest Priest, whilst he is living to whom it so inseparably belongeth? Why dost thou not also directly call thyself Christ, as well as the Highest Priest, which is equivalent? I demand again, whether in taking this name, thou dost not proclaim, that thou dost deny, that our Lord Christ jesus is now the Highest or Greatest Priest? and so profess thyself to be his enemy, and claim to be above him: seeing it must be confessed, that if the Pope be greatest, then Christ is not the greatest. For two may be great, but of two each of them cannot be greatest, no more than two can be infinite, or two principal. But (say they) Christ is in heaven Head of the Triumphant Church, Panorm, the pope is only head of the church militant upon earth. (O blaspheamer● is not Christ jesus truly God? in earth, as present by his power, Enter, praesenter Deus est. & ubique potenter. Ps. 139 Sed familiarius in electis pergratiam. to rule the church militant, as in heaven? How then darest thou, sitting only at Rome, proclaim thyself Head of the universal church, as well, which is in Brittany, Germany, France, Spain, Africa, America, and India, parts where thou art not, as at Rome? and yet confine him to heaven, as if he were wholly excluded from the earth, who is here, as present as there? But they say again, the Pope claimeth only as Vicar to Christ, O still blasphemer! answer again, what hath a Vicar to do, in the presence of his superior? yea of such a Superior, who filleth heaven and earth, and hath bound himself by special promise, Ier 23. Matth. 28. to be with his church for ever? Dost thou not, in making thyself his Vicar, deny his presence, and in denying the presence of our Lord and Saviour Christ in his church, deny him to be truly God? Quid verba audiam, cum facta videam? Again I ask, whether thou dost not in this name usurp the rights of our Saviour, and so also declare thyself to be his enemy? When the valiant King Edward the third, of England, intended war against Philip the French King, he proclaimed himself King of France, & that was the beginning of the war, & so every Prince taketh it for a denunciation of war, when his neighbour Prince taketh his title. And shall not we say, that this is a public proclamation of war, by the Pope against our Saviour Christ, when he taketh upon him the style of Pont. Max. that properly belongeth to our Saviour, and was never given truly to any man, but to him? yea doth he not exalt himself above Christ? For Christ did not take it to himself, but received it of his Father. But the Pope taketh it to himself, without the gift of any, unless it were of Phocas the Murderer, of whom we shall speak hereafter. Neither yet doth he only take this title to himself, but other titles also not inferior, as caput, and sponsus ecclesiae, &: c. which only belong to our Saviour. I demand further, whom doth he follow in this title? Doth he follow Melchisedek, or Aaron? They were both called High Priests, and they were indeed Types of our Saviour Christ, (the only true Highpriest) and ordained by God for certain signs that he should come, and so had a lawful calling. But when the truth was come, than all types were abolished, yea and they also are abolished from Christ, & fallen from grace, whosoever do use them. Whereupon the godly Fathers do affirm, that the Céremonies of the Law are now not only mortuae, but mortiferae, not only in use dead, but to be used deadly. And the reason is apparent, for that whosoever doth use them, doth deny that our Saviour is come in the flesh, namely, by using those Ceremonies which were Instituted to show that he was not then come, but to be expected. But the Pope using the title of High Priest after the order of Melchisedek, or of Aaron doth use a Ceremony, instituted to show that Christ was not come in the flesh, but was to be expected: Therefore I ask, Whether he doth not deny that Christ jesus is come in the fl●sh, and so also declare himself to be Antichrist? But if they will say, that in taking this title upon him, he followeth our Saviour Christ: I ask by what authority, or who calleth him to it? No man (saith the Apostle) taketh this title upon him, save he that is called of God, as was Aaron. And again, the Priesthood of Christ cannot pass from one to another. The reason, because Christ is God eternal, who can have no successor in his offices, and therefore he that will take upon him to succeed Christ, doth deny his divinity, as he that will be his Vicar, by pretence of his absence. Well, if the Pope can show no calling, than I ask, by what example or precedent? if it were a title lawful to be used, why did none of the Apostles nor of the Disciples use it? not Tuus, not Timothy, not Paul nor Peter, not james the brother of our Lord, Bishop of jerusalem, & Precedent of the counsel of the Apostles, nor yet our Apostle S. john, which outlived all the rest, and therefore might best do it. In a word, I find none to whom this title of Summus, or Maximus Pontifex hath any ways been applied, but either Melchisedek, or Aaron, or to our Saviour Christ: nor any that hath taken it upon them by human authority, but only the Idolatrous Pontifex Maximus that was in Rome, of whom I have spoken before. And if the Pope cannot justify his highest and greatest pontificality, by some title from one or other of the three first, it will fall out inevitable, that he is the true and undoubted successor of the last. And that is most consonant and agreeable to the words of our prophecy, that Antichrist should be one of the seven heads of Rome, and namely that head of whom S. john saith, He was, and is not, and yet is, as is before proved. Probls 2. The same also may be proved by his name Papa, whereof diverse have made diverse derivations, but for my part I think none more probable, then to say it cometh from one of the titles, used or usurped by the old Roman Emperors, which upon their coins were wont to stamp Pa. Pa. for Pater Patriae, and now the Roman Prelate, as he succeedeth them in the name of Pont. Maximus, so he taketh that title of Papa likewise, to prove himself their undoubted Successor. I will not therefore stand here further to confute their pretence and claim, to be Vicarius Christi, although I might say. that it cannot stand with the celsitude of a Pontifex max. to be but a Vicar, neither can a Vicar dispense with the laws of his superior: nor will I answer to, Tu es Petrus, and such like, which have been so many times answered by our learned divines, neither do I think myself bound to refute the immoderate titles given to the Pope by S. Barnard, or other late Doctors, a point of this weight is not to be carried away with swelling phrases of Rhetoric, but by evident testimonies of undoubted truth. Certain it is that he who said Tu es Petrus, never said Tu eris Pontifex Maximus, nor Tu eris meus vicarius, Chrysost. no nor super hunc Petrum aedificabo etc. neither did he give any keys to him, more than to the rest of the Apostles. But if I may speak my opinion, this name Pontifex max. is the very name of blasphemy written in the forehead of that purple whore, even that Antichrist. etc. So much therefore be spoken of this name of Pontifex Max. which the Pope taketh to himself. A third title is Servus servorum Dei. This attribute the Pope also, and he alone accepteth, acknowledgeth and useth it. But this title was never given to any, but by the godly prophet and patriarch Noah, to the cursed Canaan, whose Father was the scorner of that godly patriarch, and his posterity the mortal enemies of our Saviour Christ in his Church of Israel, and so a type of Antichrist, and therefore were commanded utterly to be destroyed, rooted out, and abolished, as Antichrist shall be. It will be said, that the holy man S. Grigorie used this name. I will not deny but he was an holy man, and although a man subject to some errors and infimities, yet as I verily believ a Prophet. For he prophesied of the coming of Antichrist. It is the last hour (saith he) the king of pride is at hand, an army of Priests is prepared to attend him. But I know that the prophets by the instinct of God's spirit did and said many things, which were in them prophetical, but in others would be absurd & inconvenient, as Esaiah and Hosea, naming their children with strange names. Ezechiel lying many days upon one side, baking his bread in dung, and creeping out through a wall at noon, and such like; or if these things be taken to be visions or parables, yet that cannot be denied, that one of the prophets commanded another to strike and wound him. jacob was by an Angel called Israel, and Solomon was named by a prophet. And who knoweth whether that prophetical Bishop Gregory did take that name in humility, foreseeing that his own successors would use it in pride, & as the king of pride? It might be a title holy in him, and yet accursed in them, as the name of judah was blessed in the patriarch, and in one of the Apostles, but most accursed in the Traitor. These two names therefore used by the Pope, you see may well be applied to Antichrist. Now will I show forth three other names given in the Scripture to Antichrist, which may as well be applied to the Pope, whereof the first is the man of sin, or the Lawless one: for the word Anomos in Greek doth signify so properly, and the word Belial in the old Testament is near to the same effect. And in this, as in the rest of the names that follow, it is worthy to be observed, that as the title of Summus Pontifex, Servus servorum, & others, which the Pope doth take unto himself, and approve, do aptly agree to the types and descriptions of Antichrist in the scripture, so likewise the titles given to Antichrist in the scripture do most aptly agree to the actions and practices of the Popes, recorded in their own Histories. For instance, in this name of the man of sin, or the Lawless man, what Monarch, prince, prelate, or potentate, did ever so much practise allow, and maintain open and notorious sins, as the Popes do and have done now for these many hundred years, by their faculties, pardons, licences, and dispensations? Adultery, ● incest, Sodomy and Treason, murder & parricide, & wha● not beside? What enormous, horrible and abominable practices do we read of Boniface the 7. and 8. Gregory the 7. otherwise called Hildebrand: Silvester the 2. Stephen the 6. john the 8.9.10.11.12. and all the rest? It may easily be observed in their Histories, how many of them have been simoniacs, Idolaters, Adulterers, incestuous, murderers, Traitors, Sacrilegious, Sodemites, and Conjurers. Easily do I say, nay not easily, unless you name all since Pope Constantine. For every one of them since his time, which was about the year of our Lord 707, exalted themselves above the Emperors, & took away from them their provinces and Territories, therein committing open Treason and rebellion. All of them since that time openly, & stoutly maintained Idolatry, and not one of them but hath been tainted with some other of the crimes aforesaid. For proof whereof let me ask, which of them hath reform, or disavowed the wicked actions of their predecessors? namely the Idolatries, Adulteries, Stewhouses, Luciferian Pride, and such like? And yet; who they are that will be lawless and subject to no man's censure, Platin●. let them answer that have read in Platina the life of Pope Leo the 3. who being accused to the Emperor, Charles the great, for certain offences, the Emperor intending to examine the matter, Responsum est ab omnibus (saith the Author) sedem apostolicam omnium ecclesiarum caput, à nemine, Laico praesertim, judicari debere. It was answered by all the Bishops, Clergy & people of Rome, that the Sea Apostolic, the Head of all churches, aught to be judged by none, especially not by a Lay man. Which resolution they have held, & continued ever since. Let them answer that have read their Decree, Dist. 40. & can. 9, q. 3. That the Pope though he draw millions of men, catervatim, by heaps into hell, yet is to be judged by no man. Let them answer that have read their Doctors, Canonistes, and Casuistes, determining, Sum. Angel, t. Papa. That the Pope may dispense with some of the Commandments of the first Table, and all of the second, as (saith my Author) Pope Martin did with him that had taken his own sister to wife. And if consent and approbation do make a man party, or accessory to the sins of another, according to the common Rules of all laws; let them answer, which of them have disadvoved or dissented from the actions of the said Pope Constantine, who erected & maintained Idolatry; and for that cause, Onuphr. in Plat. Palam & in os (saith the Historian) openly and to his teeth resisted the Emperor, rebelled against him, and deprived him of the government of all Italy? See more of this lawlessness in M. Downh. treaty of Antichrist, lib. 1. cap. 5, & 6. where he citeth Hostiensis and others, with these sentences: Legi non subjacet ulli. Item, potest dispensare supra jus, contra jus, & extra jus. And out of Panor. Potest omnia sacere quae Deus. Item, Papa potest dispensare contra ius Divinum. etc. Which of them doth not acknowledge his succession from Silvester the 2. and Gregory the 7, the great Necromancers: and from john the 11. and 12. the great adulterers? which of them disavoweth the actions and decrees of Boniface the 8. Benet the 12. julius' the 2. and the rest of that rabble, that filled all Christendom with wars and bloodshed? Let us but cast our eyes upon the monuments of some of them. Of Boniface the eight it is thus written: Intravit ut vulpes, regnavit ut lo, mortuus est ut canis. Of Benet the 12. thus: Hic situs ille Nero, Laicis mors, vipera clero, Devius a vero, cuppa repleta mero. Of Pius 2. the learned Cardinal, that would needs take the name of Pius upon him, when he was made pope. Vendidit aere polum, terras in morte reliquit, Styx superest Papae, quam colat una Pio. Of Paulus the 2. thus: Pontificis Pauli testes ne Roma requirat Filia quam genuit sat docet esse marem. Of Sixtus called the 4. thus: Dic unde (Allecto) pax ista repulsit, & unde Tam subitò reticent praelia? Sixtus obit. Of Innocent the 8. thus: Spurcities, gula, avaritia, atque ignavia deses Hoc (Octave) jacent, quo tegeris, tumulo. Of Alexander his next successor, thus: Vendit Alexander Sacramenta, altaria, Christum Emerat ille prius, vendere jure potest. Of his daughter Lucretia thus: Hoc jacet in tumulo Lucretia nomine, sed re Thais Alexandri filia, sponsa, nurus. Of julius the 2. thus, that he threw the keys into the river Tiber, saying, that the sword of S. Paul should help him: Quandoquidem clavis nil juvat ista Petri. Such kind of excellent Elogia are given to all the rest, and yet still their successors, Parasites & Sectaries call them Most holy Fathers, and the Vicars of Christ. But if I should recite all, it would ask a just volume of itself. See 〈◊〉 Mist. Let these be sufficient to show, that these are the men to whom these titles, The Man of sin, and The lawless man may most rightly be given. And if any man will yet deny or doubt of it, let him answer upon good advisement, whether ever he read, or heard of such monsters of men, among the jews, Turks, Infidels, or any Pagans in the world: and whether he think it likely, that any man should go beyond these men in wickedness, and yet withal obtain such a privilege and prerogative to be lawless. And if not, then whether this be not, that man of sin, that lawless man, that Antichrist? I come to the fifth name which is given to Antichrist in the Scripture, which is, The Son of perdition. A title first given by our Saviour Christ to judas the Traitor, john 17. 2 Thes. 2. and after by S. Paul to Antichrist, showing, as may easily be collected, that Antichrist should be like to judas, in profession a Christian, in calling a Bishop, Of judas see Act. 1, 20. in title an Apostle, in practise a Traitor. Now, whether all these things do not most properly concur in the Pope, let them answer, that have read the Histories of England, Germany, France and Italy, especially of late days. For of his profession, Bishoprik, and Apostolate no question is made. And of his treasons: let them tell me, by whose practices Rome and Italy rebelled against the Emperors, See more in Fox Monim. in his deserce of the L. Cobham and hay probl. 7. by whose practices such rebellions and treasons were set on foot in England & Ireland, against Queen Elizabeth, and in France against the late Henry iv by whose Partisans traitors of late time have been most set a work, approved and commended, and whether he be not called a Christian, a Bishop, and an Apostle. The sixth name is Abaddon, a Destroyer, well agreeing with the former names. And how many millions of men the Popes have destroyed, by setting Christian Princes sometimes to destroy their own subjects under the names of Heretics, sometimes to fight with Pagans and Turks, and sometimes to fight one with another, they can best tell us, who are conversant in their histories. I will here instance but in one or two examples, in which I desire them to answer; how many thousand Christians were slain in the civil wars, stirred up in Germany by the Popes, in the times of Henry the iv and Henry the V Conradus Frederick, and Adolphus of Nassau, Emperors of Germany? Also in the wars stirred up between the two Antipapes, Vrban and Clement, Fro●ssart. when each of them sent out Bulls, to stir up Princes to destroy the adherents one of another? See more Probl. 5. How many thousand christians were destroyed by the Turks, by occasion of that woeful discomfiture at Varna, whereunto the King of Hungary was thrust, by the importunity of the Pope, and his Cardinal julian, inciteing him to break the Truce, sworn to, with the Turk? How many in France in the civil wars there stirred up by the Legue? How many in Germany in these last wars, which are yet in hand? And yet herein is further to be observed, that whereas the Turk & other Tyrants do murder and kill only men's bodies, and yet do not profess that, but desire to be called merciful & gracious Lords: only the Pope professeth, that if he draw millions of men's bodies and souls with him into Hell, yet he is to be judged of no man, he is to be redargued of no man for it. I ask then, whom shall we call Abaddon, a destroyer, if this be not he, that professeth he may do it without controlment. Or, what Abaddon shall we look for beside? But if any man will contend that the title of Abaddon belongeth to the Devil; yet I think he cannot thereupon infer, that it ought not to be given to Antichrist, at best wise if we consider of the Rule in S. August. De diabolo & eius corpore. Dedoct. christ. For it is no more inconvenient, that the name of the Devil should be given to him, that doth the works of the devil, Psal. 82. than the name of God to good princes, which do the works of God. john 10, 34. And so our Saviour expressly calleth judas a Devil, yea the Apostle Peter he calleth Satan, john 6, 70. Matth. 16. & a scandal, perhaps intimating, that his pretenced successors should possess the seat of Satan, & be the greatest scandal of all others, when they should begin to savour the things of men. The seaventh and last name given to Antichrist in Scripture, is that which is not expressed, but signified by three Greek letters, yielding the number of 666. which to count the H. Ghost commendeth unto us, as a point of wisdom. Neither can I easily be drawn to reject the computations of Names of this number by the Fathers, and other godly Interpreters. Let every man bring forth his opinion without prejudice to others, and pray to God to enlighten us all. I, for my part, think it best to follow the ancient opinion so far as it may stand with the Scriptures. Now it is known that the ancient godly Father Irenaeus seeking for names answerable to this number, findeth none so fit, as Lateinos. For although he mention other names, as Teitan, etc. yet to the name of Lateinos he addeth his judgement of approbation, saying that it is very like to be the true name. For (saith he) the truest kingdom is called by that name, and Latini sunt, qui nunc dominantur. They are Latins, which now do reign. This also suiteth with other prophecies of Antichrist, whereof I have spoken before, and with the interpretation that some do make of the prophecy of Balaam, where he saith, that Ships from Chittim shall afflict Ashur and Eber. which cannot be verified of any but the Romans, and S. Hierom there interpreteth Chittim to be Italy. And the Affliction of Eber, must be also understood of the Prince of Eber, the Star of jacob, and that in his Mystical body aswell as his Natural. This also agreeth with other names, which godly learned men have found out representing the same number, all leading and directing us to the Pope, as the name of Romanus or Romyth, 〈◊〉 in Hebrew letters observed by the venerable Divines, Fox and Paraeus. So also Dux Cleri, by the godly Walter Brute a scholar of Wicleve our Countryman. Vicarius Dei generalis in terris in Latin, taking only the numeral letters, & Ecclesia Italica, in Greek letters. And what shall we say to the names of diverse Popes containing the same letters in effect & sound, which are used to express the said number of 666 in the Apocalyps. In the name of Calixtus is there not the perfect sound of all those Greek letters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉? And may not the same be easily conceited in the name of Sixtus? And was not Calixtus, whom they call the second, but indeed the first of that name, that was called Summus Pontifex, he that forbade marriage to Priests, which S. Paul calleth the Doctrine of Devils. The ancient verse may serve for a sufficient testimony: O bone Calixte, nunc totus Clerus odit te, O limb Presbyteri poterant uxoribus uti, Hoc destruxisti, postquam tu Papa fuisti. And was not Calixtus the second of that name (that was called Pont. Max.) he that made such a terrible and solemn vow to persecute the Turks by war, curses, etc. and by colour thereof levied a tenth of the Clergy, & put all into his purse? And when as afterwards the noble Vaivod of Hungary, Hunniades had obtained a glorious victory, against that public enemy at Belgrade, was it Calixtus, that ever helped to advance the Christian cause, or to prosecute such a good beginning? Or did he not rather set his mind upon his own profit, by drawing to himself not only the chief Bishopriks', but the whole kingdom of Naples, after the death of Alfonsus, and so labour to disinherit his son Fredrick, if the incomparable Prince Scanderbag had not assisted him? And what shall we say of Sixtus? Do not the Latin letters X. & T. being joined together yield the same sound, as all the said three numeral letters would do, if they were put in the same place? And was not Sixtus (who by them is called the fourth, but indeed, the first that was called Pont. Max. for those before him were called Xisti, & had no greater title than bishop of Rome) was not that he that raised so many wars in Italy to advance his kindred, and in stead of a church or Hospital, built the famous Lupanar, the bitcherie house at Rome, Vtrique Veneri, for which cause Agrippa called him the great bawd? Was it not he that upon a Petition exhibited unto him, for the use of Sodomy, Homicus Agrippa. subscribed, Fiat ut petitur? Let be as is desired? and raised the rents of the Stews to so high a Rate, that it is now accounted for a principal revenue of their church? O excellent Father, and chaste Vicar of Christ! The Primitive Christians were half persuaded that Nero was to come again and be Antichrist. And have not we reason to believe that this is he, of whom also it is written for his Elogium. Gaude Prisce Nero: vincit te crimine Sixtus. Paedico, insignis praedo, fucosus Adulter Qui moriens nullos credidit esse Deos. And was not Sixtus the 2. who is by them called the 5. he that sent out his blasphemous Bulls against the late King of France Henry the third, who was shortly after most villainously murdered by one of their breeding? And was not he the same Sixtus, who most highly commended that wicked Parricide, in a solemn Panegyric, before his Cardinals? Was not he the same that excommunicated the noble Henry the fourth of France, when he was but King of Navarre, who was afterwards also murdered by one of their Sectaries. Was not he the same who animated the Spaniards to invade this kingdom of England, in the year 1588.? In setting forth of which action, it is worth the Observation, Cicarell in vita Sixti. how careful the Parasite is to persuade us, that the English and the Spaniards never came ad justam pagnam, to a just fight, as if the English did affirm any such matter. No Cicarella. Fare be it from us to challenge the glory of that victory to ourselves. That God who gave us the grace, upon the news of the approach of that navy, to humble ourselves before him, with fasting and prayer: (a thing howsoever neglected or forgotten by some of our Historians, yet most true and registered by others, and remembered by many yet living witnesses▪) That God, who detected and defeated the Treasons and Rebellions of Sanders, Parrie, Ballard, Lopas the Powderplot, and many others, was he that fought for us, as he did sometimes against Sisera. and for Theodosius. and Sic conjurati venere ad classica venti. Witness our most excellent Sovereign, a witness above all exception, in his Sonnet worthy to be remembered: The Nations banded 'gainst the Lord of might, Prepared a force, and set them in the way: Mars dressed himself in such an awful plight, The like whereof was never seen they say: They forward came in such a strange array. Both sea and land beset us every where, Their brags did threat our ruin and decay; What came thereof the issue did declare, The winds began to toss them here and there; The sea began in foaming waves to swell, The number that escaped, it fell them fair: The rest were swallowed up in gulfs of hell. But how were all these things so strangely done? God looked on them from out his heavenly Throne. This Sonnet published with the consent and applause of all the ancient Britain Nation, inhabitants of this kingdom, truly even of very ancient time, Polydore both by a king and a Saint, entitled the kingdom of God, shall be an everlasting testimony for us, that we never challenged the glory of that action to ourselves. The same also will be confirmed, by the ordinary remembrances, and thanksgivings which our Preachers usually make thereof, in their prayers and Sermons. The same also is proved by the Paper lately set forth, so well accepted and bought up by all sorts of people amongst us, wherein the defeating of that invincible Armada, and the Powderplot is represented & expressed. Behold than you jesuites & Romanists against whom you fight, and who it is that fights for us. It was God who then pleaded the cause of Religion against superstition, of Piety against Idolatry, of Christ against Antichrist. It was he only (for he only searcheth, ruleth, and moveth the Hearts) who then put it into the heart of our Zenobia, and of her servants to send out those Peti-fierbotes, that made the great Sea-castles to cut their cables, lose their Anchors and fly away. It was he that stirred up the courage of our seamen, and inflamed the hearts of our nation with incredible love and zeal, to defend their Country & religion. Now also our drums and trumpets sound nothing else against you, but God and Christ jesus; our Martial cries are nothing else, but Christ jesus; our guns thunder out nothing, but Christ jesus against you. For him we fight, & in this quarrel, that he only is our High Priest, our Mediator, our justification and Salvation. This was our course then, and this must be the course of all that will prevail against Antichrist & all Antichristian forces, namely prayer to God, and unity amongst themselves. But to return to my purpose, this may suffice, to show how this Sixtus not only in name, containing in it the sound of those three mystical letters, but in his actions represented Antichrist. What shall we say of Pope Paul the fifth, was not his picture made with the inscription of Paulo Vo. Vicedeo. comprehending in numeral letters the same number of 666. Neither yet will I affirm, that either he, or Sixtus, or Calixtus, or Gregory the seventh, or Boniface the third, or the eight, or any other of them was individually Antichrist, any more than the rest of that order. No, nor yet Pope joane, whose history though they by all means labour to suppress, yet they cannot blot out their books that have written of her, being at least six and twenty, all learned, and all Catholics, amongst which Martinus Polonus, Archbishop of Consentia, and the Popes own Penitentiary, Marianus Scotus, monk of Fulda, Platina and Theodoricus the Pope's Secretaries, Antoninus' Archbishop of Florence, Baptista, Mantuanus, and Cornelius Agrippa, Nanclerus the Cardinal, and Trithemius the Abbot, were men, I think, as well thought of for learning & fidelity in their times, as any of these our new masters, Bellarmine, Baronius, Onuphrius or Florimondus, who labour to raze out of ancient monuments and Records, that which the christian world for five hundred years or more, most undoubtedly believed. Yet neither she, nor any of the rest do I affirm to have been individually and exclusively Antichrist, but one of that mystical body, and succession, which is called by our Apostle Antichrist, as I proved before, that the article Ho in Greek is used & applied aswell to a succession or multitude, as to a singular person. But why may not we think that in this succession, the All seeing spirit of God in his secret providence, and divine administration, the better to awake and stir up his church and children, to beware of this great and yet deceitful enemy, would have the marks and signs of Antichrist to appear some of them more evidently in some of them, and some in others, as the name of Pontifex Max. in Boniface the third, the person of a whore, in Pope joane, their filthy adultery, Sodomy, and incest, in Sergius, john the 11. and 12. Boniface the eight, and Alexander, the number of his name in those before named? It may be also demanded, who were the types of Antichrist before the coming of our Saviour? For types are a kind of notation. And so it may seem that the wisdom of God hath ordered the course of times, that in so great varieties nothing should be new, Eccles. ●. but that former times should be figures of the future. I dare not say but more may be found, yet I think in the Scriptures principally seven are to be noted. 1, Cain. 2, Cam. 3, Esau. 4, Egypt. 5, Amalek. 6, Antiochus. 7, Babylon. which have some things in common, & some things proper and peculiar. They were all persecutors, & for the most part murderers and parricides, and that without cause, as the Prophet David speaketh, They hated me without a cause. And therefore they were all cursed of God. Yea some of them so detested, that the people of God were charged to make no peace with them: as for instance, Canaan the Issue of Cham and Amalek: & God executed his heavy wrath upon them all. In particular, 1, 1. Gen. 4. Cain persecuted Christ in semine. 2, 2. Gen. 9 I'm in radice. 3, 3. Gen. 27. Esau, in stirpe. 4, 4. Exod. 1. Egyptus, in Germine. 5, 5. Exod. 17. Amalek, in frutice. 6, 6. Dan. Antiochus, in propagine. 7, 7. jer. 50. Babylon, in capite. Cain persecuted Christ in the seed. I'm in the root, Esau in the stock, Egypt in the bud, Amalek in the shrub, Antiochus in the spread, and Babylon in the Top or head. Cain is noted for murdering his only brother, I'm for scorning his godly Father. Esau for his profaneness. Egypt for bloodiness. Amalek for malice. Antiochus for Tyranny. and Babylon for blasphemy. How these things may be applied to Rome is not hard to be understood by them who are conversant in their stories. Let me here make but one instance, that Romulus the first king, being the first head of that Seaven-headed beast, was a murderer of his brother, like to Cain. Brutus the first Consul put to death his own Sons and his Brothers. Appius the Decemvir by his beastly and outrageous lust forced the father to commit a Parricide upon his chaste daughter Virginia. The Tribunes, Dictator's, and Caesar's the fourth, fifth, and sixth Heads, what were they all, but ambitious turbulent spirits, incendiaries, & raisers of most bloody intestine wars, wherein many innocent & quiet citizens were wickedly murdered? And of the Pontifex Max. the seaventh head I have said somewhat before, and more I shall have occasion to say hereafter. Let this suffice for the Names of Antichrist; from all which I demand, Whether they do not fully agree to the pope's, and every one of them, since the time of Constantine, that was Pontifex Max. about the year of our Lord 707? And whether they can be so fitly, and so many ways, applied to any other Prince, person or state: And whether we may look for any other in time to come, to whom they may be more truly and fitly applied? FOUR The Rising of Antichrist. THose who think that a great and mighty monarch, king or Commander of the city of Rome, able to subdue other kings, and to raise up a greater and more terrible persecution against Christians, than any of the old Emperors of Rome, should rise up like a mushroom in a night, and continue so short a time, as three years and an half, seem to take little consideration of the manner of God's proceed and administration, who, as he hath appointed a time and season for all things, so he limiteth times and seasons proportionable for the effecting of such things. A woman cannot conceive and bear in a month or a day. An Elephant must have at least two years, and some say ten. Quando, when, is a Relative, as well as ubi, where, & every thing existent must have his due proportion, as well of the one as of the other. Let us now then come to the rising of this fifth Beast or monarchy of Idolatry, and see how that is described in this divine Revelation, and whether that description also do not most aptly and properly suit the Popes, from the time that the impediment of the Roman Empire began to be removed by Constantine the Emperor, until the Pope attained to his Antichristian name in Boniface the third, to be called Pontifex Maximus, and his superlative power to resist the Emperor in Constantine the Pope. This Rising is described by seven adjuncts. 1, His kind or Existence, Revel. 13. another beast. 2. The place from whence he came, coming out of the earth. 3, Having two horns like a lamb. 4, He spoke like the Dragon. 5, His actions, seven fold, as shall be showed hereafter. 6, His Mark. 7, And lastly his Name. Whereas he is called another beast, and yet not resembled to any Beast, working in the presence of the first, seven things are again to be observed. 1, The time of his rising. 2, That this which is here described must be an Empire or monarchy, which is signified by the name of a Beast, as all the former were, and as the Angel in Daniel hath taught us to interpret. 3, It must consist, not of one particular man, but of a Succession. For so all the former did, or else it should not have the name of a Beast, without distinction, as it hath, and as they had. 4, It is not like any of the rest. For if it were like in any part, it would be so expressed, as it is said that the first was like a Lion, the second like a bear, the third a Leopard, the fourth in several parts like every one of them, but this like none of them. 5, It is not only unlike to them, but it is of no certain form. And herein our Apostle in the description of this last Beast observeth the same caution, Dan. 7. that was before by the Prophet Daniel, in the Description of the fourth beast, saying, it was unlike any of the former, and yet not expressing whereunto it was like. So indeed was the Roman Empire in its Rising, for that after the kings, who were as the nursing Fathers of that state were expelled, it held for a long time no certain form of government. So it seemeth our Prophetical Apostle intendeth, that the kingdom of Antichrist in his Rising, must be of an uncertain form. 6, It must arise in the presence of the first beast. And this agreeth with the words of S. Paul, 2 Thes. 2. who saith not, that he which withholdeth must be abolished, destroyed, determined, or ended, but that he must be removed, or set out of the way, in some other place. So this Beast, or Monarchy must arise after the Roman Monarchy, not ended, (for saith Daniel, that fourth Beast or Monarchy must continue till the judgement be set) but removed out of the way, from Rome, the place appointed for Antichrist. 7, It must still be a Beast, that is, a Monarchy of Idolatry, as all the rest were. Now let us see how, and to whom these Prophecies may be applied, wherein we must so go forward, that we do not forget that which went before. By the former Problems I suppose it hath appeared, that the place of Antichrist must be the Great city Rome, and that in time of Christianity, that the State subject unto him, must be the state of Rome, and that he must be Summui Pontifex, one of the seven Heads of that state. In this part of his description we may see not only a further point revealed unto us, which is the time, and manner of his Rising, but a further confirmation of those former points. And first, for the time, a most material circumstance to be considered, I demand, Whether it be not here sufficiently and plainly expressed in the Text, that this second beast must arise, while the former is yet in being, and that not altogether, but in tract of time: seeing it is said, that he doth all that the first could do, in the presence of the first, or before his face, and causeth the first Beast to be worshipped? And seeing it is confessed, that the place of the first Beast was Rome, it must follow, that the place of the second must be Rome, and seeing the second must work before the face of the first, and cause the first to be worshipped, it followeth evidently, that both these Beasts, that is to say, the first Beast departing, and the second arising must be at one time in Rome. This therefore confirmeth that which hath been said before concerning his place. And this being compared with the words of the Apostle to the Thess. 2 Thes. 2. that Antichrist must be destroyed by the brightness of our Lords coming, is a strong proof of his times, viz. that he must arise, before the Emperor be quite departed out of Rome, & must continue to the end of the world, which clearly overthroweth the opinions of all Demiseptennians, and Ho Antichristians. For if he began then to work, and must be in Rome in the presence of the first Beast, that is, of the Old Empire, & must continue till the coming again of our Lord: How can it be imagined, that he should be but one man, or that he should continue but three years & a half, or that he is not yet come, or such like dreams, etc. Or let any man show me with consent of Scriptures, who besides the old Roman Empire, can be meant by the first Beast, who besides Antichrist can be meant by the second? For to say, that these two beasts are to be taken for one thing, is very absurd, and contrary to the Text, which calleth the second Beast, another. To say that by the first is meant Antichrist, can hardly stand with the Text; for than what is meant by the second? If you say his body or Clergy, how can that be admitted? when it is said first, that it is another, therefore no part of the same: Also it riseth from another place, viz. the Earth, whereas the first rose from the sea: Also it doth all those things which the first Beast could do before his face: But that is very absurd to say, that the Body doth as much as the Head, or the Clergy, as the chief Prelate. By the same, or like reasons are refelled the opinions of those that take the first beast for the Devil. For how can that stand with the Text, that the Dragon gave him his Throne, and great power, etc. So the opinion of those that take Antichrist, or the first beast pro caetu impiorum, for the multitude of the wicked, may be refelled by the Text. For then, why should it be distinguished into two several Beasts, the one rising after the other? and why should there be so many several attributes applied unto it? Therefore not intending to stand long upon the refutation of other men's opinions, but following the counsel of the excellent learned Scholar of S. Paul, Dion Ar. to find out that which may be most agreeable to the Text of the Scripture, and the Truth of History, I ask whether this Prophecy of the rising of Antichrist in this second Beast, were not fully performed in the Roman Bishops, who succeeded Silvester from the year of our Lord, 313. until the time of Constantine the Pope, in anno 707? Was not the old Empire continued in Rome for the most part of that time? Were there not in Rome for the most part of that time, namely, until the year of our Lord 540, Consuls, which represented the Imperial power, and were elected and created with Heathenish and Idolatrous rites, and Auguries, See Helviens Rensuerus & other chronologers. as Salvianus above cited doth testify? Were not the Emperors themselves many times made Consuls of Rome in that time? And yet were not the Idolatrous stageplays, with Bestial filthiness, still celebrated in Rome, as the same reverend and Godly Author, and not he alone, but the irrefutable Doctor S. Augustin witnesseth: De civ. Dei lib. 1. ca 23. See also Blondus. That pestilent corruption (saith he) did infect the souls of miserable men with so great deformity, that even now, the city of Rome being spoilt, men possessed with that pestilence, flying from thence to Carthage, daily play the mad men upon stages. And this wrote he about the year of our Lord 413, fully an hundred years after Silvester, and after that the city of Rome was governed by Christian Bishops; agreeable to that which I proved before out of Salvianus. Besides, did not the Emperor Constantine and his successors, for an hundred years after him, reteyn the name of Pont Max. Pless. ex Zosum & Baron. and use the Robes & Ornaments? So then, here was the first Beast, still continuing both in Idolatry and Majesty. Yet notwithstanding I think no Papist will deny, but that the Bishops of Rome after Silvester, had the Imperial sea, and exercised the same principality, and did the same things, which the Emperors or Consuls were wont to do. For so is their decree. Dist. 96. And what else do they claim or pretend by the Donation of Constantine, which they so stoutly maintain, but that they had that power lawfully, which they exercised apparently? And yet, this was not in any certain form of government, or resolute manner, but sometimes by schism and faction, and sometimes by flatteries obtaining the consent or connivance of the Emperors. When they saw the Emperor's able to please or displease, then by and by they were their good Lords and Masters, and they caused men to worship them. But when they would get it by faction or otherwise, the Emperor was but a cipher in Augrim. as appeareth by the Histories and records of that time. Sometimes the Consuls governed, sometimes the exarchs, and sometimes the Roman Bishops were opposed by other great Bishops. So the Rising of this second beast was not altogether at once, but by degrees, and this second Beast in his Rising was (as hath been said) of an uncertain form. And this being so, the other points will consequently be confessed. For what can they deny? Will they deny that this principally, which the Bishops of Rome held after Silvester, was a Monarchy or state governed by one only at once? which is the second point. or thirdly, will they deny that it went in succession? Fourthly, will they say, that it was like to any of the former Beasts? This being a state Ecclesiastic, & all the former Saecular? Fiftly, will they affirm that these Bishops had any settled and absolute form of Soveranitie, during the time aforesaid? Will they deny that they were at Rome in the presence of the Consular and Imperial Authority, or that they caused men to adore the Emperors? Seventhly, or lastly, will they deny the Testimonies of S. Augustin and Salvianus, that the Idolatrous Rites, Superstitions, Auguries, & Stageplays were still exercised at Rome? I will here set down a short, Catalogue of the Bishops of Rome of those times out of their own Historians, and let it be showed in which of these things they will differ from me, and whether it were not with great opposition, contention and schism, that they got their supremacy? Silvester, who had the Imperial Sea and Principality of Rome by donation, as some of them affirm, or Session, Platin. Onuph Ba●●●. etc. as others. Marcus, about the year of our Lord 335, took upon him the Title of universal Bishop. in Epist. julius took upon him, by absolute Authority, He warreth against the saints to restore certain Bishops of the Eastern Churches, deposed by their own Synods. Liberius, an Arrian Heretic, Platin. Pautal. etc. excommunicated the godly Athanasius, and therefore was excommunicated by the godly S. Hilary. Faelix the second, a Schismatic and perjured, Onuph. Contention. and slain by sedition of Liberius, as some say. Schisma 2. Damasus, a Schismatik, advanced by violence & murder, and that in the church, in time of divine service, Plessis ex Matcellin. Platin. Pantal. etc. where there were found in one day 137 bodies slain. Siricius, about the year of our Lord 396, or as some say 383, Ambition & Contention. ambitiously claimed the superiority over the bishops of Spain and Africa, and contended with them for it Anastasius 1. anno Dni. 398, continued but few years. Innocentius 1. anno Dni. 402 still urgeth and maintaineth his superiority, and the Apostolic honour of his Sea (for so they called it.) In his days Rome was spoilt by the Gotts and Vandals. Zosimus anno 417 seeketh to draw all causes to Rome Contention. A wisdom earthly, sensual & devilish james 3. Bonifacius 1, anno 420, getteth the Papacy by contention with Eulatius in a Schism: which is accounted the third Schism in that Church. Caelestinus 1. anno Christi 423 contendeth with the bishops of Africa, amongst whom was S. August, and other godly men. Xistus 3. anno 432 continueth his claim of supremacy. Leo Magnus anno 440. magnifieth S. Peter, etc. In his days the Roman Empire was grievously spoiled by Attila the Hunn. Idolatry. The cause whereof Salvianus imputeth to the continuance of their Heathenish Idolatries, with other sins in Rome. Hilarius anno 461 continueth etc. Simplicius, anno 467. This man greatly laboured to advance his supremacy, Heresy and for that purpose took upon him the Patronage of Eutiches the Heretic. Faelix anno 483 continueth etc. Gelasius anno 492. Heathen Idolatries still continue in Rome. Anomos. Pantal. yet, this man, See & successores a nemine in terris judicandos asserit. he will be judged by no man. Anastasius 2. anno 469. An Heretic, and Patron of the Eutichians, Reprobatus. Dist. 19 and Nestorians. Schisma 4. Symmachus anno 498. advanced by faction, sedition and murder. Paul. Diac. Sabel. Hormisda anno 513. In his time Cassiodorus composed the schism between the Pontif. joannes I. anno 523. Faelix 4. anno 526. Bonifacius 2. anno 530. created by Schism and Sedition Schisma 5. joannes 2. anno 532. Agapetus anno 534. Sylverius anno 535. a Magician, put down by schism. Schisma 6. Vigilius anno 537. A seditious Schismatic, and Eutichian: whom Baron. also calleth Antichrist. Pelagius 1. anno 555. joannes 3. anno 566. in policy to cross the Constantinopolitan, decreed that none should be called chief Bishop. Benedictus 1. anno 576. Pelagius 2. contended with the Archbishop of Constant. for Primacy and Supremacy. Gregorius Magnus, anno 590 condemneth the title of Universal Bishop in the Patriarch of Constant. & yet (if we believe Baron. and some others) was contented to hold the Supremacy, and for that purpose wrote letters of great flattery to Phocas the Murderer. Sabinianus anno 604, did so much malice his Predecessor, and advance Gregory, that he could hardly contain himself from burning his books; Platina. and after him Boniface the 3, 4, 5, and others all maintained their Supremacy, & the power of that Sea, until Constantine, of whom we shall have cause to speak hereafter. Lo, these were the Roman Prelates of those times, whose Histories diligently collected and laid together, Plessis. are more at large to be seen in that excellent work De Mysterio Iniquitatis. Whereupon I demand, Whether they do not fully answer the description made of this Beast rising out of the earth? Out of earthly desires of Honour, etc. First here is another Beast or Monarchy, unlike to any of the former, and yet not of any certain form of Government, always ascending and striving to get supremacy, sometimes by one means, sometimes by another, stirring up schisms and seditions, patronising Heretics, contending with other Bishops, yea with those heavenly Doctors and Lights of the world, whom they could no way countervail, Athanasius, Hilarius, Augustin, Aurelius, and two hundred Bishops of Africa with him. And yet pretending great humulitie and subjection to the Emperor, as appeareth by the letters not only of Vigilius to Anthinius, and other principal Heretics, at the command of the Empress, but of Gregory the Great also to Phocas the Murderer. Yet by Schism and faction seeking to get the place, as oft as they could, without their consent. See more at large of these things in that Book of Philip Marnay. Where also you may read what S. Hierom writeth of Rome in his time, expressly calling it Babylon, and the purple whore. And telling them of their Riches, covetousness, lewdness, and Lupercatia. There are the Trophies of the Apostles and Martyrs, there is the confession of jesus Christ (saith he:) but there is also ambition and Tyranny, which keep men back from doing good. Neither he only, but Marcellinus. I do not (saith he) marvel, considering the bravery of that city, that men ambitious of that place, set up their Rest for the purchasing of it. For having once aspired thereunto, they are sure to be enriched with the offerings of Ladies and Noblemen, & to be carried in their coaches sumptuously attired, and so magnificent in their feasts, as passeth any king's table. Many such testimonies collected are to be read in the discourse of that Learned Lord. But especially is to be observed, what he hath diligently drawn out of Baronius, where he saith that Constantine in the 24 year of his reign, ordained that the Bishops of the Christian Law should from that time forward have the same Privileges, which the Idolatrous Priests had in time past. They had (saith he) their Rex Sacrificulus, and Pontifex Maximus. And who can think, that Constantine would long endure, that they should exceed the Christians in Pomp and glory? So Baron. their Cardinal and learned Annalist, yields unto us, & freely confesseth a point of no small moment, that this their Pontifex Maximus, who now is in Rome, succeedeth in privilege, Pomp and glory to the Heathen Pont. Max. which was before in Rome. Yet the same Baron. showeth also, that Constantine first took the name of Pont. Max. to himself, and giveth a reason for it, namely that the Senate and people of Rome, those that were, yet of the Heathenish faction, might not so easily be drawn to conspire against the Christian Emperors (was it not a very Christian policy think you?) And yet (saith he) the Pope had the power of supreme judge in all causes. So that this standeth most consonant with all Prophecies & histories, that these two Beasts were at one time, both together in Rome, and that the new Pont. Max. of Rome hath the power of the Pagan Pontif. But that his power appeared very slowly, and that the Pontifical name in Temporal causes was for a long time very base and obscure appeareth by the testimony of the learned Guicciardin, Guicc. l. 4. and other Histories. I demand therefore, Whether we may not here see the manifest performance of this prophecy. I, Another Beast arising after the first in Rome, and in the presence of the first. 2, Arising by degrees out of the earth, that is, out of the earthly lusts and desires of riches, luxury, Pomp and pride, 1 john 2. james 3. and also by earthly wisdom strife and envy. 3, Having two horns indeed, that is, a power temporal & spiritual, but short and weak, and (as Guicciardin saith) obscure and almost invisible, as the Horns of a lamb. 4, Speaking like the Dragon, that is, contrary to the Commandments of God, Revel. 13. as the Serpent did to our mother Eve: but equivocally, as Vigilius, whom Baron. himself calleth Antichrist, did equivocate with Sylverius his Predecessor, and Theodora the Empress. See the History in Platina. And diverse others of them did flatter & equivocate with the Emperors. The fifth consideration therefore is of his Actions. The 6, of his works. And the 7, of his Name. But of his name I have spoken before, and of his mark, I might refer the Reader to the writings of the Excellent Paraeus, Napier, & junius upon the Apocalyps. But I cannot omit the great and learned Archbishop Antonin. In summa where he showeth that every one that entereth into their Holy Orders receiveth a Character, p. 3. t. 14. & p. 4. t. 13. which he interpreteth, to be principal instrumentum ordinis. But in another place upon the place of the Apocalyps now in hand, Apoc. 13. he expoundeth the Character of the Beast to be cultum Bestiae, the worship of the Beast in his right hand; that is (saith he) in his spiritual works, as fasting, Alms, prayer, etc. or in his forehead, in outward appearance, at the least, and in outward conformity. We may also observe, that if we subscribe to the opinion of Irenaeus, that the name of the beast is Latinus, this is observed in all their prayers. But considering well, and comparing the opinion of Napier with Antonin, & both with the Text, I cannot choose but think, the Character is expressed unto us in the superstitious use of the cross, which they make upon the forehead, or otherwise, with their right hands. But for his Actions, they are here somewhat largely set forth in this 13 chap. For first it is said, that he exerciseth all the power of the first Beast, before his face. So did the Popes before the Emperors, as I have showed before. Secondly, he causeth the earth and earthly minded men to worship the first beast. So did the Popes to the Emperors, while they were in power, and continued Pontifices Max. Thirdly, he doth great wonders making fire to come down from heaven in the sight of men. So the Popes in fulminating their Excommunications out of the Church, which is commonly called Heaven in this Apocalyps. Fourthly, he deceiveth men with these wonders. So the Popes, for they are but ignes fatui, Prov. 26. causeless curses, and so forceless. Fiftly, He saith to earthly men, that they should make the image of the first beast. So the Popes in setting up another Pontificate, with like power to the first. Sixtly, it was permitted to him to give a spirit to the image of the Beast, that he should speak. So do the Popes animate this image of the first Pontificate. And seventhly, to cause that as many as would not worship the image of the Beast should be killed, Regal power of life & death. And whether the Popes have not exercised that power, let all men judge. What part or point then of this description is not fully accomplished in the actions of the Popes above named? Is it not manifest, that the pope's did exercise all the power and authority of the old Idolatrous Pont. Max. in Rome, before the Emperor's face, who for a while held that title of Pont. Max. If we should deny it, doth not Baronius himself affirm it? The power of the first Beast is said to have been in making war with the Saints, and prevailing against them, Rev. 13. and over every kindred tongue and nation. And did not the Pope's most stiffly contend, both with other Christians, and with the godly Bishops of the Grecian and Eastern churches for appeals & Supremacy, until they had obtained it? Did not julius enter into contention with the Oriental Bishops, and amongst them S. Athanasius, and reprehend them for holding a Counsel without his leave to confute the Heresy of Arrius? Did not Liberius excommunicate the same worthy Father and saint Athanasius, which made the godly Father S. Hilary so bitterly to cry out. The Pope in his first rising excommunicated by S. Hilary. Anathema to thee O Liberius, and all thy Companions. Anathema again and again to thee thou false hearted double dealing Liberius. Doth not S. Hierom complain of the senate of Pharisees, saying, that there was not so mean a scribe of that faction of Ignorance, but did conspire against him, which made him to forsake Rome, and return to jerusalem? Did not Celestinus seek with force and arms to restore Antonius a Bishop of Africa, deposed by the Bishops of that country, amongst whom were those Excellent bishops, Aurelius, Alipius, & S. Augustine? which caused that godly and learned Father very earnestly to put him mind of the words of S. Peter, that he should not domineer over his Brothers. And did not most of them contend with the Patriarches of Constantinople for Supremacy? What was all this but warring against the Saints? And when did these Contentions cease, but when the Pope had prevailed against, & gotten the Supremacy over all these Christian Nations? And after he had subjugated all Bishops, how they have continually made war against other godly Christians, namely the Valdenses, Albigenses, Wicklevites, Hussites, Bohemians, and others, every man may read in the Histories of these later times. Now if these things be so, How can these prophecies be otherwise fulfilled than they have been in these Roman Bishops? To whom else can they be applied, & how may we expect any in time to come that may accomplish these prophecies, if they be not already? It is not amiss here a little to stay our contemplation, and as far forth, as the Sun of Righteousness, and most pure light of truth shall illumine our understanding, to search out the cause, why the same blessed and all seeing spirit, to whom all times are present, would not only represent the four Monarchies, or Great Beasts of Idolatry by four several metals: but also, why it pleased him to make choice of those Metals, viz. Gold, Silver, Brass, Iron, and none other, save with the last there is mixed earth or clay. Although the Prophet Daniel hath already showed the chief & principal reason, yet if we find any other reason thereof, which is agreeable to the truth, and no way repugnant to that holy prophecy, I hope it will not seem unworthy of our consideration. That the Babylonians, Persians, Greeks' and Romans were all Idolaters, is confessed, and therefore they were aptly joined together in one Image. But why is this Image made of these several metals? Surely somewhat may be found if we search into it. He that hath commanded us to seek, hath promised that we shall find. Thou O King, art that Head of Gold, Dan. 2. saith Daniel to Nabuchadnezzar: thou and thy Successors kings of Babel. Why? for you in your Idolatrous services use Gold. Herod. l. 1. Not. Genev. in Esa 46. Dan. 3. Thou worshippest an image all of gold, the table before him is all of gold, the Altar is gold, and thou makest a Statue of gold, to be worshipped. And we may well think the Prophet Esay had some respect to this in calling it the Golden Babel. The Persian Monarchy is resembled to Silver. Esay 14. Why? They, and all the rest of Asia worshipped Diana with silver shrines. The Grecians are likened to Brass: Act. 19 Why? They made Statues of Brass, Herod. l. 9 and dedicated presents of Brass, as the Brazen Triped, Natal. Comes li. 7. which gave occasion to that great civil & sacred war. The Romans Idolatry is represented by Iron. Why? They for the most part offered Iron Armours, as Romulus offered his Opima spolia, being the Armour which, Livy l. 1. he being General took from the General of his Enemies. Which examples the Romans did much emulate, as Virgil witnesseth of Marcellus. Tertiaque arma patri suspendit capta Quirino. A●neid. 6. Yea, so eagerly were his examples followed, that Rome was filled with bloody armours, Plutarch in Marcell. making a very horrid spectacle, saith Plutarch. Yet they had many Images of Earth, as juvenal maketh mention of Fictitis jupiter. Petr. Crinitus hon. dis. l. 14. Non dubium est Romanorum regum temporibus lignea simulachra & fictilia in urbe fuisse. saith another. Their Great goddess Vesta or Cybete, the mother of their Gods, was nothing but the Earth, or focus urbis, the hearth of the city saith Tully. Matremque Deorum tellurem saith Virgil. S. Augustin also showeth, that jupiter was nothing but the world, Proserpina and Ceres the Earth. And Arnobius witnesseth, that their Images, many of them were of earth, Je●●g 2. such as perhaps Virgil speaketh of in that verse. Oscilla ex alta suspendunt mollia pinu. And now I demand, whether doth not the Summus Pont. which the Romans have now set up with Pomp and glory, like to the former Pagan Pontifex, maintain and command such images also to be worshipped? And whether are not many of their Images now in use made of Plaster of Paris and such like stuff? And doth he not now command them to be burned as Heretics, which refuse to worship these Images? For what cause 〈◊〉 moved Sabinian to burn the books of Gregory? but because he had defaced Images, howsoever Platina goeth about to blanche the matter? What else did they object against the Emperors of Greece? What else did they urge against the Valdenses and Wicklevites, but that they refused to worship the Roman Pontifex and his images? What else did they object to Cranmer, Ridley, Latimer, Hooper, Sanders, Bradford and other godly men in Queen Mary's time, that I may speak of England & not of other countries, but that they refused to acknowledge the real presence, and so to worship the Sacrament, & other of their images? I demand also whether the Turk, or any other Idolater do command and compel men to worship images, under such capital and Tyrannous pains? Whether any Idolater do compel men to worship so many Images? or set up so many to be worshipped? And whether any do proceed so cruelly against those that refuse to worship their Images? The Popes in their laws, declare them to be Heretics, and excommunicate, which do not worship their images, and consequently deprive them, not only of lands and goods, but also of their lives: yea if it be a Prince, they absolve his subjects from obedience and allegiance, givin his subject's power & liberty to kill their Native king, and give away his kingdom to another? Did ever any jew, Turk, Infidel or Pagan attempt to do the like? If they should, is it credible, or likely that they should be believed, and obeyed as the Popes have been? Thus therefore their actions being so agreeable to the Rising of this second Beast: I demand again, How these Prophecies can be otherwise performed by any Monarch, Prince, Potentate, State or person whatsoever, past present, or to come? And if not: then, Whether this be not that Antichrist, or whether we may expect any other? And so we come to the description of Antichrist, mounted upon the Roman State, and reigning in his glory, which is the fifth general part of his description. V The Reign of Antichrist. IT is not unworthy of our observation that the Holy Ghost in setting forth the kingdom of Antichrist useth no such form of speech, as when he speaketh of particular men, but such as is commonly used & applied in scripture to signify great kingdoms and Monarchies. When he prophesieth of particular men, for the most part, he noteth them by some proper Adjunct. As of john Baptist. Esay 40. A voice cryeth in the wilderness, prepare the way of the Lord. etc. So of our Saviour Christ, My Righteous servant shall justify many. and again, He was broken for our sins. etc. Sometimes by the name of some other man: as, Mal 4. Behold I send you the Prophet Elijah. etc. Sometimes he calleth them by their proper names, as that, He saith to Cyrus my Shepherd. Esay 44. etc. and I will call Eljakim. and so he prophesieth of josiah and against Shallum & Coniah, The king of Babel and Tyrus. Esay 22. jer. 22. But when he speaketh of great kingdoms or Monarchies, he figureth them sometimes under the names of Great Beasts, as all the four Monarchies in Daniel: sometimes under the names of women, ●zech. 23. as Ezechiel calleth the two kingdoms of jerusalem and Samaria, Two women. Nahum calleth Niniveh, Esay. 47. the beautiful harlot. Esayah and jeremy resemble Babylon sometimes to a woman tender and delicate, sometimes to a Queen, Iu. 51. sometimes to an Harlot, whose words and Phrases our Apostle delighteth much to use. It is no marvel therefore, that having here to speak of the state of two Great kingdoms, namely the Kingdom or Church of Christ, and the kingdom or Synagogue of Antichrist. He describeth one of them, as a Chaste and undefiled spouse prepared for her husband: and the other, as a sumptuous, glorious, luxurious, proud and enticing Harlot, alluring kings, princes. and all sorts of people to come unto her. Wherein, although it be true, that Contraries compared & laid together, do illustrate one the other, yet I will not here prosecute that glorious and heavenly description of the true Church of our Lord Christ jesus, able to take up all my thoughts and meditations, but strictly following my former course, observe seven Attributes in the Description of the Antichristian state and power, Revel. 17. now mounted upon the back of the Roman state. First, it is called the Great Whore. Secondly, which sitteth upon many waters. Thirdly, with whom the kings of the earth have committed fornication, and the Inhabitants of the earth have been made drunken with the wine of her fornication. Fourthly, most richly, and gorgeously clothed and adorned with purple and scarlet, gold and pearls, having a golden cup in her hand, full of her fornications. Fiftly, she hath a name written in her forehead, a Mystery, Babylon, The great Mother of Harlots & abominations of the earth. Sixtly, She is drunken with the blood of the Saints and Martyrs of Christ jesus. And lastly, to make all plain, who this is, It is (saith our Prophet) the Great City that ruleth over the kings of the earth. Of some parts of which Description I have spoken before, both in the first and second Problem. For which cause I shall not need to speak much here, but only, of such things as have not been touched before. And to speak a word by the way of that which is most plain and evident, which is last mentioned, that it is called the Great city, by which name we commonly understand, the king, Prince, or Prelate thereof, as in the Prophecies against juda, Israel, Babel, Ninive, we understand many times their Princes and principal men; and in our common speech we call Prelates by the names of their Seas: as Canterbury, London, Magunce, Trever, etc. So here, by the most proper Adjunct we understand Rome, and by Rome her Prince, Prelate or Governor. It will be in vain therefore to ask whether this be he, seeing the Holy Ghost saith, this is he. But it will be (I think) worth our labour, to consider, how these qualities may be applied to the chief Pontifex of Rome, and whether they may be applied to any other: And if to them alone, then whether to one more than to another: or to the whole succession. Let us therefore peruse them in order. The first quality is, The Great Whore. Whoredom in Scripture (as hath been said) is understood sometimes literally, for the corporal filthiness: sometimes mystically, for the spiritual whoredom, which is Idolatry. Now for this later it is evident, not only by the Testimony of Salvianus, above recited, but of their own histories, that the very Heathen Idols continued undefaced in Rome, and worshipped until the time of Boniface the fourth, who having obtained the Pantheon of the Emperor Phocas did consecrate that Temple to the honour of the Virgin Marie, and of all martyrs, Platina. Fasc. Temp. , ejectis prius Gentium si●ulachris. First casting out of it the Images of the Heathen. Now if he first cast them out, then consequently they remained unto his time unremoved. And although S. Gregory is said by some Authors in a zeal to Christian Religion to have broken & defaced some of these devilish monuments, and that therefore Sabinian his Deacon, & next Successor, was so much offended with him, that he was about to burn his books, In vita Sabin. yet Platina stiffly denyeth that either Gregory did deface Images, or that, that was the cause of Sabinians malice against him, although he himself showeth no other cause for it. But howsoever it was, whether Gregory did so, or not so, yet both by the testimony of Platina, and by the Action of Boniface, we may see that the Romans still continued those heathen abominations. And no sooner had Boniface, who succeeded next but one after Sabinian, cast out the Heathen Idols, but shortly after, they erected the Images of Saints, and commanded and compelled men to worship them, about the year 625. & that with such eagernes, and fury of contention, that they deprived the Grecian Emperors, and took from them all Italy, because they resisted them, namely Leo, whom they called in scorn Iconomachus, that is, a fighter against Images. This worshipping of Images was then, and ever since condemned by godly men, and held to be direct Idolatry, unexcusable, whatsoever distinctions they pretend, which indeed are but Glosses of their schoolmen, and have no ground nor evident proof in the Scripture. For what Scripture warranteth us to give the worship of Doulia to any Image or Saint whatsoever? I am sure the Text in one place saith: Thou shalt worship the Lord thy God, and him only shalt thou serve: where the word is the same that signifieth Doulia. What warrant have we in Scripture to give the same worship to the picture, Image, or Cross of Christ, that we give to Christ jesus? What warrant have we to set up Images for remembrances? Yea, what shall we say, also those gross and Heathenish superstitions and Rites in observing the Calends of januarie, the days Egiptiacall, and the course of the stars, all which S. Augustine held to be Idolatrous, and yet continued in Rome till the days of Pope Martin, Can. 2●. qu● 7. which was about the year of our Lord 640. yea until the days of pope Zacharie. Where then was the zeal & godliness of the Romish prelate's before to reform these things? And yet no sooner were they condemned by the said pope Martin, but that shortly after, even by the same pope Martin was commanded both the adoration of Images, and the vow of Chastity to be observed by Monks and priests, which was the beginning of the Corporal Fornication also, in that, that under the name & pretence of chastity they restrained them from lawful marriage. Which when they had thus taken away from the Monks, shortly after, that is to say, in the year of our Lord 660 or thereabouts, the pope with his Council decreed, that the Cloisters of Nuns should be subject to Monks and Friars, Council. Hispa contrary to the Synod Agath. Vide Tom. 1. Concil. ciroa ann. 475. Pantal. than which nothing in the world could be devised more forcible, and opportune to induce & increase common whoredom betwixt them. And about the year 697. a king of Spain gave public liberty to priests, that every one of them might keep as many Concubines, as he would, which either he durst not have done, or the priests durst not have put in practice, without the pope's consent. And by the counsel of Toledo, about the same time, Priests were licen●ed to keep every one a Concubine. May we not then here plainly see the power of the Great Whore begin to show itself, about the year of our Lord 666, when as these three great things were in that time publicly established: first the Popedom, or universal Pontificate, in Boniface the fourth, Secondly, the adoration of Images. And thirdly, this corporal fornication. But of the power of the pope, how it grew and increased, Problem 7. I shall speak more hereafter. In the mean space let us take a Review of these things, and compare them to the first Attribute and Notation here given to Antichrist by the Holy Ghost, when he representeth him and his estate to a Great Whore. And let us ask the Questions before touched: First, Whether the Popes for these nine hundred years last passed, have not continually maintained these two kinds of Fornications by their laws, faculties, dispensations and practices? Secondly, Whether all of them have maintained them, or whether any one of them hath reform any of these sins, during that time? Thirdly, Whether any other Prince, Potentate, State or person have done the like? Fourthly, And if not, then whether they may not well be comprehended and understood under the name of one Man, as the whole succession of the princes of judah and Israel, is called juda, jacob, Israel, Ephraim, etc. And here, although to any that well considereth the places of Scripture above cited, it may seem idle and impertinent to seek for Antichrist in any place out of Rome, or to imagine, that he should be any other than the seaventh Ruler of that Septimontane city: yet because there are some which think the Turk to be Antichrist: others that think Antichrist must be a jew, and of the Tribe of Dan, and such like vain opinions: I demand, Whether ever any Turk or jew commanded, maintained, or suffered the worshipping of Images, and the public use of whoredom, so much, and in such open manner, as the Popes have done? And seeing both the jews and Turks by the grounds of their Religions do abhor and detest Images: Whether it be likely, that any jew or Turk will ever suffer such Idolatry as is common amongst the Papists? And yet further because some do think that the Reign of Antichrist must continue but three years and an half, and some think he must be one particular man; and such like fantasies: I demand, Whether it be possible, that there should be so much whoredom and Idolatry committed, within that short space of time, or in the life of one particular man, though he live an hundred years, as hath been committed within the Pope's kingdom and jurisdiction, during the said nine hundred years last passed? I demand (I say) Whether it be possible, that there should be so many millions of Fornicators, Whores, and Idolaters, in the life of one man, as in the time of these Popes? Item, Whether it be possible in so short a time, for any man or devil to establish, use and practise such powerful means, for the increase of whoredom and Idolatry? And if the Sectaries of the Roman Pontif. will not answer, I will ask the Earth, (as Esra is called to do) Whether within the compass of such a time she be able to bring forth, or bear so many millions of whores, Fornicators, 2 Ezd●u ●● and Idolaters, as in the Succession of so many ages she hath sustained? And if she cannot answer, but as the womb of a woman, that it is altogether impossible to bring forth so many at once, as she doth in tract of time, then will I ask again: Whether any of the Popes be free of this, and whether they be not all of them as one man, guilty of these great sins, by act, approbation, consent and imitation, and consequently, fit to be represented under one person, and called one Man? And if this be so, then will I demand (as Salvianus doth) of the consciences of all men, that have any sense or feeling of Truth: Whether this be not that great Whore, here described, than whom never any, no not the Devil himself, if he ruled the Earth, but three years and an half, or for one man's life only, could practise or cause more fornication or Idolatry to be committed? And so much of the first note, the Great Whore. The second is, that she sitteth upon many waters. Which the Angel expoundeth, to signify Peoples, and Multitudes, Nations, and Tongues. Here first I observe the word of sitting, which is used not only here, but by the Apostle 2 Thes. 2. And it is a word sometimes applied to Kings, sometimes to Bishops. King's are said to sit on their Thrones, Bishops in their Chairs or Churches. Both are applied to Antichrist. For in the 2 Thes. 3. it is said, He sitteth in the Temple or Church of God: and here upon many Nations. The one place showeth, he must be a Bishop, the other a King: can this be applied to any but the Pope? Now that the Pope and Church of Rome for these nine hundred years have been supported by many People's, nations and Tongues, I will desire to have none other witnesses, than their own chief Authors and Advocates, who make their greatest brags of their Universality: Bellarm. Stapl●ron. ●lendus etc. & how the power of their Pontif. extendeth itself, not only to Europe, but to all, even the farthest remote parts of the world, America and India: which the Turk, nor any other Potentate cou●d never yet attain unto. And if this be evident and undeniable, let us again peruse over the Questions ●boue proposed: Whether this may be affirmed of any jew or Turk. And whether it be possible, that the power of any jew or Turk, or any one man whatsoever, should within the space of three years and an half, or of one man's life so far prevail, or procure to have so many People's, Multitudes, Nations and Tongues subject unto it, as the Multitudes, Nations and Tongues, which have served the Popes for these nine hundred years do amount unto? Or to give a nearer instance: so many at once, as within that time have come to Rome to their jubiles & solemnities. The third note of this Antichristian Harlot is, that the Kings of the Earth have committed fornication with her, and the Inhabitants of the Earth have been made drunken with the wine of her fornication. And what king was there in Europe, for these nine hundred years, which did not commit or permit fornication both corporal and spiritual with the Church of Rome? Which of them did not worship the same Images, and use or permit the same uncleanes? And I demand again, whether this can be verified of any jew, Turk or other person whatsoever, past, present or to come? The fourth note, is her exceeding great riches, pomp and gorgeousness. Let me instance, but in one or two particulars. Majora, vel certe paria, etc. saith Blondus. All Europe sendeth to Rome greater, or surely no less Tributes, In Roma inst. urata. than were paid to the Ancient Roman Emperors. Pope john left at his death in treasure, ducentos quinquaginta Tonellos Ducatorum, Bib●iand. ex Palmerio ad ann. 1334. saith another. Omnes Reges mundi non possent tantum de Thesauro reddere infra unum annum, quantum fuit de Papali Palatio asportatum, & de Palatiis trium Cardinalium & Marchionis. saith another, speaking of Pope Boniface the eight, R. Avesb. and three Cardinals, and the Marquis his nephew. I demand then, Whether Prince or Potentate, State or person have had the like testimony of Riches, and whether it be credible, that any in three years & an half, or one man's life time should attain to the like? The fifth note: She hath a name written in her forehead, A Mystery, Babylon the Great, Mother of Harlots and abominations of the earth. First it is called Great. I demand, Whether ever this title were so much given to any city besides Rome? The old Babylon was never so many times called great. And I think, none will make question of any other. And Whether the Bishop of Rome, the Church of Rome, and the city of Rome, have not every one of them had a special title of Greatness, I refer me to the consciences of the Romans themselves, to their Decrees and Canons, who give to their Bishop the Title of Pontifex Max. or Summus, so Lipsius, that hath written a Book, De magnitudine urbis Romae, and to that other, who writ a Book, De magnitudine Romanae Ecclesiae. So their Church is great, their city is great, and their Bishop is greatest of all. Of the name of Babylon I have spoken sufficiently before. And for the other title of Mother of Harlots or Sodomites (as Scaliger and others read) and abominations of the earth: I demand of all that know Rome, either by travelling in those countries and eye witness, or by reading and hearsay: Whether there be in any place of the world, being of no greater extent so many Harlots, and Sodomites, and so publicly maintained, and allowed, as in Rome, and the Pope's jurisdiction, and where his power is acknowledged, and whether any other Prince or Prelate, Church or State, Turk or jew, have given or made such, and so many faculties and dispensations, pardons and Laws, for such things. Let the notable book of the Taxa and the cases reserved to Papal dispensation be perused. And here is to be noted the Name that the Holy Ghost giveth to her, calling her, The Mother of Harlots or Sodomites and fornications, which is singularly Emphatical. For it cannot be denied, but there are many Harlots and Fornicators in other places, neither can it be denied, but other Empires and kingdoms are called Whores, as Inda and Israel by Ezekiel, Ninive by Nahum: Babylon by jeremy. But no other place is called the mother of Harlots or Sodomites. This of all the rest seemeth to be Proprium quarto modo. A property inseparable, which agreeth to the Popes, omni, soli, & semper, to them only, and every of them ever since the Counsels of Hispal. and Toledo above mentioned. For nun but the Popes have forbidden Marriage, nor made Laws that the Cloisters and Convents of Nuns should be subject to monks and Friars, and that it should be lawful for Priests to have Concubines. No other Prince, State or person, hath built such Stews and Brothelhouses for Venery and Sodomy. Wherein whores, Sodomites and Fornicators are daily bred, cherished, increased and multiplied. None but they have granted pardons, faculties and dispensations for such things. And if any had done, or should do the like, may we think it possible, or credible, that he should obtain such absolute power and reputation of Holiness, as the Pope hath to be credited and believed in the same? Was there ever any Sodomite, Egyptian, Babylonian, jew, Turk, or Infidel so desperately impudent, as the Romans have been, not only in doing such things, but in boasting of them, and setting forth books thereof, as of old, Virgil, Ovid, Tibullus, Catullus, Propertius; and of late Casa, the noble Archbishop of Sodom? Boccate, their Conceits upon Orlando, Baptista de Albertis, Petrus Haedus and many others. Cornel. Agr. de van. Sci. cap. 63, 64. Vidi ego nuper Italica lingua editum Dialogum utriusque Veneris, omnium flagitiosissimum. And again, Flagitiosissimi Lenones, scelestissimaeque Lenae saepe sub Religionum pellibus delitescunt. And hereupon again I ask, Whether this can be applied to any Prince, Potentate, State or person, and whether these prophecies can be otherwise fulfilled? The sixth note also is evident. She is drunken with the blood of the Saints, and Martyrs of Christ jesus. Peruse the Histories of the Christian Church, & likewise of all jews, Turks, Infidels, and Pagans, that have been since the beginning of the world, and show me, whether ever any nation have shed so much Christian blood, or have caused so much to be shed, as the Romans have done? To omit those ten Primitive Persecutions, which remain without parallel of any other: How many millions were slain in those sacred wars, stirred up by the Popes, to recover Palestina? in the civil wars of Germany and France? How many were massacred in France in the year 1572, and not long before in Merindall and Cabrieres? How many Reverend Bishops, and godly Preachers were burned in England, with Men, women, Children and Infants under pretence of their fiery zeal? How many thousands, did their great Champion, the Duke of Alva destroy in few years in the Netherlands, what by his Soldjors, what by his Hangmen, and executioners? How many have they swallowed up in their bloody Inquisitions? To speak nothing of those which they count but viles animas, as the Valdenses, Hugunots, Gewses, Lutherans and Calvinists, how many Princes and Noblemen have they made away? Egmond, Horn, and the Prince of Orange, in the Low Countries. The Admiral Chastillon, Count Rochfocault, Teligni, the Queen of Navarre, and two Kings, in France. In Spain, Prince Charles, besides many others. But what talk I of particulars. Let all Princes of the world join together against the Lord and his Christ, as the jews and Romans did against our Saviour: Yea, let the great Turk and great Devil join with them, and reign but three years and an half, or but for a man's life, and spend all that time in murdering the Saints of Christ jesus, and I will yet ask, Whether any man can imagine, that in so short a time they be able to kill so many godly Christians, as have been murdered and slain by the power, practices, and procurement of these Pontifices Max. since they got that Antichristian title? And if men will not confess the truth, I will again appeal to the Earth, and ask, Whether she in so short a time, be able to bring forth so many to be martyred? And if the Consciences of men be not more dull and dead then the earth, I will demand again of them, Whether all these Pontifices maximi, and every one of them, be not guilty of all the Bloudsheds of their Predecessors, by Consent, Approbation, Imitation and prosecution? And whether the like can be said, of any State, Potentate, prince or person in the world beside? Let us yet cast our eyes a little more abroad, and consider of the great destructions of Christian men, by Turks and Saracens. It cannot be denied, but these open and professed enemies of Christ have shed much Christian blood, yet I think if Histories be diligently searched, and compared together, it may be proved, that since the said year of our Lord 700. the Popes and their Sectaries have been very Great, if not the chiefest means and causes, either by procurement, Qui non defendit nec obsistit, si potest infuriae, tant est in vitio, quam si parents, aut patriam aut sucios deserat. Cic. lf. Offi. or destitution, of the Effusion of all, or the most part of the Christian blood, that hath been shed by those Miscreants in Europe. For what was the means, whereby, the Saracens first prevailed in Asia, but the weakness of the Grecian Empire? And what caused that weakness, but the Revolt of Italy and other western Countries from the Empire, procured by the Pope? Whereby the Grecian princes were not only deprived of many mighty Christian kingdoms, but distracted by Rebels at home, from defending their subjects abroad? And what then brought the Turk into Europe, but the weakness of the same princes, when they were neither able to hold their Provinces which they had in Asia, nor to suppress the factions in Graecia? Who stirred up the Christian Princes of britain, Germany and France, to spend their subjects blood in Syria, where so many millions of Christians were slain, and then left them succourless to their enemies, and sometimes rewarded them with excommunications & seditions stirred up against them at home, whereby their subjects rebelled, and their enemies prevailed? Who moved our noble King Richard the first, to enter into that Saracenicall war, where he lost so many men, Math. Fari●● and yet when he was taken Prisoner by a Christian Prince, in his Return, what means did the Pope make for his liberty, Blesensis. for all the pitiful letters of his mother, when in the mean space his kingdom was most greevously oppressed and spoilt? What help had the Grecian Emperors, In conc. Lugdun. ann. 1275. & in council. Bovon. circa 1439. a'ter which, within 16 years the Turk took Constantinople. when with most humble submissions & supplications they solicited the Pope to assist them, being Christians, against the Turk, being the common enemy of our faith? Who was the cause of that woeful and never sufficiently deplored slaughter of Christians at Varna: but the perfidious Pope, and his Cardinal julian, causing the poor seduced King, to violate his oath and league with the Turk? What help or succour did the Popes give or procure to those two Invincible Soldjours of Christ jesus, Hunniades and Scanderbag, Historia Scanderb. against the Turk, though this later with all humility in person desired it, offering to drive that public enemy out of Europe, if he might have assistance? It is said indeed, that Pius the second gathered an army, such as it was, to help him, but nothing came of it, and perhaps he lost nothing by the Bargain. And what shall we say of Boniface the eighth, who hired the Saracens to war against the Christians in Sicilia? What shall we say also to the first coming of the Turks into Europe? Who transported their armies by Sea, but the Popes own subjects of Genua, the country that was given to the Pope by Herebertus the Lombard, and whom he might have easily restrained, if he would. More of this might be said, but let this suffice; and let me demand upon it, whether we may not justly think him guilty of all the Christian blood, that hath been shed by the Turks in Europe? I ask again, whether any of these Pontifices Maximi have amended these things, or shown any repentance or sorrow for them, or any dislike thereof since their perpetration: yea, whether they have not by all means extolled and approved of those their Predecessors, boasting of their Succession from them, and maintaining that they cannot err, and that they ought not to be judged by any man? And therefore before I pass from this point, let me speak one word to thee, (O Lord of Truth Love and mercy) or let my tears speak to thee, that yet at length, thou wouldst take pity upon thy rent and torn body, thy poor distressed Church, which by intestine dissensions, and the malicious practices of this inward and secret enemy, is become the common stage and Theatre of all bloody Massacres, and doleful Tragedies, while their enemies both foreign, and domestic prosper, and triumph in their unity and agreement. O let it please thee at length to reunite in Truth and Love, that the enemy may no longer say, Where is their God? Well, the last note is inseparable and undeniable. It is (saith the Holy Ghost) that Great city, that ruleth over the Kings of the Earth. Whereof I have said sufficiently before, and having showed that it cannot be applied to any other place in the world, and that the Antichrist can be no other than the seventh Ruler of that High seven hilled City, and namely, that Head which next succeeded the Emperors, as the best Fathers, and ancient Interpreters with one mutual consent do agree: I will add to the description of this Antichristian state, a short survey of the words and actions of Antichrist, as by the H. Apostles and Prophets they are noted, to show, how all Prophecies are fulfilled touching the coming of Antichrist, and do all concur in the Roman State and Prelate, and this is the sixth general part, which I proposed at first. VI Of the words and actions of Antichrist. THe Prophet Daniel speaking of Antichrist, giveth us four notes, Dan. 7, 25. very notable and remarkable. Whereof the first is, He shall speak words against the Most High. Secondly, He shall consume the Saints of the Most High. Thirdly, Apoc. 17. He shall think to change times. Fourthly, He shall think also to change Laws. Our Apostle repeating also the two first, addeth two more, Adultery and Idolatry. 2 Thes. 2. And the Apostle Paul addeth one, namely Luciferian pride, and Exaltation. For he exalteth himself against all that is called God, or that is worshipped, and he sitteth in the Temple of God, boasting himself, that he is God. Of some of these things I have spoken so much already, that I need not stand long upon them. First, He shall speak words against the Most High, which is Blasphemy. Did Antiochus so (for of him some do interpret this place) when he forbade sacrifices, 1 Mat. 1. and burnt offerings to be made unto God, when he burned the books of the Law and commanded Idols to be worshipped? And have not the Popes of Rome done so, when they forbidden prayers and thanksgiving to God in the vulgar tongue, caused the Bibles, translated into English and other tongues to be burned, and commanded Images to be worshipped? Secondly, He shall consume the Saints of the most High. Did Antiochus so, in commanding godly men to be put to death? And hath not the Pope done much more? Have they not caused many millions of Christian men to be slain in their great expeditions and Massacres? Hereof sufficient hath been said before, and yet because it cometh now to hand, I hope it will not seem tedious to add one instance more, Do not eccl. cap. 18. out of the Arch-advocate of Antichrist Bellarmin. who confesseth that in France, in one expedition under Innocent the third, there were slain an hundred thousand. Thirdly, He shall think to change times & Laws, two things which God seemeth to challenge, as reserved, and peculiar to himself. For of Times David saith, My times are in thy hands. and Daniel, Psal. 31. God changeth times and seasons. And our Saviour Christ himself saith, Dan. 2. that God hath kept them in his own power. And of Laws, Act. 1. Solomon saith, By me Kings and Princes decree just things. Prov. 8. Now I ask of those that will have these Prophecies to be applied only to Antiochus: What did he in this kind? what times did he change, or what Laws? But of the Pope and all the Popes since Boniface, who is called the fourth, but indeed the second that took upon him that title, which was about the year of our Lord 607, I demand, whether they have not all taken upon them this power, to change times and laws? Did not Boniface himself make a new feast to the honour of all Saints? Have not his Successors likewise made very many new Feasts and Fasts? Let their own Calendars be witness. Have they not ordained jubilees, and altered them at their pleasure? Have they not altered the whole Calendar of the julian year from the Dionysian account, to the Litian or Gregorian? and thereby altered all the Feasts, both movable and unmoveable, from the times, wherein by the old account they are observed? Have I need to stand long to prove this point, which is known to all the world? Hath this been done upon any warrant of God's word? Or hath it not been done by Astronomical computations of Minutes and Seconds, which are almost insensible and imperceptible. Will they say it may be done by Art? And what will they answer to those excellent learned men, who deny their account, and have noted great defects in men of no mean estimation among the learned, namely Scaliger, Vid. Thuan. l. 129. Petavius, and Vieta, to speak nothing of our own Countryman Lidyat. What will they say to those that hold the Art of Astronomy, not only imperfect, but impossible to be perfected: and therefore compare the study of it, to the building of the Tower of Babylon? And that also was the sentence of a man not of the meanest account, no less than Raimarus Mathematician to the Emperor Rudolphus? Act. 1. So that the sentence of our Saviour Christ may seem to extend to this also: Non ad vestrum scire tempora. You must be content sapere ad Sobrietatem: to be wise, and not too wise, but within the compass of sobriety. Now let me ask, Whether any Prince, Potentate, State or person ever did the like in the changes of times, as these Popes have done: and whether any can do the like, especially that shall continue but three years and a half, or one man's life time? Again, have not the Popes and every one of them changed laws, by establishing a New law, which they call the Canon Law? Have they not added to their Decrees, Decretals, Extravagants, Clementines, and do they not still publish new Bulls, Faculties, and Dispensations with special words of Non obstante? I hope no man will put me to prove any of these things; unless it be some that will make a question, whether that rule of Law be to be held, which saith, that Notoria non sunt probanda? or make a doubt, whether the Pope's Bulls, Faculties, Dispensations, and other public Instruments be Notoria. Anton. sum. part. 3. t. 22. Sum. Angel. tit. Papa. Again, do they not teach and maintain, that the Pope may make New Religions, change the ordinances of General Counsels, and dispense with all Laws, both of the Temporal State, and of the Church, yea with all the Laws of the second Table, and with some of the first? As when God in his Law saith, It is not lawful for thee to have thy Brother's wife. Doth not the Pope say, It is lawful by my dispensation. When God saith, Thou shalt not kill: doth not the Pope say, thou mayst kill even thy Prince, when I have declared him to be an Heretic? Is not this to change laws, 〈…〉 and have not all the Popes, for these many hundred years now last passed, with one consent and voice, all making one Man of sin, or Lawless one, arrogated this power, and practised it? Have they not all maintained and approved the Actions of their Predecessors in doing such things? And do they not still maintain and practise the same? So that I need not to say with Salvianus, Etsi hoc commune omnibus non faciebat actus, faciebat tamen assensus. For which of them hath not done it? And what else hath been the cause of so many millions of sins committed in the Christian world, for these many hundred years, but the Bulls, Indulgences, Pardons, absolutions, faculties and dispensations of the Pope, together with the persuasion that men had of their Holiness, Infallibility, and power to grant such things, and that by such Bulls, Indulgences, Pardons and Dispensations their sins were forgiven? Now let any man show me, Whether ever any Prince, Potentate, State or man have done the like, or whether it be possible for any, in time to come, to do so much in this kind, as the Popes have done: namely, to make so many Laws, to break and change so many Laws, and to grant so many Bulls, faculties and dispensations, especially within the compass of three years and an half, or one man's life time? Concerning their Adulteries, which is the fifth, I have said sufficiently before, only this one question may be added, viz. Where shall we find Antichrist, and Babylon the Great Whore, and mother of Whoredoms, but in that church and state, whose chief Bishop publicly alloweth them, because he hath a great part of his Revenues from them, which as some in former times have accounted, hath been to the value of forty thousand ducats yearly? Concerning their Idolatries also I have spoken before, and shall say more hereafter. There resteth but the last note, which S. Paul giveth, 2 Thes. 2. and is principally to be observed, because the Fathers do agree, that it is without doubt spoken of Antichrist, viz. That he sitteth in the Temple of God, as God, boasting that he is God, and exalteth himself above all that is called God, or that is worshipped, and yet working with all deceivableness of unrighteousness. If any man yet remain doubtful whether the Pope be that Antichrist, let him answer me upon these words, Who ever was comparable to the Pope in these things? Aug. de civ. dei li. 20. Who ever besides him hath sitten in the outward visible Church, or Temple of God, as chief Bishop, head or Governor thereof, or upon the Church, as commanding, ruling, and reigning over it. or as the Temple of God, with such a singular opinion of sanctity and infallabilitie, (for all these ways doth the Father interpret that word) as the Popes have done? And whether it is credible that any shall do the like in time to come? Whether is there, or was there ever any Prince, Potentate or person, Christian or jew, Turk or Pagan so adored as he hath been, and that in the very Temple, and Charch of God, and that by the chief Bishops, Archbishops, Cardinals, Patriarches, and Primates of the Church? Whether can they give any greater Adoration to God himself outwardly, if he were corporally present? Or do they give any greater to the Sacrament, in which they affirm the body of our Lord jesus Christ to be really present? Again Whether hath any Prince, Potentate or person, Christian, or jew, Turk or Pagan, invented, or practised such a powerful means, to deprive or depose Emperors, Kings and Princes, as the Popes have done by their Excommunications, Suspensions, Interdictions and Decrees? Did ever any so practise, to discharge Subjects of their Allegiance and oaths, to give kingdoms away to others, to crown and uncrown Emperors with his foot, to tread upon them, and yet still retain such an opinion of Holiness, See more in the Collect. of M. Fox in the end of his first Tome. and have a Clergy singing to him in the mean while, Super Aspidem, & Basiliscum, etc. Did ever any do the like, and was obeyed in such things, and thought to do it lawfully and rightfully? And hath he not in these things more than ever any other exalted himself as God, above all kings and Princes, which are called Gods and worshipped? See much more of this in M. Downhams' Treatise of Antichr. l. 1. cap. 5. Yea doth he not exalt himself above our Lord jesus Christ, as much as man may do, when he affirmeth, that not only he himself, but every one of his Masspriests and Friars is able to make the very carnal body of our Saviour, which must be worshipped as God? Doth he not cause the Sacrament to be carried before him by a Pedarie, or Footepriest, when he himself is mounted up in a Throne of Majesty, and carried upon men's shoulders? Doth he not exalt himself above our Lord, when he weareth the Crucifix (which he likewise commandeth to be worshipped as God) upon his shoes and pantofles, Possevin● which even the Rude Moscovite, when he heard of it, utterly abhorred and detested? Doth he not exalt himself above God, when he taketh upon him to alter the Articles of Faith, and add to those which were anciently made, and declared in the times of the Apostles, or soon after, by the consent of the Primitive Church? For what is that they have declared so imperiously; subesse Romano Pontisici, Extra. Com. de Majorit. omni humanae creaturae declaramus, definimus, etc. esse de necessitate salutis. and therefore, where the ancient Creed teacheth us to believe the Catholic Church, they will now have us to say the Catholic Roman Church? Doth he not exalt himself above God, when he dispenseth with the Laws of God, and with sins; not only with sins done, but to be done, which God himself never would do? For proof whereof let the Bulls be reviewed which he hath granted, as to Henry the eight to marry his Brother's wife, and such like; Also the Bulls which he hath sent forth against Queen Elizabeth and King james, the Kings of France and other princes, exciting their Subjects to Treason, murder and Rebellion. Yea hath he not granted to private men faculties or pardons for sins to be done? I am sure our Sovereign king james telleth us of two such pardons, His Majesty's Meditaetion upon the Lord's prayer. which he saw himself. Did ever any jew, Turk, Infidel or pagan take upon him to do the like? Or is ever any to be expected that may do more? I demand also, whether ever any other hath had, or whether any other may be expected in time to come, that may have greater, or the like power to deceive men in unrighteousness, or to make them believe, that it is lawful for them to commit sin and wickedness in such manner as the pope's have done by their pardons, Faculties and such like merchandise? And whether this hath not been a most effectual and potent means to induce men into sin and unrighteousness? And, Whether it be possible for any other man to do the like in time to come, especially in the Church of God, and within so short a time, as three years and a half, or one man's life time? as hath been done by the Popes in all these seven points last before set down. And if it be altogether impossible, let us at length abandon that, and such like incredible, and impossible opinions, and not suffer ourselves to be deluded any longer, but ingenuously and freely confess, that this is he; and that it is in vain to look for another. And thus by the gracious & merciful assistance of our Almighty Lord, Christ jesus, I have passed through these six parts of the description of Antichrist; his Place, his State, his Names, his Rising, his Reign, and his Words and Actions, every one of them so suitable to the Roman Pontifex, that I for my part think it imp●ssible to apply them to any other. And so I come to the seaventh and last part, which is his Times. VII. Of the Times of Antichrist. ONE of the greatest Arguments, that the Popish Advocates do insist upon, to prove that their Pope is not Antichrist, is this of the Times: wherein first they stiffly maintain, that Antichrist shall reign but three years and an half, whereas the Pope hath reigned (say they) many hundred years. Mark here by the way, they confess that he reigneth in Rome. Secondly, they hold that Antichrist shall be but one man, and shall not come, until shortly before the end of the world. Thirdly, that Enoch and Elias must come before, or in his time. All which conceits are without any warrant of the Holy Scriptures, and have been largely refuted by others, especially by the excellent learned Robert Abbot late Bishop of Salesburie. and for the two first, I have said before sufficiently. Against the last I will propose but one question, which shall be drawn out of the very words of the Text. Apoc. 11. For in the 11 chapter of the Revelation, where there is mention made of the two Prophets; whom they will have to be Enoch and Elias, it is said, that they shall be slain by the Beast which cometh out of the bottomless pit, and not by the Beast which cometh out of the Earth. Now in the 13 chapter we find two Beasts, the first ascending out of the Sea, having feaven heads and ten horns. Which is by the best Interpreters judged to be the Old Roman Empire, and the Temporal state thereof: The second Beast ascendeth out of the Earth, and that 〈◊〉 properly understood to be Antichrist, as hath been said before. And in the 17 chapter it appeareth, Rev. 17. that the first Beast, which hath the seven Heads, is that which is said to ascend out of the Bottomless pit. I ask then upon the Conference of these Texts together, How it can stand with these Prophecies, to say that these two Prophets must be Enoch and Elias, & shall be slain by Antichrist, when as they must be slain by the Roman Empire, and not by the second Beast, nor by the Whore? and the Roman Empire must be removed before Antichrist be revealed. judicent Theologi. But these and such like conceits of theirs being brought into the light, and appied to the flames of those holy burning and shining Candles, the Prophets and Apostles, will easily dissolve and melt away like ice before the Sun. For whosoever applieth himself with any heed and diligence to read and mark the Scriptures, and compare them together, may soon perceive that the blessed spirit of Truth, who leadeth us into all Truth, very often, and very largely speaketh of the Times of Antichrist, describing them with seven remarkable Considerations, whereof not one of them telleth us of Henoch and Elias, or that Antichrist shall be but one man, or endure but three years and an half, etc. But contrariwise representeth unto us long Periods and continuance of times. As to the Purpose: First, that which we may call Praeparationes or Dispositiones Materiae, which by the Apostle I think is called the working of the Mystery of Iniquity, and began in the Apostles time, 2 Thes. 2. and must continue till the removing of the Roman Empire, which was about three hundred years. The second is the Removing of the Impediment, and the Rising of Antichrist, which in reason must follow, for sublato impedimento emergit actio. And this not at an Instant, but at least in 300 or 400 years more. For so long it was before the Empire was clean removed out of Rome. The third is his Revelation not upon a sudden, but by degrees in long time, accompanying his Rising. The fourth therefore is his Reign more near to a Septingentan, then to a Demi-Septennian. The fifth is of the Signs of his times, and the manners of men in those times, not incident to a short time. The sixth is of his decay and consumption, not hasty: and the seaventh of his final end, and utter destruction; which must be by the second coming of our Lord jesus Christ. So that the working of this mystery, and the progress thereof must be from the time of the Apostles unto the end of the world. And there is not one of these seven Considerations but is expressly spoken of in the Scripture most of them very often, as shall appear by that which followeth: Whereupon I ask, Whether it would not seem very vain and unseemly not only for the majesty of divine Truth, or dignity of Apostolic writings; but even for the gravity of a sober man to speak so often, or make such incuications of things, that should either come so late, or continue so small a time. Therefore to speak of the first consideration, I ●ske whether it be not expressly & directly intimated unto us by the Holy Apostle S. Paul, where he saith, 2 Thes 2. the Mystery of Iniquity beginneth to work already. And by S. john, 1 john 2. Even now there are many Antichrists. And again, 2 john 7. now already he is in the world. And again, Many deceivers are entered into the world, which confess not that jesus Christ is come in the Flesh, 2 Pet. 2. such a one is Antichrist. And S. Peter, and S. jude, with many words & great diligence warn the Church of God, jude epist. that there were then certain men crept in, which defiled the fl●sh, and despised government. Is it possible that the Apostles should be so careful to admonish and advertise the church, that there were such beginnings, and such workings of Antichrist in those times, and yet that he should not come in 1600 years after? or should continue so short a time? I am not ignorant that it was the opinion of some learned and godly men, from whom I do not willingly descent. But I know that God doth not reveal all things, to one man, nor all things at one time, nor in one manner. john 3. Every man hath his gift and measure. Every thing hath his time and season; and every time his temper and disposition. Eccles. 3. It was said of a very learned and excellent Doctor of the Church. Non videt omnia. And he that is non unus è multis, See Io. Pic. Mir. in apolo. sed inter omnes prope singularis, held some strange opinions. Yea Moses and David erred in some things. It may be also that the Fathers of the Primitive Church, having other great Controversies in hand, gave themselves but little to the study of the Apocalyps, that book being then in question, as it seemeth, and not publicly received until the Council of Toledo, which was about the year of our Lord 630, Vida council. & Pantal. as if our Lord had provided it against that time. Yet somethings they saw, and where their opinions are consonant with the Scriptures, they are very much to be regarded. Leaving therefore the ignorance of those godly Fathers in some points, to sleep with them in their graves, and covering them with a vail of just excuse, in that they saw not the success of times, and fulfilling of diverse prophecies, which have since appeared, and with a Robe of Honourable and Sacred Memory for the gifts and graces of God, which otherwise shined in them (as Shem and japhet did the nakedness of their Father) Let us follow with strait steps the light of divine Truth, shining in the Scriptures, whereunto the Fathers themselves do send us, to guide us out of the misty clouds and perplexed Labyrinths of Humane Errors. And let us see what the Apostles meant by the words above cited, as where one of them saith, 2 Thes. 2. The Mystery of iniquity worketh already. And again; His working is with all deceivableness etc. And another, john 3. Even now there are many Antichrist etc. and there are many deceivers gone out etc. Did they mean this of Turks, which were then scarce heard of in the world? or of jews, which did not then deceitfully, but had long before openly and professedly shown themselves to be the Enemies of Christ and all Christians? Or of Heathenish Pagans, that were also open persecutors? or of any that should openly and professedly deny that Christ was come, as now the Great Patrons of the Romish cause would persuade us? If so, what needed they to tell us of a Mystery, deceiveableness, Deceivers, etc. What Mystery or deceit could there be in the direct and professed denying of Christ? 1 john 3. Or doth not S. john teach us plainly that they meant it of perverted & Heretical Christians, where he saith: They went out from us, but they were not of us. For if they had been of us, they would have continued with us. They went out from the Church, and they would have continued with the Church: Do not both these words signify, that they were sometimes of the Church? and not jews, Turks, or Pagans that were never of the Church? So in the Epistle to the Elect Lady, where he saith: Such a one is a deceiver. So S. Paul, His coming is with all deceiveableness. These admonitions might seem very impertinent, if they had understood that Antichrist should have been a jew, Turk, Pagan, or other professed enemy of Christ. So in another place: They profess that they know God, but by works they deny him, and are abominable, disobedient, Titus 1. and to every good work reprobate. The like may be said of that fatherly and serious admonition and charge, which the beloved Apostle giveth unto us: 1 john 4. that many false Prophets were gone out into the world, and therefore that we should try the Spirits. What trial need we make of any Turk, jew, Pagan, or professed enemy of Christ? 2 Pet. 2. And the Apostle Peter seemeth also to warn us of such men, whom he calleth False Teachers, which should privily bring in damnable Heresies, denying the Lord that bought them, etc. He saith heresies: shall we say judaisme, Turkism, Paganism? He saith privily, shall we say openly? What manner of Interpretation is this to contradict the Text? Surely the Ancient Fathers would not so interpret it. Tertullian, Qui pseudoprophetae sunt nisi falsi praedicationes? De prescript. qui pseudoapostoli nisi adulteri Euangelizatores? qui Antichristi interim & semper nisi Christi rebels? Ad Magnum. Cyprian. Indignandum & dolendum est Christianos Antichristis assistere & praevaricatores fidei, atque proditores Ecclesiae, intus in ipsa ecclesia contra ecclesiam stare. August. August. Opera loquuntur & verba requirimus? Magis mendax est Antichristus qui ore profitetur Christum, & factis negat. In Matth. Chrysostom. Exercitus Antichristi sunt omnes Haereses, praecipue ista, Bern. quae obtinuit Ecclesiae locum. Ministri Christi serviunt Antichristo? Were these men ignorant of the Catholic verity? Or are not these enough to prove that which Vincentius requireth: Quod ubique semper & ab omnibus creditum est? Vincent. Let us return then to the Apostle S. jude, jude epist. who exhorteth us earnestly to maintain the faith against such as turn the grace of God into wantonness, and defile the flesh speaking ill of Magistrates denying the only Lord God and our Lord jesus Christ. If we should ask upon these words, who they be that deny God, would not the Apostle himself answer us, that they are the same who turn the Grace of God into wantonness, defiling the flesh, and speak ill of Magistrates? Such perhaps as the Nicholaitans, Ebion, and Cerinthus were, which at first were Christians and would be called Christians, and yet fell to teach Heresies in Doctrine and looseness of life: Cerinthus did not deny in word that Christ was come in the flesh, but taught that the works and Ceremonies of the Law were necessary to Salvation. Whereupon the Apostle inferreth, Gal. 2. Then Christ died in vain. So by consequent he denied Christ, in denying the effect of his death and passion to be such as the Apostles teach us. So the Primitive Fathers teach us to understand the denying of Christ. Hilar. Quisquis Christum, qualis ab Apostolis praedicatus est negat, Antichristus est. Ambros. Christum negat, qui non omnia quae Christi sunt confitetur. See more of these in that learned Demonstration of Antichrist set forth by Doctor Abbat. Ca 12. For in Charity indeed we must hold, that He that is not against us is with us: Lucae 9 but in Faith, He that is not with us, is against us. Ebion did not deny Christ to be come, but denied him to be very God: Luc. 11▪ and so denied him to be such as the Apostles taught, and therefore against him S. john wrote his Gospel. The Nicholaitans did not deny the coming of Christ verbally, but in turning the grace of God into wantonness, holding that wives ought to be common, and using Promiscuous filthiness and adulteries, they denied that great and inseparable effect of his coming to call us to repentance and holiness of life, and to be a Saviour to save us from committing sin, as well as from the punishment of sin committed. So the Simonites and Menandrians, which were also in the Apostles time, in holding that the graces of God were to be purchased by money, denied by consequent the effect of Christ's coming, namely the free giving of the Grace of God: as it is written: He ascended up on High, and gave gifts unto men. Nazianz. Ephes. 4. And so it may be said of all other Heretics, which professing Christianity, do affirm and teach any thing contrary to the Doctrine of the Apostles and Prophets. For there are two kinds of denying God, In Tetrast. Tit. 1. saith Nazianzen, out of the Apostle: Verbo & Opere, in Word, or in Works. Or as David: Ore & Cord. Ps. 53. Naz. or as by another is proved, Expressly, or by Consequent: Non tantum divinam Authoritatem habent & fide tenenda, sunt ea quae in sacris Scriptures express continentur, sed etiam ea omnia, quae ex illis necessaria & evidenti consequentia deducuntur, saith the Father. By all which testimonies laid together, I think it may easily appear, what the Apostle meaneth, when he saith, that many Antichrists are gone out into the world, which deny that Christ jesus is come in the Flesh. And, His coming is with deceitfulness, etc. Not any jew, Turk, Pagan, or other that should expressly, directly and verbally deny the coming of our Saviour, but such as professing Christianity teach any false Doctrine, and so by consequent, deny him to be such as the Scripture hath taught us. This also agreeth with other parts of the Description, as with his place, in the Temple of God: with his names, to be Vicarius Christi, as well as Adversarius: to be the Successor of judas, etc. I demand then, if the name of Antichrist was so intended by the Apostles and Primitive Fathers; and if that were then held the denying of Christ, to deny him by works or by consequent, what warrant have we to hold, that the Great Antichrist must be a jew, Turk, Pagan, or any other, that should verbally, expressly, or directly deny Christ jesus, as now the Romanists would have us to believe? And if these Prophecies must be understood of Christians that were Heretics: and these were the preparations or workings of iniquity, then surely the Great Antichrist himself must be of like quality, and he that is held to be the highest, and chiefest of all Christians, if he be an Heretic he must be That Antichrist. For so saith Chrysostom: The greatness of sin is considered, either by the Magnitude of the offence, or by the Altitude of his dignity that committeth it. So of all Christians, Dist. 40. he that most excelleth in dignity, and most turneth the grace of God into wantonness; He that is most advanced, and yet most defileth the flesh, and despiseth government, speaking ill of them that are in Authority; he must, and none else can be that Antichrist. And who that is I refer it to thine own conscience, Christian Reader. Who is it that being in dignity among Christians, most supereminent, doth yet most defile the Flesh, and despise government? Who is it amongst Christians most High, and yet most preacheth Christ otherwise then the Apostles teach us? as where the Scripture saith, that the Spirit quickeneth, the flesh profiteth nothing, I ask whether they which teach, that the flesh carnally taken doth confer Grace, joh. 6. opere operato, may be said to confess such a Christ to be come, as the Scripture setteth forth? So he that affirmeth, that the Picture of Christ, or the Cross, or the Virgin Marie is to be worshipped with divine adoration: I ask whether he do confess; that such a Christ is come, as the Apostles have preached? if yea; then where did our Saviour Christ or his Apostles teach any such thing? And so of other points of doctrine and manners, which I leave to learned Divines to prosecute. And how the Pope hath been declared to be an Heretic, not only by some particular men or congregations, but by the whole Christian Church in Europe, and that in three great and general Counsels shall be showed hereafter. So much therefore be spoken of the beginnings or preparations of Antichrist, which the Apostle plainly affirmeth, was in his time, adding this. 2 Thes. 2. Only he which now withholdeth shall let, till he be taken away, and then shall that lawless man be revealed. This concerneth our second consideration, Hierom Lact. 〈◊〉 Theo. Cecum Ambros August. Tertul Abb. in demonst. c. 4 & alij. Then the ea● of the Dragon. Rev. 13, 2. wherein we have first to speak of the Withholder, or Impediment, secondly of the Remove, and thirdly, of the revelation. Concerning the Impediment. The most learned and best Interpreters, both old and new do agree it to be the Roman Empire, which as the Apostle saith, shall withhold, donec e medio fiat, until it be removed out of the way, or out of the midst: he saith not, till it be abolished: Mark. And then (saith the Apostle) shall that wicked man be revealed. But when that was, or how it should be removed it is not so well explained: although comparing the Scriptures and times well together, it seemeth to me, that we may well understand it, if we mark the steps and degrees. Nemo repent fuit turpissimus, saith the learned Poet, but more learnedly; ad summum non per saltus, sed per gradus pervenitur, saith a Reverend Bishop, so this Removing of the Empire was not all at once, no more was the rising of the Pontificate, but by degrees, as by that which followeth may appear. Therefore to observe the proceed of this remove of the one, and rising of the other, I demand upon the 13 chap. of the Revelation, whereof we have spoken before, Whether the time of that Rising be not there precisely pointed out, when he saith, that Antichrist there signified by the second Beast, shall work before the face of the first Beast, that is, of the Roman Empire. And I demand also, Whether we may not well say that the Roman Empire began then sensibly to be removed, when the Emperor Constantine removed the Imperial Sea from Rome to Constantinople? yet no man can say, but the Imperial power, and the Majesty of an Empire continued still in Rome, in the Consuls, which dignity the Emperors also themselves many times took upon them, as I have noted before. This therefore may be well taken for a beginning of the Remove of the one, and Rising of the other, which was about the year of our Lord 327, and but a beginning. For the better assurance whereof let us first consider the Prophecies of the Scripture, concerning the continuance of the Roman Empire, and then see by Histories, how they were fulfilled. By the Evangelist we are taught, that the first Beast, that is, Revel. 13. the Heathenish Roman Empire should continue and make war against the Saints two and forty Months. Rev. 12. So it is said in another place, that the Holy city, (whereby we understand the Church of Christ) should be trodden under foot of the Gentiles two and forty months, and that the two witnesses of God should prophesy in sackcloth one thousand, two hundred and sixty days, that these Prophets should be slain, Rev. 12. and rise again after three days and an half, and that the woman figuring the Church, fled into the wilderness, where she hath a place prepared of God a thousand, two hundred and sixty days, and that there she should be nourished, for a time, times, and a half time. All which places do manifestly speak of the persecutions of the Church: of the Paucitij & Povertij of the Preachers and Teachers of Christian religion in those times, and of the flight of Christians into the wilderness, and other secret places, to avoid the fury of those persecutions. Deut. 18. 22 Nothing can better expound a prophecy then the event and fulfilling of it. But it is manifestly and certainly known that the persecutions of the church by the Heathenish Roman Empire ended about the year of our Lord 326. about which time the last Heathen persecuting Emperor Licinius was slain, and Constantine calling the Church out of the wilderness, as in a Triumph caused that great and reverend Council of Nice, the first to be held, wherein the Nicene Creed was publicly proclaimed, to the utter condemnation and profligation of all Heathen superstitions, and confutation of the great Heresy of Arius, which then was newly begun. This time falleth out so agreeable to the prophecies, on the one side, and to the events on the other, that it seemeth no doubt can be made, but that here began the Remove. For if we follow M. Fox's computation in the several times above mentioned, we shall find that those several Notations of time, as they speak but of one thing, that is, the persecutions of the Church by the Roman Emperors: so they signify but one time, namely two hundred, ninety four years, the end of which falling so certain in the days of Constantine, do show that the beginning must be accounted from the Ascension of our Lord, in the year of Grace four and thirty, or there about. For first, a thousand two hundred and threescore days, Note this limitation of a time, two times, and half a time in several places seemeth to signify several times: for in Dan. 7, 25, 26. it seems to intent a continuance of the time of the Roman state, under the little Horn unto the end of the world. But in Rev. 12.14. compared with Rev. 12, 6. and Rev. 11.2. and Rev 13, 6. it seemeth rather to signify the time of the persecutions of the Church, under the Heathen Roman Empire. See the places. make two and forty months, take every month for seven years, as every one of daniel's weeks were to be counted, it maketh two hundred ninety four years. Secondly, three days and an half, or a time, two times, and half a time. Reckon, as our Saviour doth, twelve hours to every day, and we find two and forty hours, then account every hour to be a sabbath of years, and it maketh also two hundred ninety and four years, which being added to the years of our Saviour's life upon earth, being four and thirty, maketh 328 from his Nativity. Of the other side, if we account the beginning of these years to be certain, Rev. 12. the continuance and end also will fall out evident. But by the twelfth chapter of the Revelation it is manifest, that the Dragon went out to persecute the Church, when? After that our Saviour was taken up into heaven: so then reckoning these 294 years to begin at the Ascension of our Lord, we must add the years of our Saviour's life upon earth, which was about four and thirty years, and it cometh fully to the year 328, about which time the said great Nicene Counsel was celebrated. And so taking the beginning of our computation from the end of the persecutions, in the time of Constantine, about the year of our Lord 328, and reckoning backwards 294 years, we come to the same year of grace 34, wherein was the Ascension of our Lord. So that both ways, whether that we expound the prophecy by the event, or measure the event by the prophecy, we are brought to the same year of our Lord 328. Now therefore, no longer was the holy City trodden under foot of the Gentiles, Now the Martyrs of God, which had so long time prophesied in sackcloth, and were slain, were again revived in their Doctrine. Now the two Witnesses of God, the Old and New Testaments, So expounded by his Majesty in Praefat. admonit. with consent of the best Interpreters. which were so long time hidden, and as it were laid dead, were brought to light, and ascended into heaven, that is, in the Church, which is called the kingdom of Heaven. For now the Church of God returned out of the wilderness, & now the power of the Heathenish state of Rome, to make war against the Saints, was ended, though their Idolatry (as Baronius confesseth) continued long after, namely unto the end of another period, whereof we have spoken partly before, and shall speak somewhat hereafter. Not long before that time also arose that great Heretic Arius who by the common voice of Godly christians in those days was called Christomachus and Principium Antichristi, Arius affirmed that the HGhost was Creatura silij, & si ium non esse ejusdem cum patte substantiae. Pantal. ex Hilar. Ruf. Epiph. & alijs. the Holy Ghost (as it seemeth giving out that for a watchword, to stir up the Christians at that time to expect the coming of the great Antichrist. About the same time rose up Macedonius the Heretic, who affirmed the Holy Ghost to be a creature, against which Heresies it seemeth, that not only the Creeds of Nice and Athanasius, but also the verse Gloria patri, etc. and Veni Creator Spiritus, and the beginning of the Litany was instituted. About the same time also the seat of the Empire was removed from Rome to Constantinople and shortly after a godly Emperor, making a grave and Christian exhortation to the Bishops, to agree together in peace and unity, Hilar in libro quem Constantio ipsi tradidit. and to determine their controversies by the Scriptures; it is answered again by a learned and godly Father, 1 joh. 4 6. Hoc qui repudiat, Antichristus est. He that refuseth this is Antichrist, therein also giving us another special sign or mark whereby to judge of Antichristian Doctrine. About the same time also, or shortly after rose up the Heretic Pelagius, who affirmed freewill and the merits of human works; also Eutiches, who defended, that the flesh of Christ jesus was not like ours, and that he was not truly borne of the Virgin, and many others. So that here we may see a great concurrence & consent of prophecies, with events, and with the judgements of godly Christians upon the corruptions of true Doctrine in those times, that now Antichrist was beginning to rise. And certain it is, that the Bishops of Rome from this time forward, sometimes by flattery, sometimes by sedition, sometimes by patronising Heretics, sometimes by opposing the godly did encroach to themselves daily more and more authority, until they had obtained the full and absolute government of the Septimontane city, the seat of the first Beast, driven the Emperors out of Italy, and so become Heads of that city, appointed to be the seat of Antichrist. What the Roman Bishops were from Silvester until Boniface the third, I have showed before. Pantal. Bibliand. Baron. About the year of our Lord 333 the Temples of Heathen Idols were commanded to be shut up by Constantine, yet that Command (as it seemeth) was not executed, the Empire was settled in Constantinople, Salviamiss. and the Romans even then began less to regard it, yet the title of Pontifex Max. was retained by Constantine, and Consuls were still made in Rome, with Heathen rites and Ceremonies, and many of the Senators and Nobles continued still in their Pagan Idolatry. Constantine therefore again commanded the Heathen Temples to be shut up, about the year of our Lord 348. But the sacrifices and abominable Auguries by the entrails of Beasts and such like were forbidden, God. tit. 〈◊〉 de Pagan. first by Theodosius and then by Gracian and Valentinian about the year of our Lord 387. Yet long after this their Idols and Heathenish Auspexes and Rites in the creation of the Consuls remained; Salvianus. and likewise their Idolatrous & abominable plays and shows, in their Circis, Gymnasiis, and Theatris, as witnesseth Salvianus. But in the year 533, or thereabouts Consuls began to cease, and were no more made with such abominable auguries, which bringeth as fully to the end of another Period of 1260, from the five and twentienth year of Romulus, whereof I spoke before, in the second Problem. So that we may see, how by many degrees the Heathenish Idolatry and Roman Empire were removed. In the same times also the seaventh head of Rome arose, Aug. Steuch. de Donat. Const. and the kingdoms of Christendom, signified by the ten Horns began to take their power, namely, in Brittany, France, Spain, Greece, Germany, Pannonia Denmark, Polonia, Suetia and Norway. All which in time gave their power to the Pope, 2 Thes. 2. and were subject unto him. About those times also was the great Schism between Silverius and Vigilius, Platina. Onuphr. for the Papacy, the one an Heretic, the other a Schismatic, and perjured at least. And shortly after, about the year 580, Pelagius was made Pope by Election of the Clergy, without any licence from the Emperor, and john Patriarch of Constantinople took upon him the title of Universal Bishop, whereby was kindled the great contention for Primacy, which continued until the time of Boniface, of whom I will speak hereafter. Thus, I say, the old Idolatry was by degrees suppressed, and the second Beast began to work in presence of the first. But here by the way a question may be moved, because we have entered into a consideration of the times limited in the holy Scripture, for the accomplishing of Prophecies, whether those times are to be always accounted by an exact Astronomical Calculation, as some learned men have laboured to do, casting up Minutes & Seconds of time, which are scarce sensible or apprehensible, with more curiosity than profit, or whether we may content ourselves with a vulgar computation, only observing signa temporum, the signs of times, the neglect whereof our Saviour in many places objecteth to the Pharisees. For answer whereunto, it must needs be confessed in common sense and experience, as the Philosopher also noteth, that things of great moment cannot be removed in a minute. Neither can I choose but think, it was for some cause, that our Saviour, when he forewarned his Disciples of the destruction of jerusalem (though it were then near at hand) yet did not tell then of the certain day, month or year, but gave them a sign of it: Luc. 21. When ye shall see jerusalem compassed about with armies, then know, that the destruction thereof is at hand. Luc. 12. So when he reprehendeth the Scribes and Pharisees, he doth not reprehend them, for not making the precise computation of the seventy weeks of Daniel, but for not marking signa temporum: so he teacheth his Disciples to judge of summer, by the greenness of the leaves, and of harvest by the whiteness of the corn, Matth. 24. and of the end of the world by the signs that shall go before it. And what to call signum temporis, Luc. 2●. the Apostle teacheth us, when he saith, that in the last days there shall come perilous times: For men shall be lovers of themselves, joh. 12. etc. So our Saviour, when his Apostles told him, that certain Grecians desired to see him, answered that the time was come that he should be glorified amongst the Gentiles: intimating thereby, that the inclinations, dispositions and works of men, are evident signs of the times. But the ancient oracle delivered by God unto Abraham is most of all remarkable: Gen. 15. for (saith God) thy seed shall be a stranger in a foreign land four hundred years, yet Moses coming to reckon those years, upon the departure of the children of Israel out of Egypt, setteth four hundred and thirty years, Read Matt. 11. what answer and use our Saviour maketh of the Message of john Baptist. And what an heavy voe he pronounceth against them that did not mark his works. whereby it seemeth plainly, that in the prophecies of the holy Scripture, either propter rotunditatem numeri, or to check our curiosity, that we should not search after points, and minutes, or for some other reason, the holy Ghost will have us to conteyn ourselves within a sobriety of knowledge, and to rest ourselves upon the observation of the signs, which he hath expressed. And this agreeth with the rule de temporibus given by the Fathers, which is the rather to be observed by us, Aug. de doct. christ. l. 3. & saper. Exo. q. 47. Isidor. Raimarus. for that we see these accounts of Astronomy are such, as the best learned men can hardly agree upon, and the Art itself by a man not unlearned, is compared to the tower of Babel, & as some say, to the Temple of S. Peter at Rome, ever in building and never perfected. And what difference there is betwixt Chronologers, especially of later times, Of these differences Pantalion often complaineth vid. Pantal. aun. 645. in consi●iis. whosoever looketh upon the Chronologies of Eusebius, S. Jerome, Beda, Marianus, Martinus, Regino, Hermanus, Bibliander, Scaliger, Baronius, Keplerus, Suslyga, and others may easily perceive. Who besides many other differences can hardly agree, how many years our Saviour lived upon the earth, I have of late looked upon Chronologers, and do findetheir differences very great and many, concerning the account of the years before the coming of our Saviour Christ, and the true Epocha of his incarnation. Rensuerus in Isagoge, reckoneth up about eight and twenty several opinions, every one placing it in a several year of the world; Himself finding it in the year 3970, and therein agreeing with Io. Picus. Bucholcerus, Dresserus, and Pantaleon. Yet others are not so contented, whose differences he that desireth to see, may peruse the writings of Baronius, Scaliger, Deckerus, Sus●●ga, Keplerus, Vieta, Patavias', our Countryman Lidyat, and the last of all Alstadius. Which t● o last, being as I think yet alive, I could have wished, to have taken some pains, to have explained their opinions more at large; especially M. Lidyat, who seemeth, not without reason, to insist upon an aera, different from all the rest. And as their differences of the years before Christ are great, so in the account of the years since his coming, they differ somewhat, which I leave to the consideration of the learned. in what year of the world he was borne, or how many are passed since his Nativity: the Holy Ghost seeming to reprove such precise accounts, with a non est vestrum scire, It is not for you to know them. Act. 1. And yet they do not so much disagree, but that we may follow any one of them, so long, as we have an eye to the signs, to which, as to a most certain sea-mark, our Saviour directeth us. Let us then go forward, and see how the Prophecies do agree with the signs, and the signs with the times, and both with the actions of men in those times, recorded by credible Histories, as we have done in the former consideration of the removing of the Impediment, which must precede his Revelation, as the Apostle affirmeth, and began, as we have showed, about the year of our Lord 328. Now the next step or degree of time, that we come to, is the year 666, which is not much more than double to the former number, and is expressed in the text, Rev. 13. and by the best Interpreters applied to Antichrist, and figured in the second Beast, of whose Rising we have showed how it began, from the removing of the Impediment of the Roman Empire, in the days of Constantine, and increased more and more, until it grew near to this notable Epocha of 666, whereof both the precedents and consequents are worthy to be observed. First therefore in the year 600 that great and vigilant Bishop S. Gregory, observing the immoderate ambition and contention, that was then for Primacy and Supremacy, between his Predecessor in Rome, and the Patriarch of Constantinople, out of a prophetical spirit, moved no doubt with grief of hart, to see such things in the Church of Christ, made as it were a public Proclamation of the coming of Antichrist. Filioli novissima hora est, etc. As if he should say, Little children, do you look for the accomplishment of the times of Antichrist, or of those 666 years? Behold it is the last year of the last times, the last day of the last year, and the last hour of the last day, The Prophecies are fulfilled, the king of Pride is at hand, and an army of Priests is ready to attend him. What shall we say to this notable Proclamation, made by this great and eminent Bishop? Was it true or false? If false, than that great Bishop was a false Prophet: if true, then is Antichrist come into the world long agone, and the Pope must needs be he, for none else hath had Armies of Priests to attend him, neither doth S. Gregory go single. For S. Barnard seconds him: Ministri Christi etc. The servants of Christ now serve Antichrist. And in another place: The Beast of the Apocalyps, speaking blasphemies, and warring against the Saints occupieth the chair of Peter. But to return to S. Gregory. He writing to john of Constantinople affirmeth, that whosoever calleth himself Universal Bishop in his elation is the forerunner of Antichrist. Was this also a true prophecy, or did the holy man fail in his predictions? if true, then was john of Constantinople the forerunner; and Sabinian, or Boniface of Rome, who next called himself by that title, Rensuer. was Antichrist himself. This first contention for Primacy began about the year 588, and continued till the Pope had gotten it to himself. But that great Bishop did not fail in these prophecies. For immediately after his death Sabinian was made Pope, a man of obscure birth, Platina. and more obscure in manners, and therefore might well be said, Rev. 13. to rise out of the earth: And he took upon him this Title of Universal Bishop, and had armies of Priests ready to attend him. Et invidia exarsit in Gregorium homo malevolus, saith the Author: And the malicious man was so incensed with envy against Gregory, that he had almost caused his books to be burned. See at first how he warreth against the Saints. Boniface the third, and the fourth went forward in the same course, and obtained of Phocas the Parricide, By Traitor's Tyrants, and Murderers & usurper; the Pope is advanced viz Phocas Arithpertus etc. the privilege of Primacy, which none of their predecessors had: and therefore here ought the Catalogue of Popes to begin, and not as they do with S. Peter or Silvester. For it appeareth manifestly by Gregory, that none of the former Bishops of Rome had the title of Universal given to him. I ask therefore, whether here were not an evident beginning of the Revelation of Antichrist. The Emperor was removed out of Rome, the making of the Consuls was discontinued; the ten Kings began to receive their kingdoms. The Pope took upon him to rule in Rome, and was Summus or Maximus Pontifex, only, the exarchs remained at Ravenna, with little power. I ask then, Who was now revealed to be the seaventh Head, or Governor of the Roman State, but this Vniversalis, and Summus Pontifex? Let us see then how by degrees this Antichrist was daily more & more revealed. Platina Fasc. Temp. About the year 608 the Pope obtained of Phocas the Pantheon, or Temple of all Devils, and consecrated the same to the honour of the Virgin Marie, and all Saints. So saith the Carthusian: Vbi impij colebant Daemons, ibi Christiani colunt omnes Sanctos; sic ars deluditur arte. About the same time the Pope gathered a Synod at Rome, for the confirmation of his primacy. About the year 618 Boniface the fifth succeeded, who ordained, that churches should be Sanctuaries for thiefs and murderers. About the same time began the great Apostasy and departure of the Greek Church from the Roman, of the East Church from the west, the Greek church not yielding to the Roman supremacy, and the Eastern churches receiving the damnable doctrine of Mahomet: so the prophecies by little and little began to be fulfilled. The Empire itself was now almost wholly removed, the Kings were risen, that after gave their power to the Pope. The Apostasy was come, the pope was called Summus Pontifex: one of the seven dignities, which had long before been of greatest power and authority in Rome, and which the Heathen Emperors had used, and so the seaventh Head of the Roman state began to appear. Three things yet lacked: One to have their supremacy fully confirmed and acknowledged by the Emperor (which yet was questioned, as well by the exarchs, as by the Emperors) for in the year 647 Pope Martin, one of the best of them that succeeded Gregory, was taken by Theodorus the Exarch, Pantal. anno 650. and sent prisoner to Constantinople, and from thence banished into Pontus. A second thing was after such confirmation obtained to shake of all subjection, and all signs of subjection to the Emperor. And a third, to make this an Empire of Idolatry, and as it were the Image of the old Idolatry, used by the Pagans. All three followed shortly after. For about the year 663, the Emperor Constans coming to Rome, confirmed their privileges and prerogatives, and about the year 684 Benet the Pope obtained of the Emperor, that whosoever should be chosen by the Clergy, Pla●i●. Rensu. people, and Army of Rome to be Pope, he should be Pope, without any further confirmation of the Exarch or Emperor. Mark he nameth the Clergy, People, and Army of Rome: claiming thereby as well the Temporal, as the spiritual state, which before he had not. Then came the year 700, which was but 666, Rev. 12, 5, 6 after the ascension of our Lord, which is properly S. john's aera, joh. 16, 19, 20. and so foretold by Christ, that the sorrows of the Church should begin, when the Bridegroom was taken away: Luke 5, 35. Therefore about the same time, as Bellarmine collecteth, Pantal. anno 700. namely in the year 699, Aripertus the usurping Tyrant gave to the Pope the Cottian Alps, where now Genua standeth: and soon after, that is to say, in the year 707, the Emperor justinian the second falleth down before Pope Constantine, and kisseth his feet, Platin. Na●cl. Bibliand. Rensuer. thereby acknowledging him to be the absolute Head of Rome. And about the year 712, the Pope now in fullness of power commandeth of his own authority, Images to be worshipped, and when the Emperor Philip resisted, the Pope pronounced him excommunicate, and likewise, when the Emperor Leo, and Constantine after him, in a zeal of godliness, and detestation of Idolatry, commanded Images to be defaced, the Pope, On up in Plat. Paul. Diac. Sigiber. Rens. Polidor. Paul. anno 710, & 725. not secretly or under hand, but palam & in os, openly and to their faces resisted them (saith Onuphrius) and forbad all Italy to pay them Tributes, discharging the Italians from their oaths and allegiance: and so in the end deprived the Grecian Emperors of all the Empire of the west. And soon after, that is to say, about the year of our Lord 755. the Pope by colour of the gift of King Pipin, usurped the Exarchate of Ravenna, with a great part of Italy. I ask therefore, what accomplishment of the Prophecy, concerning the Revelation of Antichrist may we look for, or can we expect, if it be not here fully accomplished? Whether was there not here in the open sight of the world, another Head of the Roman city and state? Whether was not the Impediment of the Empire now fully and wholly removed? And whether had not the second Beast now given life sufficient to the Image of the first Beast, or Idolatrous Monarchy? Neither was this by Tumult, but with an orderly proceeding. For the Pope gathering an Army of Priests, as S. Gregory calleth it, namely a counsel of a thousand Fathers, or rather Stepfathers' at Rome, decreed that Images should be worshipped. Blund. Pal●▪ Sigiber. Anton Biblian. Reus. Here therefore both Chronologers and Divines, Hermanus contract. Paul. Diac. Biblian. Avent. Lyra in 2 Thes. Staputens. Fasc. Temp▪ with great consent, do end the supputation of the Roman Empire. And with great reason, for now they saw the Summus Pontifex was set upon the back of the Roman State, Romanorum Imperium (saith the Author) circa haec tempora, ubique in orbe terrarum caepit deficere irrecuperabiliter. And a little after: Et sic jam omnes quatuor Monarchiae defecerunt, & non restat alia, nisi Antichristi. The Roman Empire began to fail about this time without recovery. And so all the four Monarchies are decayed, and none other remaineth, but that of Antichrist. The Romans saith Baron about this time took a solemn oath, to be obedient in all points, In anno 726▪ and to all purposes to the Pope. And here (saith he) was an end of those Dukes and Governors, which the Emperors were wont to seem to command in Rome, and the places thereabouts. So also saith Sigonius, that Rome, vide Sigon. li. 4. de regno Italiae. and the Dukedoms of Rome, the Exarchate of Ravenna, the Duchies of Perusia, Tuscia and Campania were given to the Pope: and Mornay out of Zonaras and Cedrenus setteth down particularly, Pless. in mist. progress. 27. what Towns and Territories fell to the Pope, upon this revolt. Also Onuphrius telleth us in plain terms, that Pope Gregory succeeding Constantine, Vide Pantal. anno 760. took away from the Grecian Emperor all the Empire of Italy, which was not possessed by the Lumbards'. About the same time also there was another Council gathered at Rome, wherein was decreed, that whosoever would not do religious honour unto Images should be cut off from the body and blood of Christ, and from the unity of the whole Church. So the power of the Pontifex Max. and Idolatry grew up together. And although many Synods were held, some in the East, as at Nice, and Constantinople; others in the west, as at Frankford, wherein these Idolatries were condemned: though both the Emperors, aswell Charlemagne of France, as Constantine of Greece, opposed themselves against these Idolatries, having also the Authority of the Elibertin counsel, Picturas ad Ecclesiis arcendas, ne quod colitur aut adoratur in parietibus pingatur. Yet the Popes prevailed. Curavimus Babylonem, & non est sanata, jer. 51. saith the Prophet. The zeal of Charlemagne to have this Idolatry suppressed was excellent, and exemplar, for he not only caused a Synod to be held within his own Empire for that purpose, but sent the book of the Synod of Nice, which is called the second, wherein the worship of Images was decreed, into Great Brittany, in which Book, Proh dolour (saith our Historian) out alas, many things were found inconvenient, Honed. anno 792. and contrary to the true faith, especially, that with one consent of the Oriental Bishops, three hundred or more, it was enacted, that Images should be worshipped. Quod omnino Ecclesia Dei execratur. Which the Church of God doth hold altogether execrable. And the learned Albinus wrote an Epistle against it marvellously fortified with authority of the scripture, Almaricus Gall theolog. imagines, altaria & invocationes sanctorī● Idololatrians censce. which he presented to the Emperor. So fully were the Godly of those times persuaded, that the adoration of Images, then newly thrust upon them by the Pope, was mere, and inexcusable Idolatry. And yet, when the same Emperor Charles came to Rome, to reform the abuses of the Pope, and began to inquire of them, Bern. Lutz. Pantal. anno 1205. Responsum est ab omnibus, etc. it was answered by all, Platin Blond. dec. 2. Pant. that the Apostolic Sea, being the Head of all Churches, aught to be judged of none, especially not by a Lay man. I ask then upon all these premises, If Antichrist were not now sufficiently revealed, when will he, or how can he be revealed? Rome the great city, that ruled over the kings of the Earth, the city of seven Hills, and that had received seven kings of Sovereign command; Rome that glorious mountain of holiness, yet full of Sodomitical filthiness, and Egyptian Idolatry. Rome and the Roman Empire so many times, and so significantly described by the holy Apostles and Prophets, had now set up her Seaventh Head, the Summus Pontifex, the prophetical number 666 was fulfilled, as well in his time, as in his name, the Impediment of the Empire was removed. This Summus Pontifex was become the absolute Ruler and king of that State, acknowledging no superior, Control, or Countermand. And hath done such, and such things according also to the prophecies of Antichrist, as no jew, Turk, or devil can do in so short a time, as they would make us believe is allotted for Antichrist: If by these things he be not sufficiently revealed, when will he come, or when shall we expect him: or shall we imitate the jews, in looking as long for Antichrist, as they do for Christ? To this may be added an Argument à sufficienti divisione, which I propose in this manner. First upon the words of Tertullian, that Antichrist must be a rebel to Christ, and S. Aug. that is Refuga Christi. Now if a Rebel, than either one professing Christ, or not professing. If you say not professing, S. Augustin is against you, which saith, that he doth profess Christ in words. Also S. Chrysostom. Exercitus Christi sunt omnes Haereses, praecipue ista, quae obtinuit Ecclesiae locum: If a professor of Christ, then either revealed or not revealed; if you say not revealed; then how can you answer the Apostle, who saith, that he shall be revealed when the Impediment is removed. And the Fathers, who with great consent affirm, that by the Impediment there is meant the Roman Empire. And the great Consent of Divines and Chronologers upon the same place, affirming that the Roman Empire is long since removed. If revealed, then either it is the Bishop of Rome, whom many godly men have published and proclaimed to be Antichrist, or else you must show some other, who is not to come, but already declared to be Antichrist. And if you can show none, then must the Pope necessarily be that Antichrist. Rev. 17. Again, either it must be he to whom the kings of the earth have given their power, or some other. If you say some other, then how do you answer the text. If he: then to whom have the Kings of the Earth given their power but to the Pope? Again upon 2 Thes. 2. and the exposition of S. Ambrose, and other Fathers upon that place. Antichrist shall sit in the house of the Lord, in the seat of Christ; If he shall so sit, it must be either as a king, or as a Bishop, or as both, or as neither. If not as a King, then how upon many peoples and Nations? If not as a Bishop, then how in the Temple of the Lord? as the Apostle saith, in the House of the Lord? as S. Ambrose, in the Houses and walls of the Church? as S. Hilary, in Ecclesia as Theodoret? in the Holy places of the church as S. Chrysostom? in the chair of S. Peter, as S. Barnard saith. If as both, than who hath done so but the Pope? Neither need we much to stick at the swelling words of the same S. Barnard in another place, Tu es Sacerdos magnus, & Pontifex Summus, tu princeps Episcopurum, tu Haeres Apostolorum. Tu primatu Abel, Cubernatu No, Patriarchatu Abraham, Ordine Melchisedec, Dignitate Aaron, Authoritate Moses, judicatu Samuel, Potestate Petrus, Vnctione Christus. This sentence of S. Bernard, though it seemeth he was somewhat carried away with the overflowing stream of his Eloquence, yet it appeareth his purpose was to draw the Pope to a more serious consideration of his duty. But the Popes and their followers, which ought to have tempered it with humility, have made it but a step and advantage to their Elation, Anton. sum. p, 3. c. 22. as appeareth in their Decretals and Canonists, where they arrogate and assume to themselves Plenitudinem potestatis & scientiae, See M. Down ham of Antic. lib. 1. c. 5. and that they have one and the same Tribunal with God and Christ jesus, and that Christ and the Pope are but one and the same head of the church. Which titles none but the king of pride durst to take upon him. Let us yet go forward, and see how he is further revealed in the time of his Reign, and how the prophecies of that time also were fulfilled, we have before considered the description of his reigning, and how he sitteth on the seven headed Beast. Now of the time: which falleth out to be likewise 666 years, or thereabouts. For that is the number of the Beast, Rev. 13. saith our Evangelist. And if we add this to the former number, we come again to another strange and wonderful concurrence of prophecies & events, times and actions, namely the year 1366, and 1400, whereof we will speak hereafter, when we have taken a view of the actions that fell out in the mean time, namely, in the end of the said first 666 years, and beginning of the second, and somewhat considered what manner of men reigned over the Roman state, during the second term of 666 years. First therefore, as the Apostle prophesied, that there should be an Apostasy, so there fell out (about those times especially) diverse great and lamentable Apostasies, such as the like were never seen, neither can the like be expected in any time to come: namely, first about the year 760 the great and woeful rent and departure of the East Church from the West, by reason of that wicked contention between the patriarchs for primacy, and that abominable doctrine of Idolatry, which an Historian very Christianly calleth execrable. Secondly, the woeful rent, and departure of the west Empire from the East, by the Pope's setting up of the French kings Pipin and Charles. Thirdly the rent and division of the greatest part of the East Empire from their lawful Prince, by the sudden and great victories of the wicked Saracens in Asia, sent of purpose to plague christian's (I think) for their Idolatry, as they do object it unto us unto this day. And fourthly the lamentable spoil and falling away by that means, not only of those seven excellent churches, whom S. john by his Epistles so strongly fortified and forewarned: but of all the rest of the flourishing Churches of Asia, which yielded either by fear or force, to the overflowing Impieties of Mahomet, o lamentable times! O times never without grief, and shame, and tears of Christians to be remembered! Within a few years, and as it were with a sudden flood and inundation of impiety, blasphemy, and filthiness, the great and mighty kingdoms of Arabia, Syria, Palestina, Phoenicia, Anatolia, Persia and Media, and many other Countries, the famous churches of jerusalem, Antioch, Ephesus, Nice, Galatia, and all the rest of the lesser Asia, which the Apostles had so diligently planted with their doctrines, which the Martyrs so plentifully watered with their blood, & crowned with their Confessions, yielded to the horrible blasphemies and Idolatries of Mahomet, with infinite effusion of Christian blood, and murder of Souls. What Apostasies were ever like to these? or how can we look for the like in any time to come? Say that we should imagine an Antichrist yet to come, can we have the prophecy of the Apostle S. Paul concerning an Apostasy precedent so fulfilled? Hath all the Christian world now sufficient room or place, wherein the like Apostasies may fall out? What do these Summi Pontifices, these Universal Bishops, which would needs be the Head of the Catholic Church in the mean time. Let us take a short view of their actions also in general and particular, and see whether it be possible for any Antichrist hereafter to do the like. The first great action that we meet with of theirs, is the putting down of three kingdoms to advance themselves; according to the prophecy of Daniel, concerning the Little Horn, before whom three of the other Horns fell. For first they drove the Grecian Emperors out of Italy, upon the quarrel concerning Images, by the help of the Lombard's. Secondly, having subdued the Lombard's by the help of the French, they drove out the French by their own dissensions, and the help of the Germans: and lastly, they expelled the Germans also by raising factions amongst themselves: the Histories whereof, because they are too long for this place, & are well collected by the learned Mornay, I think needless here to prosecute. Is it possible for any Antichrist to come to do the like? Are there any such three kingdoms in the Christian world, every one of them having command of Rome and Italy, to be put down hereafter, to make room for another Antichrist? And it is to be observed, that this first Action containeth in itself, manifest Treason and rebellion against their lawful Princes the Emperors, whom Gregory and all the Bishops of Rome before him had acknowledged to be their gracious Lords. Colimus Imp. ut hominem a Deo secundum soloque Deo eminorem. Terul. ad Scap. Whom they were bound to obey, as those to whom God had given power over all men. The second great action, was their ambitious and Luciferian exaltation above all Bishops, Patriarches, Princes, and Emperors, in taking the title of Universal Bishop, and usurping power over them by excommunications, deprivations, interdictions, and other sentences: encouraging sometimes their Enemies, and sometimes their subjects against them: as they moved the Lombard's against the Emperors, the French against the Lombard's, and cherished factions and divisions amongst the French, and thereby still increased their own power and dominion. And in this they advance themselves against God, and our Lord jesus Christ, to whom only the Supreme and Royal Priesthood after the order of Melchisedek is confirmed by the oath of God himself: and that individually, as we noted before: and who hath placed Kings and Emperors in their supreme places. A third action is the lawless pardoning and dispensing with horrible and crying sins, still to advance their own authority. As namely, their dispencing with the horrible Parricides, Treasons and Rebellions of Phocas, who murdered not only the Emperor Maurice, but all his male children; namely Theodosius then crowned, Plessis. Tiberius, Paulus, and justinian, Peter his brother, Constantine a principal Senator, and divers others. And this is that Phocas notwithstanding, whose actions they all to this day justify, and Baronius will have us to believe that he was a good Catholic. Although he can show no testimony of his repentance, but that he sent his own picture and his wives to Rome, which were presently set up in the palace. And in this point also the Popes advanced themselves above God himself, who never pardoneth sins without repentance. But this Phocas, three years after the murders of Maurice and his sons, Plessis. hearing that the Empress Constantia and her daughters were kept secretly hidden in a Church, sent certain Souldjers to make them away. But Cyriacus the Patriarch of Constantinople withstood them: and would not deliver them, till he had taken an oath of the Tyrant, that he would do them no violence. Whereupon this good Roman Catholic conceived a deep and inplacable hatred against the Patriarch, and for the present put them in a Monastery, but about a year after caused them all to be murdered: and so Phocas four or five years together continueth still a murderer, adding to his parricide perjury, and to his perjury parricide, with extreme hatred against the good patriarch Cyriacus, that would not approve of such hideous actions. But the Roman Pontifex made good use hereof. For thereupon, and by slattering this Catholic Phocas, he obtained of him the title of Sovereign, Catholic, or Universal Bishop, which from that time to this they all maintain. A fourth noble action was their violent and open usurpations, of the Territories and Lands belonging to the Emperors, their lawful Souverains: which they got partly by the Lombard's, partly by the French: another act of perfidious Treason and rebellion. A fifth action was their favouring, exciting and countenancing of Subjects to rebel against their lawful princes, and to depose them, as they did the French against the Emperors of Greece: Pipin against Childerick of France, and Advaldus the Lombard against the king his Brother in law, all to serve their own turns. And this also the pope's to this day do allow and maintain, still reaping the fruits, and enjoying the Territories and lands, which they got by these practices. A sixth action is their horrible Idolatry, in the erecting and worshipping of Images, which howsoever they labour to blanche, excuse, or defend with subtle or Sophistike distinctions, which cannot be proved by the Scripture (as they ought to be, for Vbi Scriptura non distinguit, neque nos distinguere debemus, quia sensus nostri & enarrationes sine Scripturis testibus non habent sidem:) yet both at the first beginning and ever since it was still judged to be open and manifest Idolatry, and that not only by godly Christians, vide Agrip. de van. sci ●. 57 Morton in Apol. cath. li. 1. cap. 46. lo Pic. Mir. in Apol. as at the first by the Churches of Graecia and Asia in the East, and of France and Britain in the West, and by many godly men in particular, but also by Turks and jews, which do utterly condemn it, as it is used by the Papists, for mere Idolatry, and unexcusable: See the place Esai 41, 21, 22, 23, 24. & such like, and consider how it can be answered by their idle distinctions of Image & Idolum. lat●ia & donlia, &c to which we may add the Canonising of Saints, and making them to be publicly invocated in their solemn Leiturgies, therein taking upon them another individual property of God, who only maketh Saints, and so committing manifold blasphemy, joined with Idolatry of invocation. And a seaventh or last notable action is the public declaration and proclamation to the world, that they hold themselves absolutely lawless, and that if the Pope neglect his own Salvation and others, and thereby draw millions of souls into hell with him, yet no man may judge of him, no man may reprehend him. These were the first, and the general actions of this seaventh Head of the Septimontan city. And all of them are justified and maintained by the Popes, and by all of them with one consent, from their first perpetration and beginning, unto this day. All of them take the benefit, all of them do allow and approve of these things, magnifying these their Predecessors, justifying their succession from them, and maintaining their Decrees and Actions: holding this for a Principle inviolable, that they will not confess themselves to err in any thing, as Thuanus hath observed. Thua● Whereupon I demand, Whether they do not all of them thereby declare themselves to be that Son of Perdition, that exalteth himself against, and above all that is called God, or that is worshipped? And I demand, whether such things have been done in any other kingdom or nation under heaven, and whether we may expect such things to be done by any Turk, jew, Pagan, or any other person whatsoever, in Rome the place determined, in any time to come? Now let us see and consider of the particular actors of this Antichristian person during the time of his Reign, which from the former Period, must continue for 666 years more, or thereabout, and in every one of them, I desire thee (Good Christian) to consider, which of them all is not Homo peccati sedens in Templo Dei. that man of sin that fitteth in the Temple of God, and is worshipped, and exalteth himself above all that is called God, or is worshipped; etc. And also what may be thought of the whole succession taken together. Anno Domini 707 Constantine the Pope would have his foot to be kissed, like another Dioclesian, thereby making evident demonstration, King of pride. if not in words yet in deed, that he claimed to be his successor. Onuphr. And it defence of Images he openly resisted Philippicus the Emperor of Greece. But justin, and Anastasius tyrants and Murderers submitted themselves unto him, and approved his Decrees. Idolatry and rebellion. This adoration, rebellion, and Idolatry the Popes have continued ever since. Anno 720 or thereabouts, Gregory the second and third continued the same Idolatry and rebellion, and caused all Italy to withdraw their obedience from the Emperor Leo. and to deny their Tributes, because he had commanded Images to be broken and burned, and for the same cause also excommunicated him, & took to themselves the Cottian Alps, Cursing Princes. by colour of gift from the Lombard's. Anno 749 Zacharie encourageth and assisteth Pippin to depose his master Childerick king of France, and to take upon him the kingdom of France, which was afterwards confirmed by the Popes that followed, for which the said Pippin gave to the pope's the Exarchat of Ravenna, which belonged to the Grecian Emperor. Anno 756 Stephen who cofirmed the kingdom of France to Pipin, this man would be carried upon men's shoulders, which his successors have continued ever since. Anno 757 a notable Schism, wherein Constantine the second got the papacy by money and arms. This Schism is reckoned the ninth. Anno 772 Adrian the first, a valiant defender of Images and ldolatrie. Changing. He began to grant privileges and dispensations. In his time there was held a counsel at Rome, wherein the pope with the consent of the Counsel, First horn put down. clearly to cashier the Greek Emperors & thrust them out of all, made Charlemagne prince of the Senate, Dist 63 can. Adrian. papa Roman etc. this was Adrian the first. giving unto him the power of investing the pope. And as Mornay collecteth out of Sigonius and others, the pope acknowledged to hold of him Ravenna and other pieces by fealty and allegiance, adoring him after the manner that was used to the ancient princes. Yet no sooner was charlemain dead, but they wrought upon the good nature of Lewis his son: and about Anno 816 Stephen procured himself to be chosen and consecrated without consent of the French Emperor, Second Horn put down. and so Paschatis and others after him. Whereupon followed Schisms, Seditions, and Murders, in the times of Eugenius, Gregory, Sergius and Leo. Anno 854 pope joane. The kingdom of the whore. Sexum mentita veritatem faemina,— To whom also it is said that the Devil answered in verse, Papa, pater patrum, papissae pandito partum. A story omitted by some for the filthiness of the fact, saith Rainulphus: but averred by so many and so learned authors, that it will never be blotted out. Polychron. whereof I have spoken before. Anno 856 Benet the third, Schisma 12. Anno 860, vid. dist 19 Si Romanor. Blasphemy. pope Nicholas who admitteth that the Old and New Testament were to be received by virtue of the papal decrees. And if any man will say, that this was but by way of argument, let him consider of some other of his Decrees. As that, that none presume to reprehend his judgement, nor to judge of it. 9 q. 3. patet. That the pope may not be bound or loosed by any secular power, Dist. 96, satis evident. He boasteth that he is God because he is called God, and God cannot be bound, or loosed by any man. Dist. 19 That all the popish Decretals be observed, etc. All these Decrees have his Successors maintained, and do mainteyn them to this day. Anno 868, Adrian the second. This man caused a Counsel to be gathered, wherein it was decreed, Dist. 63, Adrian 2. that no Lay Prince or Potentate should intermeddle with the election of any Patriarch, So here the French Emperors were quite cashiered. Rensu. & alij. Metropolitan, etc. are these pettie-matters, or are these proofs insufficient? Anno 872, joannes, who crowned three several Emperors, all living at one time, thereby giving occasion to most grievous civil wars, to the infinite effusion of Christian blood. Exalting himself above God, And this man granted pardons to them that were dead. After him Martinus, Adrianus, Stephanus followed in the same steps. Anno 891, Formosus made Pope by a great schism. Anno 896 Boniface by tumult and faction. About this time Sanctimonia & Pietas omnis Pontifices dereliquit. Platina, Respond Suares. Pantal. etc. Anno 897 Stephen by Schism. He caused the carcase of his Predecessor Formosus to be taken out of his grave, condemned of Simony, and cast into the river of Tiber. And so they continued in Schisms and tumults between the Factions of Formosus and Sergius from the year 891 until 907. Anno 906 Sergius a notable Schismatic. Famous for abominable filthiness with the Noble Strumpet Marozia, Kingdom of the Whoore. by whom he had issue, john, who afterward obtained the papacy. And about this time the impudent, and filthy whore Theodora, and her son Albericus, with her two daughters Marozia and Theodora in filthiness like their Mother, governed all things in the Church of Rome. Whereupon Baronius beginning the story of these times, confesseth it was an Iron age, barren of all goodness: and a Leaden age, abounding with all wickedness. For this Theodora got the kingdom of Rome, See Plessis ex Leithpr. & Pantal. saith the History, by whoredom with Pope Sergius, and continued it to her posterity, by advancing her Paramours, and her daughter's Paramours or Bastards to the papacy, and prostituting her daughters to the Pope's succeeding one another. Proh dolour! Sic Baronius, Quid ad haec Suares. e●quid pudet. proh dolour! (saith Baron) Here thou mayst see the abomination of desolation in the church. So proclaimeth our great papal Annalist. How then hath it been removed therehence since that time? Yet behold greater abominations. Anno 932, john, called of some the eleventh, In reckoning of these john's there is great difference among Chron●l. of others the twelfth, the Paramour of Theodora, as some say. Anno 938, Stephen the eighth made Pope by the power of Marozia, and Hugo king of Arts her husband. Anno 956 Octavian, otherwise john son of Marozia by Sergius, was made pope by Aberik, the son of Theodora. This john was made pope, Monstrum homminis. Platin. being but a child, and after grew to be most beastly in Adultery, making the palace of Lateran Prostibulum, Au. Incest. Plessis ex Pantal. & la●●th. a Sty or Brothel house (saith the author.) He used adultery with Raineria, Stephana, and many others, and committed rapes with such violence and outrage, even in the most holy places, that women durst not come to the Church, for fear of him. This is he that caroused in wine an health to the Devil: and playing at dice, used to call jupiter, Venus, and all the Devils to help him, and at length was slain by the devil, being taken in adultery, as some writ. And so the Rule of these Harlots and their children, in the open sight of all the world, continued in Rome almost an hundred years. What pope? what Cardinals? what succession from Peter was here? and where shall we find the Whore, where shall we find Antichrist, if this were not he? Is there any History or record whatsoever, of any prince or Monarch, Savage, or Barbarous, jew, Turk, or Pagan, of ancient or later time, that can show measure of such abominable and horrible practices: and yet see more. Anno 964, Leo the vl was made pope, in whose time a Synod was held, Plessis ex Albert. Crants. wherein Pope Leo with all the Clergy and people of Rome, to avoid the French (as they had before the Grecians) granted, and confirmed to Otho, the first King of the Germans, and his successors, authority to elect, and ordain the Bishop of Rome, pronouncing Anathema, and banishment, or death to them that should do the contrary: and confirming by oath to him and his successors, all that which they held by donation, or otherwise, from justinian, Charles, Pipin, or Arithpertus, declaring that whosoever should hinder the effect thereof, should by the Law julia, incur the punishment of high Treason. So now they were become subjects to the German Emperors. How long did they hold it? Otho was no sooner dead, but that in the year 974, Boniface the seaventh, contrary to the Law, and to their oaths, was made Pope by sedition and murder, having strangled his predecessor, Benet the vl; and put out the eyes of john, that was chosen against him. And so the Popes and Clergy of Rome; who first rebelled against their Liege Lords the Grecian Emperors, and after against the French, Third Home put down. Go up against the land of rebels. jer. 50.1 became now perjured, Traitors, and Rebbels against the Germans; usurping their Rights, and invading their territories. Anno 995, Gregory and john Schismatics. And thus have I run over about three hundred years of the reign of Antichrist, from the time that the Pope was become universal Bishop, had set up his kingdom of Idolatry, and dispossessed the Emperors of all Italy. And if these seem not evil enough, Behold yet greater abominations. Anno 998, Silvester the second got the Popedom by the help of the Devil, to whom he did homage, Kingdom of the Devil. Fasc. Temp. Volat. Plessis ex Pantal. Quid ais Suares. which was so well known, that diverse of his Successors made those devilish Arts their profession. Was this the Chair of S. Peter? are these his Successors? If these be not, who are their Successors? Benet the eight, and john the one and twentieth, And of these Necromantic pope's there were 22. saith Napier, one of Zegedin. And this being now the seat of the beast & the devil, how hath it been recovered from them since? Respond. both Magicians. Benet the ninth, otherwise called Theophilact, the scholar of Silvester. This Benet sacrificed to Devils in woods and mountains, and by Magic practised to get himself the love of women, (saith Cardinal Benno.) Silvester the third, and Gregory the sixth, also Magicians. And at this time, being about 1046 the Sea of Rome began to show itself like the Devil, having three heads like Cerberus: namely, Silvester the third, Benet the ninth, and Gregory the sixth. Anno 1048 Damasus got the popedom by poisoning his predecessor, and intrusion: shortly after whom followed two Schisms more: Yet the kingdom of the devil. and so we come to the renowned Gregory the seaventh, otherwise called Hildebrand, famous for negromancy, Blasphemy, Sacrilege, He also threw the holy sacrament into the fire. sic Benno. Respond Suarez. Perjury, Simony, Treason and murder: the Trumpet of Sedition, and firebrand of Civil wars, who ruled all things at his pleasure, in the times of diverse of his predecessors, until he had gotten the papacy to himself, which is said to be in anno 1073. Anno 1080 followed another notable schism for one and twenty years together. O abomina●ionem de olatonis. Plessis. ex Lamperto Herveld. Respond Sua▪ Anno 1103, Anselmus Archbishop of Canterbury in a Synod, publicly declared, that by forbidding Priests to marry Sodomy became frequent amongst them. Anno 1118 followed another Schism, in number accounted to be the two and twentieth Schism of that Sea, and that was no sooner ended, But anno 1124 another Schism being the three and twentieth, and anno 1130 the four & twentieth schism, and so for many years one schism followed another, which continued till the year 1138, 〈◊〉 of cursing Psal. 10. vid. H●eron in iocum. the Popes still cursing and excommunicating one the other, whereby arose many factions and seditions in Rome, in the time of Innocent the second, which continued still to 1188. Anno 1154 Hadrian the fourth thundered out excommmunications against the Romans, until they had driven their Consuls out of the city, and likewise against the Emperor Frederick, for holding his left stirrup, and putting his own name before the Popes, and thereupon sowed the seeds of Rebellion in the Empire. Anno 1177 Pope Alexander most insolently treadeth upon the neck of the Emperor, Plat●n. Biblian Pless. ex Pant. etc. when he had submitted himself to him, his Clergy singing in the mean time, Super aspidem & Basiliscum, etc. Anno 1181 Lucius the third, of whom that moderate Elogium, which I will recite for a breathing & recreation to the Reader. Lucius est piscis, rex atque tyrannus aquarum, A quo discordat Lucius iste parum. Devorat hic homines, hic piscibus insidiatur. Esurit hic semper hic aliquandò satur, Amborum vitam si lanx aequata notaret, Plus rationis habet, qui ratione caret. Which may be thus Englished: Lusy the fish a tyrant is, or king of fish by title, From him Pope Lucy differeth in nature but a little. The fish hunts fish, men to devour the man doth exercise: The fish is sometimes satisfied, the man will nought suffice. If both their lives were laid in scale, & weighed with equal hand, More reason would be found in him that none doth understand. Anno 1188 Clement the third filled all things with robberies and murders, while he sought to get the kingdom of Sicily by arms, as escheated unto him. Anno 1198 Innocent the third excommunicated King john of England, Full of cursing psal. 10, 7. another spexhall mark of Antich. and filled England with Rebellions and murders, till he had forced the poor King to yield up his crown, and yet so he could not be in quiet. The same pope also excommunicated the Emperor Philip, and published the five first books of the Decretals. Anno 1215 Transubstantiation was decreed and confirmed in the council of Lateran, consisting of 1300 Praelates: whereupon ensued the Idolatrous worship of the Sacrament. Anno 1223 Gregory the ninth excommunicated the Emperor Frederick, He loved cursing psal. 109 and sent him to war against the Saracens, and in the mean time took Apulia from him, absolved the Emperor for a great somme of money, and then excommunicated him twice again. He canonised Francis and Dominick, whom their followers compare with our Saviour Christ, and are by the Pope allowed. Anno 1243 Innocent the fourth excommunicated the Emperor Frederick the second again, and corrupted some of his household servants to poison him. The Pope's succeeding for many years continued in most disloyal and wicked practices against the Emperors, of whom I will not speak particularly, because me thinks I stay too long from the most excellent and renowned pope Boniface the eight, anno 1290, or 1300. Who cometh in with a pageant of Antichristian pride, fulfilling all the prophecies concerning the Revelation and Reign of Antichrist, the place Rome, and the state of Rome, the thousand two hundred and three score days in the Apocalyps being fulfilled, and the 1290 days of Daniel also being expired, Dan. 12. the time▪ drawing near to the 1335 days of the same Prophet, which containeth fully twice 666. Another great concurrence of prophecies. The actions suitable, first he reneweth the jewish Ceremony of a jubilee, by consequent denying, Respond Suarez. that Christ jesus coming in the flesh had ended all jewish Ceremonies, and brought in an eternal Sabbath and jubilee. By the same he maketh a change of times, and by his Indulgences he dispenceth with laws. He sheweth himself one day in Pontificalibus, as Pontifex Max. the next day in Imperialibus, with a naked sword before him as an Emperor, and absolute head of the Roman Empire, arrogating to himself (in his Decretals, and namely in the Sent, which he published) fullness of knowledge and power, and so boasting that he is God. Claiming supreme power and dominion over all princes, Kings and Emperors, and so advancing himself against, and above all that is called God. Pronouncing full remission of all sins, not poenitentibus, as our Lord jesus Christ did, but visitantibus Apostolorum limina. These things doth this man, a Murderer of his Predecessors, (if we believe Collenucius) a nourisher of intestine wars amongst Christians (as he did in Greece) a rebel to his Sovereign the Emperor, forbidding all Clergy men to pay Tribute to Kings & Princes, as he doth in the Sent. a stirrer up of Treason and Rebellions, by excommunicating princes, and absolving their subjects from their allegiance, as he did the French: An Heretic in denying the soul to be immortal, an Incest with two of his own Nieces, and a confederate with the public and professed enemies of our Saviour Christ, the Saracenes, whom he entertained in pay against the Christians in Sicilia. Can there be any more in a lawless man, in the man of sin, in Antichrist? Yet this man's Acts and Decrees all his successors have, and yet do maintain defend, and imitate, as occasions are offered, so making themselves one with him. Then followed Clement the fifth, not only in publishing the Clementine decretals, as his predecessor did the sixth: but in excommunicating of Princes and Free states, Cursing nations. Balaam. namely the Venetians, Florentines, and Luccanes; and after him john the 21, 22, or 23, (for they cannot agree upon the reckoning) an open Heretic, denying that the souls of good men should see God before the last day. He published Septimum Clementinarum, he also excommunicated the Emperor, and stired up rebellions against him. Tell me good Christian, and give me Instance, but in one of these, which of them was not the man of sin, sitting in the Temple of God, advancing himself above all that is called God? Which of them was not Rex superbiae? And if in this Catalogue I have omitted any, it is but some few, which continued but for short times, and so could not do much; but that they did was like their predecessors. Now shortly after the time of the said john, last spoken of, followed that noble schism, which lasted forty or fifty years together, one pope sitting at Avinion in France, the other at Rome in Italy, continually cursing and excommunicating one the other: and in this time, saith the Carthusian, I know not who was Pope. Where then was the Succession? Where was the infallible chair? How can we now know who is pope, seeing they knew it not themselves? And by this notable schism we are brought to the fulfilling of many prophecies, & prophetical numbers, accompanied with so many, and such great actions, as the like are no where again to be found, but in this Antichristian succession. But if any will object, that these things were not done by all of them, I answer still with Salvianus: Neque homicidae semper occidunt. And again, Etsi hoc commune omnibus non faciebat actus, commune tamen omnibus faciebat assensus. For which of them reform or reproved any of these things? Which of them shown any disallowance or dislike of them? Which of them hath refused the adoration given to Constantine? Which of them hath restored the Towns and Provinces Traitorously and rebelliously gotten from the Emperors, their Liege Lords, to whom they had sworn fealty? Which of them abrogated the decree de Majoritate? the Idolatrous worship of Images? or other decrees or decretals made by Innocent, Boniface, Clement, or john? Which of them I say, hath put down the great Bawdy house of Sixtus, or reproved the Incests, Rebellions, negromancy, Sodomy, unjust excommunications, or other sins of their predecessors? And I demand, Whether any man, jew, Turk, Infidel or devil can be imagined, or any time hereafter can be expected, wherein such a consent, and concurrence of Prophecies and events, with the judgements of godly learned men can be imagined to come? For if we take daniel's aera, that is, the ceasing of the daily Sacrifice, by the destruction of jerusalem and the Temple, which was in the year of our Lord 70, and add unto 70 that number 1290, limited by the same Prophet, Dan. 12. it cometh to the year of our Lord 1360, about which time the excellent john Wicklieve in England, and shortly after johannes de Rupescissa in France, whose labours upon the Apocalyps are said to be extant, prophesied, or rather, declared many prophecies out of the Apocalyps, concerning Antichrist, amongst which that is notable, which the Carthusian recordeth, that there should arise two Antichrists, etc. And in the very next leaf the same Author showeth, that within few years after there did arise two pope's, one at Rome, the other at Auinion, each of them called Pont. Maximus, and exercising all manner of Antichristian impieties, having mouths full of cursing, as the Prophet speaketh, and so making that grievous schism, like to the which was never heard of in any Christian Church, whatsoever. And this schism began about the year of our Lord 1378, and continued fifty years, as some do account, namely to the year of our Lord 1428, or thereabouts. Within the compass of which fifty years, the number of many other prophecies were accomplished, & accordingly many other things very observable, were done in the Church of Christ; whereof some shall be remembered. For besides that number of 1290 the number of 1335, to which the Prophet Daniel gives a blessing is also fulfilled. For account that from the desolation of the Temple, and ceasing of the daily sacrifice, which happened about the said year of our Lord 70. Add (I say) to that 70 the number 1335, and it cometh fully to the year of our Lord 1405. Again, if we take the Apocalyptik number 666 double it makes 1332, add that to 70, & it maketh 1402, or take the Apocalyptick number of 1260, and add that to S. john's aera, which is the ascension of our Lord, and was in the year of our Lord 34, or 35, and it maketh 1394, or 1395, which is also within ten years of the former numbers. The like may be said of the number of 42 months, which yields 1620 days, and of three days and a half, which accounting twelve hours in the day, as our Saviour Christ doth, yields 42 hours, and every hour to be reckoned according to prophetical accounts, a sabbath of years, or seven years, ariseth to l260 years. So a time, two times, and half a time; every of these reckoned from the Ascension of our Lord cometh to the same year 1394: all concurring within the fifty years above mentioned, and making a great concurrence and consonance of Prophetical years. So that here we may boldly say, that seven thunders, namely many Prophets uttered their voices, that is to say, Psal. 29. the voices of God mighty in operation, like to the thunder, as the Psalmne speaketh, in a time doubtless, which the Allseeing spirit of God, to whom all times are present, would not have so marked out, but for some special purpose. Let us then consider the actions of these times, and see, whether they also be not suitable to these prophecies. The actions of the pope's we have briefly touched before, Now let us see the works of God in these times, which truly are wonderful, Psal. 111. and most worthy to be remembered. For shortly upon that year of our Lord before remembered 1405, God assembled his whole church of Europe, Italy, Brittany, Germany, France, Spain. In this order they are named Consil. Basil. Sess. 1. consisting of five great and worthy Nations, three several times, in three great and general Counsels, and in every one of them, notwithstanding all the power of the Popes (a thing not a little to be wondered at) it was decreed, that the general Council was and ought to be above the Pope, and that whosoever denied that Truth, was an Heretic, Anathema. And thereupon in the Council of Pisa, being first of the three, the two pope's then standing in schism, were both declared to be Heretics, and unworthy, and compelled to abdicate, and another was made pope, namely, Alexander the fifth. And to this council there came learned men out of this our Country of England, as well as out of other nations, and were entertained by that famous and excellent learned Chancellor of Paris, Gerson, who declared the consent of the Church of France with the English church in that matter. Shortly after this the Papal Church had again three pope's together, and so became Triceps, like to Cerberus: and so the great city (saith Luther) was divided into three parts, according to the prophecy Apoc. 16. Soon after that therefore was assembled the second great council of the said five Nations at Constance. And therein it was again with great consent, namely of 900 Bishops and learned men, fully concluded and decreed, against the Pope's Law, that the Council is above the Pope, and hath authority immediately from Christ, unto which all, of whatsoever state or dignity, etiamsi Papalis, albeit the Papal, is bound to obey. And yet in the same council, the pope shown himself in his Antichristian pride, riding to Church on horseback, the Emperor of the one side, and one of the Prince's Electors on the other side, leading his horse: yet in the same Council the godly Bohemians johannos Hus, and Hieronimus Pragensis, openly protested against the Pope: saying, that if he did not follow Christ in his life, he was not Christ's Vicar: for which & other like sentences, they were condemned and burned, contrary to the public faith, and safe conduct of the Emperor, and to the eternal condemnation of all Popish faith and fidelity. And yet in the same Council God himself overruled their voices, and caused them to decree against the Pope's canon law, as aforesaid. Thirdly, within the same compass of years, there followed another great Council at Basil, of the same five Nations; Sess. 38. Fasc. tem. 88 Carleton of Iurisd. pa. 276. Wherein after much contention and disputation, it was decreed again contrary to the Pope's common law, and his great Proctor Panormitane, that the Council is above the Pope, and that the Pope hath not power to dissolve, prorogue, or transfer it to another time or place. And whosoever denied that verity, should be judged an Heretic. Yet against all these Counsels, the pope's and all their Successors ever since have, and to this day do oppose themselves, in maintaining their Antichristian power, Articulos solvit synodumque facit gevera●em. elation, and authority: affirming, That the Pope only may make a general Council and cannons, and that to him a man may appeal from the general council, and that the Council can determine nothing without the Pope; and so that he is above all general counsels, still continuing also in their abominable Idolatry, filthiness, and wicked practices. And so all the Popes since that Council of Basil stand openly declared Heretics, by the consent of all the Christian Churches of Europe, in three great Counsels. Clemangis. But to cross these, the Pope gathered another council at Rome, wherein after a solemn Mass, of Veni Creator Spiritus, If th● be denied let them show forth but one act or decree of that Council. there appeared a hideous and dreadful owl, and the Council shortly after, without any thing done, dissolved. Neither hath the Antichristian Sect any thing to object against the Decrees of those three former Counsels, See the history of this counsel set forth by Pet. Scave & judge whether it were any thing else but a saction. unless it be a Conventicle, and conspiracy of their own faction at Trent, where the five Nations did not meet. What then shall we say to these things? Were not these extraordinary great actions, or are not these actions suitable to the Prophecies? or may we ever expect the like again? Whether then may we not here safely rest and fix the eyes of our attention and contemplation upon this notable period, so many times pointed out and defined by God himself, and accompanied with so great and notable events, as happened within this one Centure of years, or little more, namely from the time of Boniface the eight, till the Council of Basill. In the beginning we see the Pope like a God, proclaiming a jubilee, and thereby changing times and laws, renewing a jewish Ceremony, and thereby denying that Christ is come in the flesh, claiming the absolute Lordship and command of all the world, as well in temporal, as in spiritual things, excommunicating great and virtuous Princes for small faults, and yet he himself weltering and wallowing in Egyptian filthiness, and incest with his own Nieces. Then great schisms in the church, his Successor mounted on horseback, the Emperor & Prince Elector leading his Palfrey by the bridle, with many such like notes of more pride and elation, than was ever read or heard of to be used by any mortal man whatsoever. And in the end the Pope, notwithstanding all his pride and Luciferian exaltation, by three great and general Counsels gathered out of all Christendom, declared to be an Heretic, which in respect of the greatness of his Sea, his followers, his long continuance, and other circumstances, must needs be understood the greatest Heretic, of all that ever were or can be; and so by undeniable consequence declared to be Antichrist. Not so, will some Babylonian peradventure say. It is not any of those circumstances, nor all of them, can make him the greatest Heretic, no more than Arius in his time was therefore accounted the greatest Heretic, because the whole world (as it is said) became an Arian; but because he denied one of the greatest points of our faith, namely, the equality of God the Son, with his Father, and therefore was called Christomachus. Be it so: yet I think no man will deny, but caeteris paribus, the circumstances aforesaid will both augment, and aggravate the Heresy. But let us consider first, the greatness and extent of that point, which the said three general Counsels condemned for Heresy: secondly, what other Heresies, and how many and great the Pope doth maintain, and if either that point so condemned be great, yea very great, or that he maintaineth more or greater, than any other; then will I leave it to thine own Conscience Christian reader, to judge and determine, whether the Pope be the greatest Heretic, that ever was or not. And because it is not my meaning either to build upon weak foundations, or to make long work, of that which is ready at hand, I desire thee to consider of the terms of this disputation, ut constet quid sit id qou de agitur: First I say, I desire to know whether thou dost hold, that there is a Rule of the Catholic faith, whereby to judge of Heresies, which rule ought to be certain and known to us; as not only the Fathers, De verbo dei, l. 1. c. 2. but we at this day do all agree, and Bellarmine the great Champion of the Romish Church affirmeth; For (saith he) if it be not known it cannot be a rule unto us, and if it be not certain, it can be no rule at all. So saith the Scripture. Prov 22, 21 The words of truth are certain, and therefore was the Scripture written, Luc. 1.4. that we might know the certainty of that we have learned. Secondly, Summa provi dentia carere fuco voluit ca quae divina sunt, ut omnes intelligerent, quae ipse omnibus loquchatur Lailant. De verbo dei. l. 3. c 2. 2 Tim. 2. I ask how it is known, whether it be not known according to the literal sense, out of which effectual arguments ought to be drawn, as we also are agreed. For certain it is (saith the same Bellarmine) that that sense which is immediately gathered of the words, is the sense of the Holy Ghost: which I think he intendeth; so as it stand with other plain places: For in the Word of God no contradiction is to be admitted. God cannot deny himself. But the senses mystical and spiritual, which may be gathered out of the Scriptures are various, and therefore cannot be used for arguments to confirm points of Faith, because we are not certain, that they are intended by the Holy Ghost, as the said Bellarmine affirmeth out of S. Augustine. Lastly then, it resteth to know, what that rule is, and where to be found. Of which because thou mayst see, that I will not hide, or disguise any thing from thee: I find four opinions. Whereof none in my understanding can justly be reproved: for they all agree together in substance. The first is of the most ancient Tertullian, De prescript. who goeth no further for the rule of faith, then to the Vulgar Creed, The same as it seemeth is followed by Diony. Ar. commonly called the Creed of the Apostles, which (saith he) amongst us hath no questions, but such as Heresies bring in and make Heretics: To know nothing but this, is to know all that we ought to know. And they that do not believe this, are not faithful, are not Christians, are not to be admitted to dispute of the Scriptures (saith he. In Enchirid. ad Laur. ) The second is that of August, who affirmeth, this rule to be contained in the Creed and the Lords prayer: For (saith he) therein is the whole sum of all Christian religion, namely, whatsoever concerneth faith, hope, or charity. A third opinion is that of the common Catechistes, which add to the two before named, the Decalogue, and the doctrine of the Sacraments. The fourth is that which is now commonly embraced, which maketh the Scripture in general, to be the rule of faith. And in this Bellarmine also consenteth. My question therefore is, whether thou do not approve these rules, or any of them? if thou do, and do acknowledge, that these Rules, or any of them be certain and known to us, and to be literally understood, as Bellarmine confesseth, it followeth then to consider, who by these Rules shall be said an Heretic, and whether that be not clearly defined unto us by Moses, S. john, Deut. 12. Rev. 22. and S. Paul to be such a one, as doth add any thing to the true faith expressed in these Rules, Tit. 3, 10. or taketh any thing from them, and will not be reform by due admonition. To this agreeth Vincent. Lirinen. c. 32. Christi Ecclesia sedula depositorium apud se dogmatum custos, nihil in iis unquam permutat, Haeresis graece Electio latin, est sententia humano sensu electa, verbo dei contraria, palam docta, pertinaciter de sensa. Grossetest. Epis●. Lincoln. in Mat. Paris. nihil minuit, nihil addit. Then to the point: I ask first concerning that Article, by the counsels aforesaid decreed, That the holy Catholic church, being the body of our Saviour Christ, represented in a general Council, is above the Pope, and hath authority immediately from Christ, unto which the Pope himself, as a member to the whole, aught to obey, & whosoever denieth that verily is an Heretic: Doth not the Pope (as I said) and have not all the Popes since the making of that decree, maintained themselves to be above the general Council, and so denied that verity, and that no decree of a general Council is able to bind them, neither is lawful, if it be made without the authority of the Roman Pontifex? Ask Bellarmine their Advocate. Do they not maintain that he is the head of the Church? that he cannot err in matters of faith, and that all are bound to obey him, ex necessitate salutis? Are these things expressly and literally to be found in the Creed, the Lords prayer, the ten Commandments, the Sacraments, or any part of the Scripture? If they be, why did all the Christian Churches of Europe so many times determine against these Prerogatives of the Pope? If not, then whether are not these most great additions to that Rule, to which none must add, and from which none must diminish? If we will truly judge of the greatness of this Heresy, let us consider the greatness of the buildings erected upon it. For great buildings must have great foundations. First therefore upon this Supremacy over the Church of Christ, represented in the general Council, they have grounded their absolute power to call, begin, determine, end, prorogue, and transfer general Counsels at their pleasures, and also to confirm and allow, or to abrogate and disannul them. Which point if it be granted, they are sure, that nothing can be determined against them in any such Council. Then an absolute power over all not only Bishops and Prelates, but kings and princes will easily be inferred. For it standeth with reason, that he who is above the whole, is above every part, in toto & pars continetur. Then followeth their power to adjudge and condemn that for Heresy, whatsoever he thinketh fit. Then the power to excommunicate Nations and Countries, to deprive and depose kings and princes, & to give their lands for an Heritage to whom they will. And in a word, their absolute Anomy and lawlessenes, that no man may judge of him, no man may dispute of his judgement, or call it in question, though he draw millions of souls with him into hell; a prerogative which the Scripture never intimateth to be claimed by any but Antichrist, and never claimed by any but the pope; wherein all the authority, power and states of Christian kings, and subjects, prelate's and general Counsels, with their lands and goods, bodies and souls are given to the Pope, and that without appeal, revocation or question, whether he go to heaven or hell. judge then Christian Reader, whether this Heresy be not greater than that of Arius, Pelagius, Montanus, Ebion, Cerinthus, Simon Magus, or any other? Who although they raised damnable Heresies, yet never claimed such prerogatives? Yet you will say, that these Heresies maintained by the Pope do not deny Christ jesus, as it is said of Antichrist, that he denyeth both the Father and the Son. Well, if thou be not satisfied by that which I have said before, consider what other Heresies are maintained by the Pope, and how great they be. First in the Creed, when we believe in one God, 1 Tim. 6. 1 joh. 4. the Father almighty, who is a spirit invisible, whom no man hath seen at any time, nor can see; for he dwelleth in light inaccessible: is it a small Heresy, to maintain, that that most glorious and invisible spirit may be represented to us by the picture of an old man, painted upon a wall, or graved in stone or wood? Is this to be found in the express and literal sense of any the Rules aforesaid? When we believe in one Lord jesus Christ, who was borne of the virgin Marie, as a natural man (though not only man) crucified dead and buried as a true man, and ascended up into heaven; is it a small addition or Heresy to say, that this natural and carnal body now contained in heaven, is in so many thousand millions of consecrated Hosts upon earth, carnally flesh blood and bones? Must we now have so many millions of Lords, and the Virgin Marie so many millions of natural sons borne of her body? And our Saviour must have so many millions of bodies, that suffered upon the cross, died and was buried for us etc. Yea but Hoc est corpus meum, and God is Almighty, and can do what he will, and so we must believe. It is true he hath said, this is my body, but did he ever say, This is my carnal body, or natural Body: or this is changed, or shall be changed into my natural body? Is there one word to that effect produced by Bellarmine out of the Scripture, or out of any the rules aforesaid? He saith, This is my body. So it is said also, that we are members of his body, Ephes. 5. of his bones, and of his flesh. And the head of every man is Christ. 1 Cor. 11. Must we believe then that we are members of his natural body? If not, than it appeareth, Aug. Sent. 340, 341. de doctr. christiana lib. 3. 1 Cor. 15. that Christ hath another body, which is called mystical or mixed, namely his Church. There is also a spiritual body, as well as a natural, saith the Apostle. And may we not say, that he hath a representative or Sacramental body, 1 Cor. 11, 39 upon the words of the same Apostle concerning the Sacraments. 1 Cor. 10, 17 Now if there be so many kinds of bodies attributed to our Lord, where is that known and certain rule of Faith, whereby we are bound to believe that the words of the Sacrament are meant of his natural body? Of which of his bodies is it said, that it ascended into heaven? Of which is it said, that the heavens must contain him until the time of restauration? Of which is it said, that the flesh profiteth nothing? Of which I say of his bodies are these things said, if not of his natural? We must believe, that God is Almighty, and can do all things; but will he have us believe things contrary or contradictory? Esa. 40, 26. We must believe God hath ordered all things in number and measure. Wisd. 11, 17 For this is the difference between the Creator, and the Creature. joh 28, 25. And will he have us to believe, that a natural body created, Prov. 8, 29. should be contained in heaven, and yet dispersed in earth; carnal in substance, and yet invisible and imperceptible; finite in measure, yet infinite in places? one in number, and yet innumerable? Do they that affirm such a Transubstantiation, confess the son to be truly man of the substance of his mother, as the Creed speaketh? or do they agree with Eutiches? God's word is true, 1 joh. 1, 1. but would he have it without witnesses? He would have our eyes, ears, and hands, to be witnesses of the true incarnation of our Saviour. Marc. 5, 19, 30. Luc. 17, 17 Act. 1, 22 & 10, 41, He would have many witnesses to his miracles, twelve at least to his Resurrection, and in o'er duorum aut trium, etc. In the mouth of two or three witnesses every word shall stand: And would he have us to understand the words of the Sacrament, in absence, which hath no witnesses, nor any evident place to prove it? Look into Bellarmine, and show but one piece, word, or place of Scripture, that he bringeth to prove it. Christ worketh miracles: but will he have us to believe a miracle, where neither our senses can perceive it, nor he nor any of his Apostles doth say it? still I appeal to the Rule of Faith, which must be certain and known, as Bellarmine confesseth. And if this sense that they will have of the words of our Saviour cannot be known▪ or certain by any of the Rules of faith, then saith Bellarmine, it is no rule; and then I ask, whether this be not a great and wicked addition, which they have made in this point, for which so many godly Christians have been so cruelly martyred by them? Let us pass to another point, where we believe that our Lord jesus Christ shall come to judge both quick and dead, that to him the Father hath given all judgement, joh. 5, 22. as to him that is very God of very God. Athan. in Symb. Is it a small matter or addition, to say that there is an other summus Index, whom that eternal judge hath made (as they would have it) his Vicar general, Sovereign judge over all the world, Bellarmine. both of faith and manners, and that can make laws to bind the Consciences of all men. Dispense with God's Laws, give Indulgences for sins, and cannot err? Doth he who maintaineth such things confess the Son of God to be the only judge, or doth he deny his Divinity with Arius, To deny in fact is more than in word. in saying he hath need of a Vicar? For God is every where, if Christ also be every where, then to what purpose serveth a Vicar general. Mat. 2, 31. And where is this point certainly and literally to be found in any the Rules aforesaid in such sort as may stand consonant with other parts of the same Rules? If not, then whether doth he that affirmeth such things, confess the Father and the Son, Christum negat qui non omnia quae Christi sunt consitet. Ambros. Quisquis Christum, qualis ab Apostolis predicatum est, negat, Antichristus est. Hill. in such manner, as by the said rules we are taught? So when we believe in the H. ghost, who spoke by the prophets, who is the spirit of truth, that shall lead us into all truth, whom God promised to pour out upon all flesh, joel 2. Act. 2. Acts 10. & our Saviour Christ would have not only his Apostles, but Captains and Souldjours jews and Gentiles to be baptised with that spirit, and hath promised to give it to every one that believeth, Io. 7, 38, 39 Luc. 11, 13. and to every one that prayeth for it: Is it a small addition, to say that that spirit is now not to be found, neither in any particular believers, nor in any Christian Church, nor in any Nationall Council, nor in the Prelates, who are called the Angels of the church, nor in all the Churches gathered together in a general Council, but only in the Pope of Rome and his Church? Without whom no Decree of any General council must be held firm or lawful. When we believe the holy Catholic Church, is it a small addition to say, that this Catholic Church is now confined to Rome. When we believe the forgiveness of sins, is it a small addition to say, that we have this forgiveness by the Pope's pardons, and indulgences, either for ever, or for so many thousand years? Doth this agree with that article, wherein we believe, that Christ shall judge the quick and the dead? shall he judge, when the Pope hath pardoned, or shall he judge according to these pardons? Is it a small detraction from the commandments to leave out a part of the first? Is it a small addition to the Sacraments to make seven in stead of two, to add spittle and other such trash to baptism? Is this literally to be found in the rules aforesaid? is it known? is it certain? Is it a small addition to give to the Sacrament of the body of our Lord divine adoration? or is it a small detraction to make it private, and so to take it away from the common people, except set and solemn times, and the cup always? Finally, when we are agreed, that the literal sense of the Scripture is the most certain and safe rule of our belief, and that it hath in itself an incredible harmony and consent, and is the sense of the Holy Ghost; is it a small addition to this point, also to say, that the Pope is the supreme interpreter thereof, and judge of faith and manners? And that he cannot err? If this be known and certain, then why did none of the rules aforesaid express and say so? Why is it not expressed in the Scripture, why did no ancient general Council decree it? yea why did the three general Counsels aforesaid, decree contrary, that the general council is above the pope? Admit the case to be, that the pope judge contrary to the literal sense of the Scripture, must it be no error? Admit that he maintain, that the Scripture is to be received by virtue of his authority? that he may dispense with the commandments of God? that he is the general Commissary of God, assumed into the plenitude of power, are these small additions to the rules aforesaid? The like may be said of many other points, upon all which I thus propose, and refer it to thine own soul and conscience (good Christian) to judge if these be great additions and detractions, and more, & greater, than ever any other Heretic made to those Rules of faith before mentioned, and if they have been oftentimes reproved, and admonished for them, and yet still maintain the same, then, I say, I leave it to thine own soul to judge, Whether the Pope be not the greatest Heretic that ever was? And whether we may not well affirm him to be that Antichrist, than whom never any was nor can be greater, Dan. 12. and with the Prophet Daniel say, that they are happy and blessed, that lived unto these times, to see so great an Enemy of Christ his Church, and yet so disguised; so holy in name, and yet lawless indeed; so great a Prelate in show, and yet in deed so great an Heretic: Such a Vicar general of Christ, and yet indeed Antichrist, to be discovered and declared by three such great and general assemblies of the Church. It will percase be demanded, how I can call him an Heretic, that maketh the same confession of Faith, as we do. And I ask, if we confess the same faith, why doth he call us Heretics? But I think it appeareth sufficiently by that which hath been said, that in making so great additions to the true Catholic and Apostolic faith, he hath declared himself to be the greatest Heretic that ever was, and consequently that Antichrist. Let us then consider the signs of the times of Antichrist, and see whether they also do not concur in discribing men fit for such times and actions, fit to be ministers unto Antichrist, and who those men may be but the Roman Clergy: First our Saviour Christ giveth us a short but notable and notorious sign importing blasphemy, which is such a property of Antichrist, as no man can doubt of; Many (saith he) shall come in my name, and shall say, I am Christ, or anointed, Mat. 24. for so the word signifieth: is not this literally fulfilled? Have not all the popish Clergy taken this title upon them? And what: not for any good or godly purpose, but to defend themselves in their most heinous and flagitious crimes against the sword of secular justice, by alleging that place of the Psalm, Nolite tangere Christos meos, Psalm 105. touch not mine anointed. I appeal to the consciences of all men, that have been any whit, though meanly conversant in the Histories of late times, or observed their actions: if any will say, that this text may be used, as it is in that Psalm, for the defence of godly Prophets, I will not deny it, so it be not used for their protection in wicked actions: for to use it in the protection of sin is no less a blasphemy, then to make our Saviour Christ the protector and Author of sin and wickedness. A second notable description of men of those times is made by S. Paul. For (saith he) In the last days (which S. john calleth the times of Antichrist) men shall be lovers of themselves, 2 Tim. 3. covetous, boasters, proud, cursed speakers, disobedient to parents, unthankful, unholy, without natural affection, truce breakers, false accusers, intemperate, fierce, despisers of good men, Traitors, heady, high minded, lovers of pleasures more than lovers of God, having a show of godliness, but have denied the power thereof. So fare the Apostle. And these men who they have been, and who they be, is not hard to be discerned. For who be they that now for many hundred years have laboured, only under the title of the church, with unmeasurable and unsatiable covetousness to enrich themselves? The golden Historian Matthew Paris, Aventinus, and all other Histories of Christendom, proclaim it is the Pope, and Court of Rome, according to the Common verses: Curia Romana non captat ovem sine Lana. and again: Bursas exhaurit & arcas. and again: Roma caput mundi est, omnia namque capit, Ejus avaritiae totus non sufficit orbis: Ejus luxuriae meritrix non sufsicit omnes. Paris. The Romish Clergy have turned the ten commandments into two words, See more in Abb. demonst. and in M. Domuham. Da pecuniam, saith S. Brigitt. So if we ask, who have boasted themselves, and in pride exalted themselves above all princes, Kings and Emperors? who hath excommunicated and cursed Christian Princes, Nobles, States, and Nations? Who have seduced Children and Subjects, to take upon them habits, and vows of Religion, and so to cast off all obedience to their Parents and Superiors? who have showed themselves most unthankful to their Benefactors, and specially to their Liege Sovereigns, under whose gracious and peaceable government they were borne and bred, and have enjoyed their goods and Lands, houses and Inheritance, Wives and children, Lives and live, and yet have gone about most wickedly & traitorously to take away their Crowns and kingdoms, yea their life and breath, by whose only mercy they enjoy their own? Who have taught men to break their truces, oaths, Leagues and covenants by new tricks and devices, sometimes of Equivocation, mental reservation in themselves, sometimes of dispensation from their chief Bishop the Pope, sometimes of false and malicious calumniations, pretending that they be Heretics and Infidels, with whom no faith is to be holden, as they have learned of their good predecessors Atreus, Cie. 3 office in whose name that doctrine was first published, and Laomedon that practised it, according to that verse. Laomedont aeae luincus perjuria Troiae. Virg. Georg. ● Yet by the way, I will not deny that sentence of a godly Father, vouched in their Decree: In malis promissis rescinde fidem. Impia est promissio, quae scelere adimpletur. But it is one thing promittere malum, and another promittere malo. If we promise an evil thing it is better to break it, then to keep it, as we learn by the said Sentence, and the example of Herod. But if we promise to an evil man, yet if the promise be not evil, we are bound to perform it, jos. 9 2 Sam. 21. as by the example of joshuah, and king David. And yet who hath given them such a superlative and supereminent prerogative, that whomsoever they call an Heretic or Infidel he must be so? yea in their own causes, contrary to the Decree of immutable justice; that None ought to be a judge in his own cause. Who have again by false infamous and seditious Libels accused and slandered Princes, Nobles and whole nations, as they did Queen Elizabeth, calling her a Bastard, & flagitiorum servam: the late Prince of Orange, calling him an Heretic, and all that protest against their impieties, calling them Heretics, Valdenses, Hussites, Lutherans, Calvinists, Hugonots, and I know not what? Finally, who have showed themselves most intemperate, fierce, and cruel? who have most despised good men? Who have been most traitors? who most heady and obstinate? who most proud and high minded? who have most followed their pleasures, and yet made most hypocritical shows of godliness? I have neither read nor seen much, I know little or nothing, and therefore will not take upon me to say any thing, but I refer it to thine own conscience (good Christian) and I desire thee to consider in thine own hart, whether thou do know any such men in the world or not? and if thou dost, than whom they serve and follow? A third note of the times of Antichrist is that which the same Apostle telleth us in another place, 2 Thes. 2. that there should come an Apostasy first, and then that man of sin shall be revealed. Consider with thyself whether in any History of times past, thou canst find any Apostasies in any degree parallel or comparable to those, whereof we spoke before? or whether in any probability the like may be expected in any time to come. Or if by the word of Apostasy in that place thou wilt understand, that whereof the same Apostle speaketh elsewhere, that some shall apostate and fall from the faith, giving heed to seducing spirits and doctrines of devils, 1 Tim. 4. speaking lies in hypocrisy, forbidding marriage and meats. Consider also who they be that teach such things? And who they be that forbidden meats and marriage, some meats to all men at some times, and all marriage to some persons at all times. Fourthly S. Peter giveth us another none of them, 2 Pet. 2. saying: They walk after the flesh and despise government, speaking evil of dignities. I need not ask what these men be: But I ask whether any other of any Religion, country, nation or profession, either in these, or in any of the former, have been like to those that profess the Roman Catholic, or Popish superstition? Fifthly S. jude following S. Peter, jud. epist. describeth them thus: They have gone in the way of Cain, and run greedily after the error of Balaam, and perish in the gainsaying of Core. Who be those that have most followed Cain in murder and Bloodshed, not only of private men, but of princes? Who have run after Balaam, to curse, excommunicate, & interdict▪ not only particular offenders, but whole nations, towns, cities and countries? and that for covetousness, when they refused to pay their unreasonable demands? Who also have followed, Core, Dathan, and Abiram, in opposing themselves against Magistrates and Superiors, Iames ●. plotting of conspiracies, and raising insurrections? Sixtly S. james describeth a wisdom which is carnal, sensual, and devilish, consisting in cursing and bitterness, envy, and strife. Consider of these who they be, that have been most given to these things, and whether ever any like or comparable to the Romish Synagogue? Lastly, as we touched before S. john giveth us a special note: He that is not of God heareth us not: and hereby we know the spirit of truth, 1 john 4. and the spirit of Error. Who be those that fly from the Scriptures, and will have us with an implicit faith, and blind obedience to submit ourselves to their decrees and decretals, cannons and traditions, Church and Pope, whom they will have to be accounted of science infallible, power irresistible, and judgement unquestionable: Neither are these things to be shifted of with that rotten distinction, that these are vitia hominum, non professionis, the faults of particular men, and not of the whole profession, rank or order. The Heathen man will refel that, telling us, that where all run one way, either by act or consent, the corruption of the singulars, give a denomination to the total. Heliaca urbs simul est mendax atque ebria, Talis Tota urbs est, Domus ut quaelibet esse solet. Yet I cannot choose, but think there were some Infants there, that were neither liars, nor druckards actually: but ubi maior pars ibi tota. So the several kinds of consent expressed by their own confessors: Consulo, praecipio, consentio, provoco, laudo, Non retego culpam, non punio, non reprehendo, Participo, defendo, meum in caput ista redundant. Salvianus will tell them, Etsi commune omnibus non faciebat actus, Cic. 1 off. faciebat tamen assensus. Cicero will say, Qui non defendit nec obsistit (si potest) injuriae, tam est in vitio, quam si parents, aut patriam, aut socios deserat. Their own Decree will teach them: Quid est immundum tangere, nisi peccatis consentire? Quid est exire inde, nisi facere quod pertinet ad correctionem; If they will avoid this charge, let them show, how they have corrected, punished, reprehended, or disliked these things. If not, then must we needs say, that all are guilty. Gen. 3, 17. & 6, 12. And as the earth itself is said to be corrupted and cursed, Psa 107, 34 when the Inhabitants have corrupted themselves with sins; Esa 24, 4. so, and much more all states professions and degrees of men. To this S. Augustine will add, that as our Saviour Christ hath his mystical body, which is his church: so the Devil hath his body, or his Synagogue, comprehending all the wicked, qui sunt eius quodammodo corpus, saith he. And so all the Reprobates are one in the devil, as all the elect are one in Christ. And as he that is joined with an Harlot maketh himself one body with her, by the sentence of the Apostle; so he that joineth himself with Antichrist (the great whore) especially in the head, becometh one with him, even that Lawlesseman, that child of perdition. What then shall we say to these things? Places and Times, Persons and Actions, Names, and things Prophecies and Events, do all concur in the revelation of this man of wickedness, consisting wholly of most horrible and enormous sins, by act and consent, in particular and in general, in singular persons, and in their whole body politic, order & succession: Such sins, so many, and so great, that the Devil himself can no way match or parallel. For if one devil should do homage or sacrifice to another, or commit or give a licence to commit Treason, Incest, or murder, yet that could not be any way so great a sin, as when a Christian, baptised in the name of Christ, and for whom our Saviour Christ the only son of God, hath shed his most precious blood, committeth such an offence, or giveth such a Licence. And by the same rule of proportion: if these heinous Idolatries, Treasons, Murders, Adulteries and other sins, which have been committed by the Popes, and their Licences and dispensations, were done, or licenced, committed, or permitted by any other than a Christian, & one that taketh upon him to be the head of all Christians, and over all Christian Bishops, yea and such an Head as cannot err, certainly these sins in any other could not be judged so great, offensive, or in intolerable. As it is in the ancient Laws truly defined, Re, persona, loca, tempore atrociores injuriae indicantur. And so the Prophets every where aggravate the sins and offences of the people of God, by the greatness of the benefits which they had received: and our Saviour Christ teacheth us, that he to whom much is committed, of him much shall be required. And he that knoweth his masters will and doth it not, shall be beaten with many stripes. It followeth therefore inevitably, that these sins in the pope are fare greater, then if any Christian, jew, Turk or Heathen did the like. And now seeing we have observed Antichrist in all these main and principal circumstances, of his Place, and State, his Name and Rising, his Reign and Actions, his Times and Manners, what is more to be expected, but his Consumption and Destruction two times, which the Holy Prophets, and divine Apostle express in one verse, saying, that the Lord shall consume him with the breath of his mouth, Dan 7, 26. and destroy or abolish him with the brightness of his coming. E●a 11, 4. Whereof I will speak briefly, 2 Thes. 2. partly because others have said sufficient, but chief because of the times to come we must not presume too fare, either to judge, or to inquire. First therefore in his Consumption two things are to be considered, the Times and the Manner. The times are two fold, past and to come. For the time past, it seemeth to have been ever since the said year above mentioned 1405, being the time that Daniel blessed. For if we account those 1335 years noted by Daniel, from the destruction of the Temple, Dan. 12. which is daniel's aera, and was about the year of our Lord 70, add that 70 to the numbers 1335, and it falleth out fully in the year of our Lord 1405, as I shown before, which was within four years of the Council of Pisa, the first general Council, that declared the Pope to be an Heretic; shortly after which the Noble Zisca, Procopius Magnus and other worthy Bohemians began to break down the Popish Idolatry, and ever since the Romish Antichrist hath decayed more and more, as every one that is acquainted with the stories of Christendom may easily perceive. So that we may well say, that the consumption hath now continued about 220 years. For the time to come I would desire all godly Christians to consider of these particulars: First, whether we may not expect that the ten Kings shall join together to spoil the whore, Rev. 17▪ and burn her with fire? Secondly, What account or answer Christian Kings can make to their great Lord and Master, for continuing in their wars against their brethren, and neglecting that war, whereunto God himself hath called them. Thirdly, whether upon the destruction of the Whore we may not hope for the conversion of the jews, in a more gracious manner, than yet we see. And there by the way must be observed the word which the Holy Ghost useth; Dan. 12, 11. Abomination of desolation: whereupon I ask, Whether it may not be understood of Antichrist, to signify, that so long as the Antichristian abominations shall continue in the Church, so long the Church must continue desolate of one of her principal parts, namely the ancient people of the jews, which must make the other main wall, to be joined with that of the Gentiles in one principal and fundamental corner stone, Christ jesus, which is not to be expected, as long as the abominable Antichristian Idolatry reigneth in the Church? Fourthly, What we may think of those frogs in our Apostle, Rev. 16. who they be that must gather the kings of the earth to the battle? Wherein is to be observed that the Frog hath his name of his voice, which the Latins call Ran, Run, like a trumpet, the Grecians Trac, Trac, like a drum; and so in the Text it is said, that they go forth to the kings of the earth to gather them to battle. Concerning the Hebrew name, I would sane learn of the learned, whether it may not be taken for a word compounded of two words, whereof the one signifieth to make haste, the other Defection or destruction, & so signifieth hasting to destruction or defection, which agreeth with the Text. Their nature, as we see by daily experience, ●●nimalia amphibia. is to leap on the land, & swim in the water, spoiling, polluting and corrupting in both. And to whom this may be applied, I leave it to learned Divines to consider. The fifth thing to be considered is the joining of the Beast, Rev. 19 and the Kings of the earth, and the gathering of their armies. The sixth is the gathering of Gog and Magog together: Rev. 20. and whether this be the same battle, which is spoken of in the former chapter. The last is the glorious and triumphant victories of our Lord jesus Christ, who is God blessed for evermore. But of these things I dare not speak, but only move them; desiring to learn, and not thinking it altogether unlawful to search, so it be done with Christian modesty and humility, no more than the ancient Prophets did think it unlawful for them to search, 3 Pet. 1. what time the sufferings of Christ should be accomplished, & the glory to follow. But for the manner of the consumption of Antichrist, that also seemeth to be two fold: The one by the preaching of the Gospel, the other by the open falling away of peoples, nations & countries from Antichrist. Of both which other godly learned men, have sufficiently spoken at large: namely, M. Fox in his Martirologe, the two learned Bishop's Abbot and Downham in their several books of Antichrist: also Catalogues Testium, the learned Morney, in his book De Mysterio Iniquitatis, and many others. And concerning the last time which must be the second coming of our Lord jesus Christ, because God hath reserved it to himself, Act. 1. I therefore rest in the prayer, prescribed to the Church by our Apostle: Apoc. 22. Even so come quickly Lord jesus. The Conclusion. Upon all these premises, for a conclusion, I would desire the Christian Reader, to consider of these seven short Problems, first concerning these prophecies before touched, as I have demanded of them every one in particular: so now of them all in general: If they be not fulfilled already, I demand, how they can be accomplished, or how long & when we shall expect their accomplishment? There are now almost 1600 years past, since they were given. Rev. 1. And the Holy Ghost testifieth, both in the first and last Chapter of his Revelation, that the time was not long, but shortly to come. Rev, 22. and by another, that the mystery of Iniquity began even then in the Apostles time to work. Secondly, 2 Thes. 2. if these prophecies be fulfilled, as hath been showed, and if the Pope be indeed that Antichrist, spoken of in the Scriptures, and all the prophecies concerning Antichrist do concur in him, and can be applied to no other, so aptly as unto him: then I ask, why should we halt any longer between two opinions? why should we flatter ourselves, 1 Reg. 10. or dally with idle distinctions of the Antichrist, and an Antichrist, as if any Antichrist might be admitted to stand in competition with our Sovereign Lord Christ jesus: If that distinction must yet still be observed, as well at this time, as in the days of S. john; unless the distinguisher can show some other that may be called the Antichrist, besides the Pope: I demand, whether it may not be inferred: that The Pope is The Antichrist, and that every Papist is an Antichrist. O dear Christians, let us at length awake, and if God be God serve him; if Rome be Babylon, let us fly out of her, and if the Pope be Antichrist, let us utterly forsake him. For to follow both, serve both, cleave to both, or rely upon both, is absolutely impossible. Thirdly, if these things be so, I ask in what case they be that take part with Antichrist, or entertain him either by way of Obedience, conversation, assistance, permission, connivance, or howsoever: seeing it is written, that if any man worship the Beast, the same shall drink of the pure wine of the wrath of God. And what concord can Christ have with Belial? Fourthly, upon the same grounds, I demand what power this Pontifex Max. which is Antichrist, can have over Christian Kings, Princes, Magistrates, or other persons whatsoever to excommunicate, interdict, depose or deprive any of them? Fiftly, I ask what authority he hath to interpret the Scriptures, or what he hath to do with them, or to pardon or dispense with sins, namely incest, murder, treason, Idolatry, etc. or to make Canons, Decrees or Decretals to bind Christians? Sixthly, seeing the Monarchy of the Pope is directly holden of the Devil, by homage actually performed by some of them, and assented unto by all their Successors, in approving and maintaining their succession from, and by them which did it: I demand whether all that follow the Pope, or take part with him, do not thereby submit themselves to the Devil, in approving of that horrible Act; and withal renounce and forsake our only true and rightful Lord, and Sovereign Christ jesus? And lastly, all the premises considered, whether it may stand with the policy, safety, or peace of any Christian kingdom state or common wealth, to permit and suffer Antichristian and devilish practices of filthiness, infidelity, murder, treason, Idolatry, blasphemy, and superstition to increase amongst them. And whether it be not high time for all Christians to awake, and betime to fly out of Babylon, lest they be tainted with her sins, & so made partakers of her punishments, and for Christian Kings to reward her (according to God's commandments) as she hath rewarded the servants of jesus Christ. Save thyself O Zion, that dwellest with the Daughter of Babylon. Zach. 2, 7. Ecclesiae querela. Woe is me, that I sojorne in Meshec, that I dwell in the tents of Kedar. My soul hath long dwelled with him that hateth peace: I am for peace, but when I speak, they are for war. Psal. 120. Arise O Lord, let not man prevail: Let the Nations be judged in thy sight. Sententia divina. Put yourselves in array against Babel, round about. All ye that bend the bow shoot at her, spare no arrows: for she hath sinned against the Lord. Shout against her round about, she hath given her hand. Her foundations are fallen, her walls are thrown down: for it is the vengeance of the Lord. Take vengeance upon her, as she hath done, do to her. jer. 50. Babylon is fallen it is fallen. Apoc, A Problem what success is to be expected by Christians in any action, joining with Antichristians or Idolaters. Iosh. 7. THus saith the Lord God of Israhel, there is an accursed thing in the midst of thee O Israel. You cannot stand before your enemies, until you have taken away the cursed thing from among you. 2 Chron. 16. 13. Asa made a covenant with Benhadad king of Syria: then Hanani the Seer came to him & said: Because thou hast relied on the King of Syria, and not relied on the Lord thy God, therefore is the Host of the King of Syria escaped from thee. Herein thou hast done foolishly. Therefore from hence forth thou shalt have war. 2 Chron. 19 jehoshaphat King of juda, helped Ahab against the King of Syria, and jehu the son of Hanani, the Seer, went out to meet him, and said to King jehoshaphat: Shouldest thou help the wicked, and love them that hate the Lord, therefore is wrath upon thee, from before the Lord. And shortly after the Moabites and Ammonites came against him. 2 Chron. 20. jehoshaphat joined with Ahaziah King of Israel, who did very wickedly, and he joined with him in making ships to go to Tarshish. Then Eliezer the son of Dodavah prophesied against King jehoshaphat, saying: Because thou hast joined thyself with Ahaziah, the Lord thy God hath broken thy works. And the ships were broken. 2 Chro. 21. jehoshaphat had taken Ahabs' daughter for a wife to his son jehoram, hoping perhaps to draw back the kingdom of Israel, but it proved the overthrow of his posterity. 2 Chro. 23. Amazia hired an hundred thousand mighty men out of Israel, for an hundred talents of silver. But there came a man of God to him saying, O King, Let not the army of Israel go with thee. For God is not with Israel. etc. Esa. 48. jer. 51. Rev. 18. Fly out of Babylon my people, that ye be not partakers of her sins, and that ye receive not of her plagues. See more Esa, 20, 5.30, 1, 2. jer. 17. etc. and consider of all the leagues, and treaties made by the Kings of juda with the Syrians, Egyptians, Assyrians, Babylonians &c. what came of them? What good got Solomon by his affinity with the Egyptians? was not his son spoilt by them? What got Hezekiah by his courtesy showed to the Babylonian Ambassadors? Esa 39 etc. It were a work not unworthy the vacation of a learned man, to add unto this a consideration of all the Leagues, Pacifications, and Treaties, that have been made by the Romish Catholics with other Christians, as namely with the Grecians, the Albigenses, Valdois, Bohemians, Lutherans, Calvinists, Huguenots, Protestants &c. How they have observed their covenants and faith, and what hath been the end and success of every of them. What good the Grecian Emperors, what good the Albigenses under the E. of Tontons, what the Valdois, Bohemians, and others got, by submitting or yielding to the Romanists, and what faith those Romish Catholics have held with them: also what is come of all the great wars, that Christian Princes have undertaken by the instigation and procurement of the Pope, as namely those of ancient time for jerusalem, and those of late in France. Also what good hath come to Christendom by all the victories gotten by Romish Catholics against the Turks: have they enlarged or defended Christendom? have they not lost a great part of it? Yet they hold some part. True, taking Christendom in their sense, who admit none to be Christians, but those that are subject to the Pope. But for other Christians it is much worse. For the Grecian Christians, though grievously oppressed, are suffered in some sort to live under the Turk, but Protestants in no sort under the Pope. etc. FINIS.