ANTICHRIST ARRAIGNED: In a Sermon at Paul's Cross, the third Sunday after epiphany.  
WITH THE TRIAL OF GVIDES, On the fourth Sunday after TRINITY.  
By THOMAS THOMPSON, Bachelor in Divinity, and Preacher of God's WORD.  PHILIP. 3.2. 
Beware of Dogs; beware of evil workers.  HILAR. lib. contra Arianos & Aurentium. 
Lusit quidem ille verbis, quibus possit fellere Electos: sed patet impietatis tantae professio.  
LONDON, Printed by William Stansby, for RICHARD MEIGHEN, and are to be sold at his Shop at Saint Clement's Church, over-against Essex House, and at Westminster Hall. 1618.   

To the High, Noble and most virtuous, CHARLES, Prince of Wales, Duke of Cornwall, Earl of Chester, and Heir Apparent to the Crown and Monarchy of Great BRITAIN, his Gracious LORD,  
All happy increase of Grace and Glory heavenly, and earthly, from GOD the FATHER, and from our Lord JESUS CHRIST.  
MOst Gracious, and most hopefully Puissant Prince, Place may yield much prejudice against the personal performance of any good actions, to those men's conceits, who make custom a virtue, with the blind Pharisees, thus taunting at NICODEMUS; 
a John 7.52.  Art thou also of Galilee? search and look: for out of Galilee ariseth no Prophet.  
But such sinister thoughts God in his providence so graciously preventeth, that as the Sun shineth in every Climate; and fruits are there found proportionable to the measure of celestial influence shed down by the Spheres-orbicular motions and light to the same place: so Christ is preached every where, and pious plants are there discovered, answerable to that measure of saving Grace, which God in his mercy, by the uniformly working motions of his free Spirit, and light of his Truth, vouchsafeth to send them, as Peter said in his Sermon to CORNELIUS, 
b Act. 10.34.35  Of a truth, I perceive, that God is no respecter of persons; but in every Nation he that feareth GOD, and worketh righteousness, is accepted with him.  
My hearts true comfort is then well settled by a full assurance of right good acceptance, in offering to your Gracious Highness, this small reward of a poor Prophet, since the place whence it cometh is privileged from prejudice, it being your Highness own Principality of Wales.  
For albeit some 
c john Penrie against the unlearned Ministers in Wales to the Right Honourable Lord, Henry, Earl of Pembroke, Lord Precedent of the Marches of Wales.  Schismatically-rash Censurers, in times past, laid an heavy aspersion of a Galilaean barrenness upon this Country, for want of Prophets and Prophets Children therein: yet God be thanked, their complaint was causeless, since not to rifle up any old Rolls and Registers of the Ancient Britons, great endeavours, and good proceed in all holy Learning, and deep Literature, God no sooner sent the beams of his Gospel to shine upon this Hemisphere of the Reformed Church of Great Britain: but presently Wales was, as well as other places of this Kingdom, comforted with the warmth of this heavenly Light, conveyed thereinto, even through the hard storms of those Antichristian Persecutions in former times, by the faithful ministery of blessed 
d Bishop Farrar, Rawlins, White, and other at Gloucester, Worcester, etc. burnt.  Martyrs and glorious Confessors, and now continued, yea, and mightily increased by the faithful pains of zealous Pastors, our Right Reverend Fathers, and pious Presbyters, who 
e john 5.35.  like shining and burning Candles, have so cleared these Coasts of the Clouds of Popish Ignorance, that Wales is like Galilee in the days of Christ jesus, The 
f Mat. 4.16.17  people which sat in darkness, seeing great light. A full proof whereof your Grace's Highness daily findeth by the growth of godliness in Persons of all sorts, by the loyal obedience of all truehearted Subjects, and by the constant observance of all good Orders set down most entirely, by those most Honourable, Godly, and Prudent Sages of his majesties Council, within these Marches, of whose sincere Government and Guidance of this your highness Principality, I must needs say as I find, the Lord the Searcher of all hearts, knowing that I lie not, in the words of EURIPIDES, 
g Euripid. in Antiope apud Tholosanum lib. 〈◊〉. de Rep. cap. 1  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: By the sentence of these men, the Cities are well inhabited, and so is the House; also they are helpful to Warlike affairs.  
For these five years together, I being called through God's mere Providence, by the sole care and favour of a most Worthy 
h Sir Edward Herbert, Knight of the Bath.  parsonage for all deep Learning, and truly tried valour, to his immortal honour, into this parcel of GOD'S true Vineyard, can testify with all boldness the happy success of those true pains, which God hath in his mercy blessed to the comfort of us his poor Servants, that we labour not in vain; 
i john 4.36.  reaping and receiving wages, and gathering fruit unto life eternal.  
The lively strength of which great encouragements hath and doth animate me Gods poor Creature, to spend all spare time from the ordinary execution of my necessary Function in preaching GOD'S Word upon the Lord's Day, and at other fit seasons, in writing out and publishing such of my Sermons, as are judged by my Hearers to be most profitable, that what was lost in hearing, may by reading be recovered, and what was well heard, might better be holden; by the Example of the old 
k Vid. Danaeum cap. 20. Prolegom, in M●nor. Prophetas.  Prophets and the Apostles of Christ, who preaching much, yet penned no more than what God's Spirit thought fit and profitable for the present, and to future Ages. And so upon this settled resolution, which I trust in God, good men will judge truly honest, I fastened my Studies for some time upon this Sermon, preached long since, yet freshly desired to be published for their benefit, by divers godly Learned, especially, for that our Antichristian Adversaries seemed much discontented, that their Pope should be arraigned and adjudged to be that Great Antichrist; and themselves to be proved so plainly Antichristian, even open Rebels to Christ and Christian Princes, whereas (as they think) in the Theoric part, Andreas Eudaemon hath answered our objections, and for the practic, their loyalty is approved in the sight of GOD and man..  
Indeed this Argument is the very root of all the differences between them and us, upon which, after so many Great Learned Men, I do not presume to deliver more than hath been said, but only to refresh the Memories of the Learned, with a new Method of old matters; both replying upon Eudaemon, where he seemeth to press, and explaining the misery of our enslaved Countrymen under the Pope.  
All which I most humbly present to your Highness, as to whom the execution of most things here mentioned may chief belong, for the rooting out of Antichrist, and utter extirpation of the Romish Babylon; since what God hath begun by the Gracious hand of our most Learned, Wise, Godly, and Puissant Sovereign for the detection of that Man of Sin, Your Grace's Highness in Hereditary imitation may finish in due time, to the Glory of God, in maintenance of Truth, and your own eternal Honour, by settling God's people in this happy, healthful, and orderly peace. The God of Power and Grace so bless your Excellency's Highness with all the rich Endowments of his holy Spirit, that with the full increase of all true Honour, your Grace may pass many many good days here on Earth, in all Peace and Godliness, with the sealed assurance of endless Happiness, in the heavenly jerusalem, with the general Assembly and Church of the first-born in jesus Christ. Amen.  
Your highness most humbly 
 devoted daily Orator, 
 THOMAS THOMPSON.   

TO ALL THAT HATE ANTICHRIST, Light in saving knowledge, and perseverance in holiness through JESUS CHRIST.  
GOod Christian Reader, I must be bold to advertise thee concerning some passages in this tripled Treatise, wherein thou shalt find three main points of Theology, handled as plainly and as fully as I could. The first part is, define Saeculi: of the end of the World: an Argument apt for the Atheists to muse of, both in the Doctrine, informing their mischievously misled understandings, and in the uses reforming their manners. The second part of Antichrist, whom I prove to be the Pope, both by artificial demonstration, and by testimony of Ancient Fathers, and of later Writers, digested into a pannelled jury to cast the Pope: What either , Bellarmine, Pererius, Viegas, or Eudaemon have objected in any point of the Controversy, I have to my power satisfied, using the help of our own good Writers, as Bishop jewel, Doctor whitaker's, Doctor abbots, Doctor Willet, Doctor Sharpe, Tilenus, Peter du Moulin, Gabriel Powel, and Master Brightman with other more ancient strong men of our Israel, that I might, as near as possibly I could, abridge their large Volumes into a Manuel, Only I wish thee well to mark the uses of this point; the former of which will notify the misery of our English Papists, together with the Villainies of the Traitorous jesuits, and Seminary Priests: the latter will inform thee of what course God in his most Gracious Providence took, to bring in this happy Reformation of Religion, professed in this Church of Great Britain, together with an answer to all those exceptions, which Papists have used to scandalise our Profession of truth. The last is of Heretics, going before and following after Antichrist, briefly discovered in the form of a short motion to Princes, Prelates, and other Peers for an order against them. The second part is the largest, and so giveth title to the whole Discourse, which I seriously commend to the blessing of God, for the help of his Elect in knowledge and holiness, and withal prefix for their readier finding out of the particulars, this Catalogue or Table of the several Contents expressed in every Section, thus:  


The first part.  


§. I.  
1. WHy JAMES & JOHN were called Boanerges: Sons of Thunder.  
2. The distinction of Saint JOHN his Writings.  
3. Why the first Epistle was called Catholica.    


§. II.  
1. The scope and sum of what the Text yieldeth observable.    


§. III.  
1. The Division of the whole Text into several parts.    


§. FOUR  
1. Why Time is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an hour?  
2. What is meant by the last hour.  
3. The six periods of the world's age.  
4. PAUL and JOHN reconciled about the last day.    


§. V  
1. There shall be an end of time.  
2. How the world is said to be established for ever.  
3. The world not of long continuance.  
4. The change of the world, according to two opinions.  
5. The manner of this change is an hidden secret.    


§. VI  
1. The end is even at hand.  
2. The signs of the last end set down in Scripture.  
3. The complement of those signs in these latter days.    


§. VII.  
1. The first use of this Doctrine is for sobriety in opinion and life.  
2. Why the time of the last day is not revealed?  
3. Man's presumption therein.  
4. ELIAS and NAPIER justly corrected.    


§. VIII.  
1. Sobriety of life.  
2. We must not make haste to be rich.  
3. Rich men's misery.  
4. We must be sober in expenses.  
5. The absurd change in living by Gentlemen, & Citizens.    


§. IX.  
1. The Second use is to watch and pray.  
2. What watching is.  
3. Good Rulers are to watch over their Charge.     

The second part.  


§. X.  
1. THe Prophecies of Antichrist set down in Scripture.  
2. The causes of these Prophecies.  
3. The order and method of this discourse.    


§. XI.  
1. The literal name of Antichrist, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
2. BELLARMINE and EUDAEMON confuted.    


§. XII.  
1. The mystical name of Antichrist in these letters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 666.  
2. The sundry applications of these letters to divers names.  
3. The absurd dealing of Papists in this name.  
4. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what.  
5. The nominal description of Antichrist.    


§. XIII.  
1. The efficient cause of Antichrist, principal and less principal.    


§. XIIII.  
1. The material cause of Antichrist.  
2. Whether Antichrist be one only person, or a succession of Apostates?  
3. Our reasons proving a succession in Antichrist.  
4. The Rhemists make for us.  
5. EUDAEMONS' exception fully answered.  
6. IRENAEUS and AUGUSTINE are on our side.  
7. MALDONATUS also for us in the meaning of JOH. 5.43.  
8. Antichrist no jew, nor of the Tribe of DAN.    


§. XV.  
1. The former cause of Antichrist.  
2. Antichrist, an Heretic, denieth all the Creed.  
3. Antichrist most wickedly breaketh all the commandments.  
4. Antichrist his character covetously imprinted.  
5. Antichrist his false miracles.  
6. Antichrist his cruel wars against the Saints.  
7. Antichrist in the midst of the Church visibly militant.  
8. Antichrist his residency in the City of Rome.  
9 Antichrist his beginning and growth till six hundred years after Christ.  
10. Antichrist must continue in some sort till Christ's coming.    


§. XVI.  
1. The final cause of Antichrist.    


§. XVII.  
1. The Real and causal definition of Antichrist.    


§. XVIII.  
1. MAHOMET is not Antichrist, by BELLARMINE, proved against JODOCUS CLICHTHOVEUS.    


§. XIX.  
1. The Pope of Rome is that Great Antichrist before defined.  
2. The literal name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 agreeing to the Pope.  
3. The mystical name [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.] fitly applied to VITALIANUS, etc.  
4. The course of edifying the Church was changed by VITALIANUS his bringing in of the Latin service.    


§. XX.  
1. The Pope is all one with that Antichrist in the cause efficient.  
2. CONSTANTINE his Donation forged.    


§. XXI.  
1. The Pope agreeth with Antichrist in the material cause.  
2. The hollow Chair, and Pope JOAN proved.  
3. How the succession of Popes is to be taken.    


§. XXII.  
1. The Pope is that Antichrist in the formal cause.  
2. The Pope is an Heretic denying the Creed.  
3. Instances of his Heresies delivered for doctrines è Cathedrà, against every Article of the Creed, truly proved from the testimony of their own Writers, and rightly reproved by the holy Scriptures, and ancient Fathers in a large discourse, worthy the perusing by all lovers of true Faith.  
4. The Pope as Pope, is a most wicked transgressor of every Commandment in the Decalogue.  
5. Special records of the Pope's vile acts and deeds against the whole Law of God, gathered out of the Popes own Historians, Schoolmen, Canonists, Casuists, and Ceremonials.  
6. The Pope imprinteth the Character of Antichrist upon Princes and Priests, and all other sorts of people.  
7. The Pope doth cousin the world by lying wonders.  
8. , BELLARMINE, and other Papists answered, touching the Miracles of Antichrist.  
9 The Pope's cruelty against God's Saints.  
10. Rome Antichristian, the Pope's place of Residence.  
11. The Pope, and that Great Antichrist, have all one beginning, growth, continuance, and ending.  
12. When Rome shall fall in all likelihood.    


§. XXIII.  
1. The end why God so long doth suffer the Pope.    


§. XXIIII.  
1. The form of the Demonstration gathered from all beforesaid, and proving the Pope to be that Great Antichrist.    


§. XXV.  
1. The first exception against the Demonstration fully answered.  
2. How is the Gospel preached throughout the world?  
3. How the Roman Empire is said to stand at this day?    


§. XXVI.  
1. The second exception from the judgement of some Protestants, denying the Pope to be that Antichrist, fully and truly satisfied.  
2. How we are to take the words of the ancient Fathers in this question of the Great Antichrist.    


§. XXVII.  
1. The testimonies of the Fathers, proving the Pope to be that Great Antichrist two ways:  
2. First, by way of Prophecy, declaring two main points: 
First, that Antichrist shall sit at Rome upon the ruins of the Roman Empire: so Tertullian, Cyrill, Hierosolym. Chrysostome, Theophylact, and Rodolphus Flwiacensis, alleged by Coccius.  
Secondly, that Rome is Babylon, the proper seat of Antichrist, and to be destroyed before the end of the World: so Tertullian, Hierome, and Lactantius.   
3. Secondly, by way of open verdict and proclamation; where the Pope is put upon a jury of twelve good men and true, whereof four are, 

1. Kings and Emperors,  
2. Archbishops and Bishops,  
3. Abbots and Monks;   together with a supply of a Decem Tales, if any of the former should be challenged.  
4. The sufficiency of these testimonies warranted, 

First, by three specialties, the Pride, the Schisms, and the filthy lives of Popes.  
Secondly, by the judgement of the Popes own Darlings, (viz.) BELLARMINE and BARONIUS.      


§. XXVIII.  
1. The first use of this doctrine, is to bewail the misery of our English Papists.  
2. The manner of their bondage to the See of Rome.  
3. The dealing of jesuits and seminaries Priests.  
4. The outrageous Conspiracies against our most Gracious Sovereigns, the Kings and Queens of England.  
5. No Papist, as a Papist, is a true Christian.  
6. No Papist, as a Papist, is a good Subject.  
7. The suspicious courses of Papists in taking the Oath of Allegiance most plainly detected.    


§. XXIX.  
1. The second use of the doctrine, is to rejoice hearty for our gracious deliverance from Antichrist.  
2. The double means by which God delivered this Monarchy of Great Britain from the tyranny of Antichrist.  
3. The liberty we enjoy now under our most Gracious Sovereign Lord, King JAMES.  
4. The Popish objections made to scandalise our Profession of the Reformed Religion, fully satisfied by declaring three things: 

First, how Temporal commodities are dear or cheap.  
Secondly, Upon what grounds our departure from them standeth.  
Thirdly, in what case our forefathers were, living in and under Popery.    
5. An Exhortation to our judges, for the strict execution of our Laws and Statutes made against jesuits, Seminary Priests, and Popish Recusants.     

The third part.  


§. XXX.  
1. THe divers acceptions of the word [Antichrist.]  
2. There must always be Heretics in the Church militant, till the coming of Christ to judgement.    


§. XXXI.  
1. The use of the former doctrine is justly to reprove the Separatist, the Brownists, whose grounds and reasons are fully examined, and their wickedness discovered.    


§. XXXII.  
1. All Heresies have a necessary dependence upon that Great Antichrist.  
2. What Heresy is.  
3. The Heretical forerunners of Antichrist.  
4. The relics of Antichristian Heresies maintained by some private spirits in the bosom of the Reformed Churches.    


§. XXXIII.  
1. The use of this doctrine is threefold: to direct 

First, the ministery, to fight by the Word against Antichrist and Heresies.  
Secondly, the Magistracy, to cut off Heretics by the Temporal Sword.  
Thirdly, the People of God, not to murmur at the Execution of justice, but rather, First, to praise God for His majesties great zeal in defending God's Truth against all Heretics: Secondly, to pray God for the strengthening of His majesties heart and arm against them: Thirdly, to avoid them, and flee from them that be Enemies to our Christian peace.    
2. The conclusion of all in a brief recapitulation, with a short Prayer for the Coming of Christ.      
And now, my dear Brethren, take in good part, my poor endeavours wholly bend and employed for the good of his Elect in the Service of his Church, wherein I labour as a weak and unworthy Minister of God's Word. It may be, some will require an Index Alphabetical of the Contents. But that Table should be framed by the Leaves, and Page: and I am far from the Press. Only therefore mark the method, and your memories will be an Index sufficient for finding out any matter in this Book contained. Read all before you for your better understanding. Trust me not, before you try me in the pith of my proofs, not taken up at the second hand, but sought, and brought out of the Storehouse itself of holy Wisdom, to wit, the Canonical Scriptures, the Ancient Fathers, and other good Authors of human Learning. God open their eyes, and touch their hearts that are otherwise minded. God increase and strengthen our faith, who are right minded, that in the peace of Jerusalem our hearts may be comforted with a full assurance of everlasting happiness in jesus Christ. AMEN.  
From my Study in Mountgomerie in Wales, this sixth day of januarie, being the Feast of EPIPHANY: Anno Dom. 1618.  
Your Brother in the Lord, 
 Christ jesus, 
 Thomas Thompson.   

ANTICHRIST ARRAIGNED.  THE TEXT IS, 1. john 2. 
18. Babes, it is the last time; and as ye have heard, that Antichrist shall come, even now are there many Antichrists, whereby we know, that it is the last time.  
19 They went out from us, but they were not of us; for if they had been of us, they would have continued with us. But this cometh to pass, that it might appear, that they are not all of us.  
20. But ye have an ointment from him, that is holy, and ye have known all things.  
JAMES, and john the sons of Zebedee (most Honourable, right Worshipful, and dearly beloved men, fathers, and brethren in our Lord and Saviour jesus Christ) are called by our Saviour 
a Mark 3.17.  Boanarges, sons of thunder, because of the powerful voice of their preaching, saith 
b Nazianz. 19  Gregory Nazianzene. For james was loud in Herod's ears, who slew him 
c Act. 12.2.  for the jews sake: and john was powerful, as an high sounding thunder, according to the 
d Aristot. lib. 2. Meteor. ca 9 & in illum Vicomercatum, & Senec. lib. 2. Natural. Quaest. cap. 27.  Naturalists their distinction of thunder, in nube, & ex nube: in the cloud, and from the cloud: In the black cloud of his flesh, wherein whiles he lived, he kept the Church pure by his effectual Preaching from heretical contagion, if we may well believe the report of Hegesippus as Eusebius 
e Euseb. lib. 4. histor. Ecclesiast. cap. 8.  hath recorded it: From the bright cloud of his doctrine, when after his death he now thundereth in his writings, first concerning things past, in that his Gospel, which where other Evangelists speak most of Christ's body, 
f Caluin. in proem. commentar. in Joh.  most especially delivereth the history of his soul, and not of his soul only to show Christ truly man, but of his Godhead also to prove him very God: Secondly, of things to come, in his Book of Revelation, 
g Danaeus in proleg. in Minor. prophetas, ca 10  which is the last prophecy of the new Testament, to which 
h reve. 22.10.  whoso addeth, God will add unto him the plagues written therein: Thirdly, of things present, to wit; Faith, and Love: Faith of sound doctrine, and Love of good works, in these his three Epistles; in the first of which called by all Divines, Catholica, because it is not dedicated or directed to any one man, Church, or Country in particular (for 
i Vid. Posside. in Indic. Oper. D. Augustini.  it is not probable, that he sent it to the Parthians, of whom he maketh no mention at all) these points of Doctrine are handled so promiscuously, as that yet they are attempered, and fitly framed to the strength and capacity of every true faithful one, be he old, young, or babish: old by experience, who 
k Heb. 5.14.  through long custom, hath his wits exercised to discern both good and evil: Young in his best strength, that 
l Ephes. 4.26.  he might no way give place to the devil; but resist 
m jam. 4.7.  him rather, that he may flee from him: Babish as 
n 1. Pet. 2.2.  new borne, desiring the sincere milk of the word, to grow thereby. For as in the 
o Plutarch. in Lacon. Institut.  Spartan festivals, all the people rejoiced, but every man in a several company with a several tune, as old men said they have been strong, young men sung that they are strong; and children, that they may be strong: so although the faithful performance of these duties belong unto all true Christians alike; yet john in his heavenly wisdom directeth divers duties to divers ages, as loving experience to ancient Fathers: lively strength to flourishing young men: and saving knowledge to tender babes; by which as old and young men take heed of the world, which is contrary to the Father: so these babes especially are careful to beware of all wicked heretics, destroyers of faith.  
§. II. For this is the end, 
The end and sum of all.  and purpose of these words, only to forewarn, that as old men with young men flee these worldly evils, pride, covetousness, and luxury: so must these babes look with a circumspect eye unto all false seducers in these dangerous times. Because (that you may now see at once the sum of all to be said out of these words) now it is the last age of the world, wherein according to the ancient prophecies of the coming of Antichrist, there are now risen many forerunners of that great one, who since they are reprobates, are become Apostates, that may be discerned, what they are by us, who are endued with the grace of God's holy Spirit from jesus Christ, to know all things necessary for our salvation in this behalf.  

The Division of the whole Text.  §. III. Hence therefore you see two things to be observed out of this Scripture, a temptation, and an issue; a danger, and a deliverance. The danger is twofold, first, in respect of time [Babes, it is the last time:] Secondly, in respect of wicked teachers living in that time, who are here described certainly to come for an evident manifestation of this last time. First, by the greatness of the head [and as ye heard that Antichrist shall come:] Secondly, by the multitude of the members [even now are there many Antichrists, by which we know it is the last time,] yet the deliverance is greater than the danger, 
p 1. Cor. 10.13.  our faithful God not suffering us to be tempted above that which we are able to bear, but giving the issue with the temptation, that we may be able to bear it. For our deliverance is described procureable two manner of ways: First, in respect of the seducers themselves, who are noted to be known: Secondly, in respect of the faithful endued with grace for to know them. The mark of these Antichrists is their Apostasy, deciphered out two ways, first by the cause, and secondly by the end. The cause is formal, or as 
q Zaharell. de medijs demonstr. cap. 5. & Keckerm. lib. 1. system. Logic. cap. 15.  Logicians call it, efficiens per emanationem, to wit, Reprobation, necessarily concluding these men to be Apostates, in this demonstration a causa propter quam; whose proposition is [if they had been of us, they would have continued with us.] Assumption, [But they were not all of us.] Conclusion is, and therefore [they went out from us.] For secondly the end is [that it might appear, that they were not all of us.] And therefore that by this mark we might know these Antichrists, our God doth endue us with the grace of his Spirit, here lively described, first by this fountain [ye have from that holy one:] secondly by the flood [an unction, or an ointment,] and thirdly from the Sea, or rather from the end, for which this flood floweth from this fountain [and know all things.] Every word hath his weight, and every weight hath worth, in the danger, for a corrosive; in the deliverance, for a comfort; in both, for sound doctrine, and true instruction, which although I cannot but rudely deliver, being not accustomed to so honourable a Celebrity: yet heartily in the Lord and most humbly I beseech you to hear me patiently, since I will endeavour by the grace of GOD preventing, and assisting me in this present business, to speak to the purpose, and prove what I speak, concluding thus with Solomon; 
r Prou. 8.33.34  hear instruction, and be ye wise; and refuse it not. Blessed is the man, that heareth me, watching daily at my Gates, and giving attendance at the posts of my doors. For he that findeth me, findeth life, and shall obtain favour of the Lord. And so now to the first danger in respect of the time.  

¶ The first part of the end of the WORLD.  
§. FOUR Babe's, it is the last time.] Time here in the original is called 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Vid. Illyri● in voc. Hoca.  an hour both for opportunity, since considering 
s Rom. 13.12.  the season, it is now time we should arise from sleep; For 
t 2 Cor. 6.2.  behold now the accepted time; behold now the day of salvation: and for brevity, for which cause it is here called the last hour, as by Saint Paul in another 
u 1. Cor. 10.11 Vid. Za●ch. Miscellan. lib. 2. lect. de fine saeculi.  place it is termed the end of the World in a double respect, first of quality, because all things necessary for man's redemption are consummate in Christ, fulfilling the Law, and abolishing the ceremonies with the types, and shadows, that at length he might bring in the truth of the Gospel as he said; 
x Luk. 16.16.  The Law and the Prophets endured until JOHN, and since that time the kingdom of God is preached, and every man presseth unto it: Videntur enim minora compleri, cum maiora succedant, saith 
y Ambros. lib. 8 comen. in Luc.  Ambrose upon that place, lesser things seem to be fulfilled, when greater things succeed them: secondly of quantity, because, as saith Saint Peter, 
z 1. Pet. 4.7.  The end of all things is at hand, and as Saint Paul said 
a Philip. 4.5.  also, the Lord is at hand; first in his Godhead, 
b jere. 22.23.24.  filling heaven and earth, a God near hand, and a God far off: secondly in his Spirit, which 
c 1. Ioh 3.18.  he hath given us, that he might abide in us, and thirdly in his coming, For behold, saith he, 
d reve. 22.14.  I come shortly: Shortly to us, who are daily to expect him, since 
e Heb. 10.  yet a little while, and he that cometh, will come, and will not tarry: Shortly in himself, who 
f Mat. 24.22.  will hasten these evil days, for his elects sake: and shortly to the world itself, which is now in the old age. For, as we may read this often in Saint Augustine, 
g Vid. Praecipu● lib. 83. quaest. cap. 50..  the world is as a man, whose ages are six; Infancy, Childhood, Youth, Strength, Gravity, and Old age: the first age of the world is from Adam to Noah; the second, which is Childhood, from Noah to Abraham: the third, which is Youth, from Abraham to David; the fourth is strength, from David unto the Captivity of Babylon: the fifth, which is Gravity, from that Captivity to the coming of Christ: the sixth, from the first coming of Christ in the flesh, unto the end of the world, is called Old age, ob incertitudinem, because of uncertainty in the final approach. For as Old age in a man beginning at his sixtieth year, may be longer or shorter, but always uncertain in the last period when it shall come: So the last age of the world may be either further protracted, or presently contracted into fewer days, according to the only good pleasure of God, but always to us both unknown, and not found, quibus generatiònibus computetur (saith the same Father) by how many generations it may be accounted. So that here may be made a true reconciliation of some opposition in appearance only, between the two blessed Apostles, Saint Paul, and Saint john; For S. 
h 2. Thes. 2.3.  Paul denieth the day of the Lord to be at hand in his days, 
i Bucanus Instit. loc. 38.  quoad ultimum temporis, according to the last instant of time, before which approaching many things were to be done; Whereas Saint john saith here, that the last time is come, quoad ultimum tempus, according to the last time, so here said to be last, both in respect of Ages past, and because there shall be no time after this, unto which succeed that heavenly 
k Heb. 3.9.  Sabaoth, which remaineth for God's children. Wherefore since no time followeth after this time, which john calleth the last time, hence ariseth a double doctrine, and from them a double use of good instruction: The first doctrine is this, 
The doctrine of the first part  that there shall be an end of time, and of all things in time. The latter this, that this end is even now very near at hand.  

Proofs of the former doctrine.  §. V Concerning the former, it is an Assumpsit amongst all sorts of men, both Christians, and Heathens: Christians, who believe this both by Scripture and Fathers: Scripture both of the old Testament prophesying; that they (that is, the heavens, and the earth) 
l Psal. 102.26.  shall perish, where God endureth for ever; and of the New Testament preaching, 
m 2. Cor. 4.17.18.  that the things, which are seen, are temporal, where the things, which are not seen, are eternal. Fathers, both Greeks', as 
n Clem. lib. 5. Stromat.  Clemens Alexandrinus, with 
o Euseb. lib. 11. de ●rap. evang. cap 17.  Eusebius Caesariensis, and Latins, as 
p Lactant. lib. 7 justit. per totum.  Lactantius, and Saint 
q August. li. 20. de Civit. ●. cap. 4 5.  Augustine. For all these together most certainly demonstrate, that the world shall end, not only from Scripture, to inform true Christians; but also from Philosophers, to reform Heathens, who are compelled to confess the world's end by a double strength of arguing, first from Authority, and secondly from Reason. For the Authority, which bindeth them, is a double cord of true consent, plainly to be found in their Poets & Philosophers: Their Poets, such as their Sybille in 
r Lactant. lib 7. Institut. cap. 23.  Lactantius, who reporteth this from them: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; That is, There shall be a confusion of the earth, and mortal men: Their Philosophers, as Pythagoras, Stoics, Epicures, Academics; yea and Peripatetics, if we will believe the faithful report either of the fore-alleged Fathers, or of Plutarch himself, who saith, 
s Plutarch. li. 2. de plac. Phylosop. cap. 4.  that all Philosophers teach the end of the World: yea, and the Peripatetics confess the end of the sublunary World: that is, of those bodies that are under the Moon. For reason evinceth it, first, from their own grounds, and secondly, from experience. Their own grounds, who deny 
t Arist lib. 3. Physic. cap. 5.  Infinitum actu, that is, any thing to be actually infinite; and therefore must necessarily renounce that their 
u Arist. lib. 1. de Caes. cap. 9  opinion of the Eternity of the world, since if there be given an eternal addition of years to the infinite years passed, then must 
x Valesius ca 1. de sacr. Philosq.  it needs follow, both that there is Infinitum actu, an infinite thing in act, in respect of time past; and that by continual addition of years there is something more than that, which is infinite against their own best 
y Arist. lib. 3. Phys. cap. 6. & Beda in axiomat. tit. s.  axioms and rules: Infinito nihil est maius; Nothing is more than an Infinite thing: Extra infinitum semper est aliquid; There is always something in the world without that, which is infinite. The modern experience, whereupon both Varro 
z A. Gellius lib. 3. Noct. Atticar. cap. 10.  in Gellius, and 
a Plenius lib. 7. natu. h●st. cap. 16  Pliny do gather a sensible corruption of the Inferior world, is the waxing old, and continual decreement of all things in this world, which will at length come to nothing hereby, since other things and men grow less and less, because men above all other things grow worse and worse. 

b Horat. lib. 3. Od. 6.  Aetas parentum peior avis tulit  
Nos nequiores mox daturos  
Progeniem vitiosiorem:  That is, 
Our Father's age is worse, than were our Grandsire's days:  
Who brought us forth, that others bring forth worse and worse always.  I know, 
The objection of Atheists against the former truth.  that this seemeth to be a very Paradox unto all Atheists, who except against us, First, out of Scripture, 
c Psal. 93.1.  that the World shall be established, that it cannot be moved, and that Whatsoever 
d Eccles. 3.14.  God shall do, shall be for ever: Secondly, from the long continuance of the World in the same estate still one from the beginning, and therefore which cannot so quickly be changed as we pretend: Thirdly, from the uncertain manner of change, which cannot but be known, 
Our Answer.  if ever it shall be. But in truth, our answer is as easily made to every one of these points, by Reason, and Grace, as they seem ready only from the corruption of nature to urge them. For first, the Scriptures are mainly wrested from their proper purpose, since the Holy Ghost there speaketh of God's Decree only, which in despite of man shall stand unmovable, be it of whatsoever subject it may be, whether of the World, or the things of the World, according to that of the Lord by the Prophet: 
e Esay. 46.10.  My counsel shall stand, and I will do, whatsoever I will. Secondly, that long continuance of the World in the same estate is only supposed, not proved, but evidently disproved by the Apostle Saint Peter, pronouncing plainly against this objection, 
f 2. Pet. 3.6.7.  that the World that then was perished, overflowed with water, but the Heavens, and the Earth, which are now, are kept by the same Word in store, and are reserved unto fire, against the Day of Condemnation, and of the destruction of ungodly men. For Noah's Flood infringeth the opinion concerning the former continuance of this worldly Fabric: and the divine supportation of the World by the Word, showeth the World to be but a Noun adjective, which cannot stand by itself, but must needs have the whole dependence thereof from God only, who as he will doth change it, seeing 
g Esay 40.22.  that he sitteth on the Circle of the Earth, and the Inhabitants thereof are but as Grasshoppers. And therefore now to speak to the third concerning the manner how the World shall be changed, What need we use such curiosity? They who are evil, shall be cast into a far lower place; For the 
h Psal. 9.17.  wicked shall be thrown into Hell, and all the people that forget God: They that are good, must ascend up higher, since even now Christ jesus is gone 
i joh. 14.3.4.  to prepare a place for us, Whence he will come again, and receive us to himself, that where he is, there may we be also, as the Apostle also said, 
k 1. Thes. 4.17.  that we must be caught up into the Clouds, to meet the Lord in the Air, and so to be ever with the Lord. And yet to give them some further satisfaction unto this demand, I find amongst the learned Fathers of the Church two famous Opinions, and both very probable concerning the manner of the World's change: The former is expressed in these two conclusions, the first, that this change is not a mere corruption of substance into nothing, but a renewing of qualities into a better estate, as PHILO JUDAEUS said, 
l Philo. lib. de incorruptibilitate mundi.  the corruption at the end is a change unto a better estate: and as 
m Euseb. in Esaiam.  Eusebius calleth it only a 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  renewing; both these well agreeing with the Apostles words; 
n Rom. 8.21.  The creature also shall be delivered from the bondage of corruption into the glorious liberty of the Sons of God: the second, that this purging renovation of this visible World shall be made by fire. For besides the Scriptures affirming, that 
o Psal. 50.3.  a consuming fire shall go before our God; and that 
p 2. Pet. 3.10.  the Heavens shall pass away with a noise, and the Elements shall melt with heat, and the Earth with the works, that are therein shall be burnt up, it is the judgement of many good Christian Fathers and Doctors, as 
q Chrysost. hom. 14 in Epist. ad Rom.  Chrysostome, 
r Ambros. lib. 1. Hexam. cap. 6.  Ambrose, 
s Aquia. in lib. 4. Lomb. li●. 48.  Aquinas and 
t Durand. in▪ li. 4. dist. ●7. 9.3.  Durand●s, yea and of some Heathens, as appeareth by these words of the Poet Lucan, 

u Lucan. lib. 3. Phar●al.  Communic mundo superest rogus, ossibus astra  
Mixturus.  that is to say, 
For World remains a common pile;  
The stars with men's bones to desile.  But now the latter opinion, which is of our most judicious latter Divines 
x Dan. Tilenus. p. 2. Syntagm. loco. 67. Thes. 32.  admitting the second conclusion of the former opinion (to wit, that the World shall be changed by fire)▪ doth altogether deny the first; whiles that; it absolutely affirmeth, that the Earth, Water, Air, Fire, and all the visible Fabric of the running heavens shall so utterly be consumed by fire into nothing, that it shall not roman in the World to come. For so the Scripture seemeth to affirm where job saith, 
y job. 14.12.  that man sleepeth, and riseth not; neither shall wake again, nor be raised from his sleep, till the Heavens be no more: and where 
z Esay. 51.6.  Isaiah saith, that the Heavens shall vanish away, like a smoke, and the Earth shall wax old, like a garment, and they that dwell therein shall perish in like manner, etc. Yea, and the proportion of faith seemeth plainly to demonstrate this unto us, since first this visible World is only appointed for a lodging unto man, quatenus est Vtator, as he now is travailing towards his Country: and therefore what need shall he have of this World, when after the Day of judgement he dwelleth in his own Land? Secondly, Natura non amat vacuum, nec gratia superuicaneum: Nature loves no emptiness, nor grace idleness: 
a Mat. 22.13.  Wicked men must be cast into utter darkness 
b Mat. 25.41.  With the Devil, and his Angels: and cannot use this World: Godly men shall be placed in Heaven, like the 
c Mat. 22.30.  Angels, and shall not need this World; since there in Heaven 
d Revel. 22.5.  shall be no night, and they need no Candle, neither light of the Sun: for the Lord God giveth them light, and they shall reign for evermore. Therefore if this visible World shall then be, it shall be empty, or if it be full, than it shall be idle; and that is against nature; this against Grace. Whereupon seeing the manner of this change is secret, and the change itself most certain; hold we most certainly this truth for our stay, that the World shall end; and leave we the manner thereof to be revealed by him, who will very quickly perform it, as now it followeth in the second Doctrine, which I noted before.  
§. VI That the end is even now near at hand. 
Proofs of the second doctrine.  For besides the plain testimony of Scripture recorded in my former exposition of this part of my Text, the signs of the end exhibited by Christ himself, and his holy Apostles, will evidently declare it, if we well perceive, first, what those signs are, secondly, how in these days they are fulfilled. That we may know them the better, what they all are, let us with ourselves at our best leisure privately recount and peruse these places written in the 24. Mat. 25. Mat. 13. Mark. Luke 17. & 21. Cap. Rom. 11. 2. Thess. 2. 1. Tim. 4.2. 2. Tim. 3. and the whole Book of Saint john's Revelation. For out of all these places, the signs of Christ's Coming are gathered to be twofold; first, the further removed, secondly, the nearer conjoined signs. The further removed signs beginning long before the Coming of Christ, are especially three; First, Wars amongst Nations, as our Saviour said, 
e Mat. 24 7.  Nation shall rise against Nation; Realm against Realm; there shall be Famine, and Pestilence, and Earthquakes in divers places. For although there shall be such peace amongst the Godly in the time of the Gospel, that 
f Esay. 7.4.  they shall break their Swords into mattocks, and their Spears into Sythes; Nation shall not lift up a Sword against Nation; neither shall they learn to fight any more; yet the 
g Esa. 57.20.21  wicked are like the troubled Sea, which cannot rest, whose waters cast up mire, and dirt: For there is no peace, saith my God, to the wicked, since amongst themselves they rush heads together, like mad Rams, and wild Bulls; and towards the Faithful fulfil Christ his prophesy, that 
h Mat. 10.36.  a man's foes shall be they of his own Household. The second, Carnal security, such as befell in the days of Noah, unto them of the old World, and in the days of Lot, amongst the Inhabitants of Sodom, and Gomorrha, when 
i Luk. 17.26.27.28.29. etc.  they did eat, they drank; they married wives, and were given in Marriage, till the Flood came upon the one sort, and the fire from Heaven fell down upon the other. For 
k Prou. 16.18.  pride goeth before destruction, and an haughty spirit before the fall. The third, the Revelation of Antichrist, as my Text, and other Scriptures to be opened hereafter will plainly prove. Now the signs, which are nearer at hand unto the latter Day, are likewise three in number. The first, the Conversion of the jews, 
l Rom. 11.25.  after that the fullness of the Gentiles shall come in. The second, the terror 
m reve. 6.15.16.17.  of all Tribes, and Kindred's, when the Kings of the Earth, and the great men, and the rich men, and the chief Captains, and the mighty men, and every bondman, and free man, hide themselves in the Dens, and in the Rocks of the Mountains, and say unto the Mountains, and Rocks; Fall on us, and hide us from the face of Him, that sitteth on the Throne, and from the wrath of the Lamb. For the great Day of his wrath is come, and who shall be able to stand? The third and last, and the very next unto the final dissolution of all, is the shaking of the visible Heavens, when as our 
n Mat. 29.29.  Saviour showeth out of the Prophet 
o joel. 21.31.  JOEL, The Sun shall be darkened, and the Moon shall not give her light, and the Stars shall fall from Heaven, and the Powers of the Heavens shall be shaken. For God doth exhibit these signs unto us in his holy Word both to show that he shall come, and also to prepare us his Children for his coming, since by these signs we see, how he hasteneth it according as he spoke this Parable of the Fig Tree unto his Disciples, 
p Luk. 21.29.30.31.  Behold the Fig Tree, and all the Trees, when they now shoot forth, ye see, and know of your own selves, that Summer is now nigh at hand: so likewise ye, when ye see these things come to pass, know ye that the Kingdom of God is nigh at hand. The fruit, saith Gregory, 
q Gregor. Hom. 1. in evangelia.  is the fall of the World: for this end it groweth, that it might fall: for this end it falleth, that it may bud again; for this end it buddeth forth, that whatsoever it buddeth forth, it may consume by overthrows. For lo, the first sign complete in bloody wars not only amongst Pagans both of old, as Romans against the Goths, and Parthians, and of late, as Turks and Persians; but also amongst the Christians, as Greeks, and Latins; & amongst the Latins, as Germans, & Franks, Spaniards, & Englishmen; Protestants, & Papists, who all fulfil that prophesy of 
r Dan. 9.27.  Daniel concerning the abomination of desolation standing in the holy place, applied by our 
s Mat. 24.15.  Saviour unto this purpose. For as the Learned 
t Vid. ●uni. lib. 1. parcello sacr. cap. 45.  well expound it, it is nothing else, but a most depopulating and raging Army of Infidel people in the midst of the Church, 
u Esa. 9.21, 22  Every man eating the flesh of his own arm; EPHRAIM MANASSEH, and MANASSEH EPHRAIM; and both these together being set against JUDAH. Secondly, concerning carnal security, whereby men 
x Amos 6.4.  put far from them the evil day, and approach unto the seat of iniquity; what need we use many words? For the Gluttony amongst the Rich, and the Drunkenness amongst the poor, and the abominable coupling of all men in Polygamy, with those 
y Vid. Act. & Monuments Jo. F●x pag. 225. Edit. ultimae.  three Daughters of King Richard, the first of that Name King of England, Pride, Covetousness, and Luxury (which Fulco the Bishop wished the King to marry away from his Person and Court; and which upon good experience that Great Prince then bequested presently after this order, the first to the proud Soldiers of Jerusalem, called Templars; the second to the Monks of the Cistercian Order; the third to the Prelates of the Popish Church) this matching, I say, of their souls and bodies unto these three most abominable vices, and crying sins, showeth plainly that the last Day is near at hand, although every 
z Deut. 19.19.  man bless himself in his heart, saying,) I shall have peace, though I walk in the imagination of mine heart, to add Drunkenness to thirst; as if 
a Esay. 28.15.  they had made a covenant with death; and with hell were at an agreement. But certainly, when 
b 1. Thes. 5.3.  they shall say, Peace and safety, then sudden destruction cometh upon them, as travail upon a woman with child, and they shall not escape. For 
c Prou. 16.5.  every one that is proud in heart, is an abomination to the Lord, though hand join in hand, he shall not be unpunished. Thirdly, concerning the Revelation of Antichrist, we shall hereafter in this Discourse find him painted out in his colours by the Spirit of God. In the mean time we may observe the nearness of the last end by the complement of the fourth sign, to wit, the Conversion and restoring of the jewish Nation unto the faith of Christ. For, although in the judgement of many 
d Zegedin. loc. comm. pa. 36. & Bucan. Instit. loc. 38. q. 15.  godly, and learned men, it is not yet known, when and how this Conversion of the jews shall be accomplished, because it is not revealed in the Word of God, whether it shall be a Conversion visible or invisible; total or partial, made all at once, or by succession: yet is this certain, that many thousand jews, by james his 
e Act. 21.20.  report in the time of the Apostles believed; and 
f Vid. Act. & Monument. pag. 886.  that in every age of the Church some of them have been baptised into Christ, & 
g Vid. Marlar. in Rom. 11.25.  that unto the end of the World, some of them shall daily be converted, that so our Saviour might fulfil in due time that his prophesy; 
h joh. 10.16.  Other sheep I have, which are not of this sold: them also must I bring: and they shall hear my voice; and there shall be one Fold, and one Shepherd. Neverat eos in turba furentium, & praevidebat eos in pace credentium, saith 
i August. Tract. 47. in joh.  Saint AUGUSTINE: he knew them in the company of the madly roguing, and foresaw them in the peace of the godly believing. For howsoever their modern Synagogues be most Satanical, and deadly Adversaries to the truth of Christianity, as appeareth by their doctrine and customs discovered by the learned man 
k Buxtorf. in synagogue. judaic.  Buxtorfius: yet some may be true Israelites, and in their time also be truly converted unto the faith of Christ; since (as Petrus 
l Galat. lib. 1. de arcanis sid. Cathol. cap. 4.  Galatinus hath well distinguished the condition of the jews after Christ's Resurrection) some of them follow Christ & fide & opere, both in saith, and in work, as old 
m Act. 5.39.  Gamaliel in the Talmud famous, and the great Rabbi Haccanas Nehumiae filius: other some cleave to him fide, non opere, by faith, not by work, because they are zealous of the Law withal, as the jews in the 
n Act. 21.20.  Acts, and the Historian josephus, but others will not follow Christ, nec side nec opere, neither by faith, nor by work, although they cannot deny the Truth, which they seeing to be fulfilled, will yet in the obstinacy of their hearts conceal. And may not some of these last sort return? Lodovicus Carettus, johannes Isaacus, Immanuel Tremellius, and divers other most famous Converts of the jewish Nation are evident proofs of a present reconciliation of Israel unto Christ even in these last days, wherein the Gentile fullness is past, since Mahomet's Musulmans do now possess the midst, true Christians being extruded into the outmost parts of this our Hemisphere, as is plain by the 
o Apud Petr. Plaut. & Io. Magin. in Tabul. Ptolom. de Asia & Africa.  Maps both of the Turkish and Persian Kingdoms. But howsoever this Conversion of the jews shall be; the end is near, since the first signs are past, and the second sort begin to approach in the first of them, that now we may daily look for the complement of the two last, to wit, the amazement of the Reprobates, and wrapping up of the visible Heavens, for our happy deliverance out of this misery, that we may be partakers of the only blessed Kingdom in greatest glory, as 
p Titus Bostre. in Luc. 21. & Aquin. in Caten. ibid.  one said well; Ipse adventus Domini climinans omnium principatum, & potestatem praeparat Regno Dei: The coming of Christ destroying the rule or chiefedome of all others, prepareth a power for the Kingdom of God.  
§. VII. Wherefore hence I conclude with the Apostle Saint Peter, that now 
q 1. Pet. 4.7.  since the end of all things is at hand, we therefore must be sober, and watch unto Prayer. For this is the double use of the Doctrines proposed, first, for Sobriety, and secondly, 
The first use of the two former doctrines: and the first part of it.  for Watchfulness. For Sobriety both in opinion, and life. In opinion and judgement, as the Apostle doth warn, that 
r Rom. 1●. 3.  No man think of himself more highly, than he ought to think, but that he think soberly, according as God hath dealt to every man the measure of faith. For as Salt seasoneth every thing, and therefore by the 
s Levit 2.13.  Law they were to season with Salt every Oblation of the meat Offering: even so a sober discretion in judgement is the most wholesome condiment to all our Meditations, since it maketh the mind peaceable, and the tongue seasonable: as therefore our Saviour speaketh for the former, Have 
t Mark. 9.50.  Salt in yourselves, and have peace one with another, and Saint Paul for the latter, 
u Coloss. 4.7.  Let your speech be always with grace, seasoned with Salt, that ye may know, how ye ought to answer every man. For as 
x Bernard. Ser. 3. de Circumcis. Dom.  Bernard saith well, The light of discretion is the Mother of Virtues, and the consummation of perfection, when according to the 
y Horat. de Art poetic.  Poet's rule, Singula quaeque locum teneant sortita decenter, Every thing keepeth his own proper place in a comely sort, as 
z Prou. 16.23.  The heart of the wise teacheth his mouth, and addeth learning to his lips. For that we may apply these things unto this very particular, a question is made, when our Saviour shall come at the end of the World; but omnino importunè, altogether unseasonably, saith Saint 
a August. lib. 18 de Cim. Dei. c. 53  Augustine; because if it had been expedient for us to have known it, of whom should it have been spoken better then of God himself, the Master to his Disciples demanding the question, since he plainly professed unto his Disciples, that 
b Ioh 15.15.  because they were his friends, all things that he had heard of his Father, he had made known unto them? and yet when they asked of him, saying, 
c Act. 1.6.7.  Lord, wilt thou at this time restore again the Kingdom to Israel, he said unto them, It is not for you to know the times, or the seasons, which the Father hath put in his own power. For 
d Mark. 13.32.  of that day, and that hour knoweth no man, no not the Angels which are in Heaven, neither the Son, but the Father. Non filius ipse, saith 
e Gregor. lib. 8. Registr. Ep. 42.  GREGORY, ex natura humanitatis, licet in natura humanitatis; Not the Son himself by the nature of his humanity, although in the nature of his humanity. For although he may know it, as he is God, and Man; yet doth he not know it, as he is man only. And therefore he would not reveal unto men; because as Saint 
f August. lib. 83▪ quaest. cap. 60.  Augustine doth gloss it, and 
g Vid. Zanch. li. 1. Misc loc. de fine saeculi. cap. 4. & Bucan. Instit. loc. 38. q. 18. & Polan. lib. 6. Syntagmat. cap. 65.  many other good Divines approve it, Nescit filius, id est, facit homines nescire; quia non prodit hominibus, quae inutiliter scirent: The Son knoweth it not, that is, he maketh not men to know it; because he bewrayeth not those things unto men, which they would know unprofitably. For 
h Vid Durand. in 4. s. dist. 47. q. 1. art. 10.  the Creation of the World from nothing to something is known to God only, who alone did accomplish it, and therefore must the dissolution of the World be known, and done by God alone, seeing it is a changed ab ente ad non ens: from something to nothing, between which two terms the space is infinite, solum percurribile, & perceptibile, to be run thorough, and perceived only by the infinite God. And therefore those who thrust themselves into this secret, are deservedly convicted for lying spirits, as those men of Bethshemesh 
i 1. Sam. 6.19.  were justly smitten with the plague of God for looking into the Ark. For what else may we esteem those men to be, who presumed to show in former times, that 
k Vid. Lactant. lib. 7. c. 25. & August. li. 18. de Civit. Dei▪ ca 53. & Zanch. lib. 1. Miscell. ubi supr.  the Day of the Lord should come first in the time of the Apostles? secondly, in the year of our Lord, three hundred sixty five; thirdly, some two hundred years after CONSTANTINE the Great: four, in the four hundred, or in the sixth hundred, or in the thousand year after Christ; yea by the computation of Arnaldu● de nouâ villâ, and johannes Regiomontanus it must be in the year of our Lord 
* It was from these conjectures said: Octu●g●ssimus octaws mi●abilis annus.  one thousand, five hundred, eighty and eighth, the Men 
l 2. Tim. 3.13.  deceiving, and being deceived. 

m Theognis.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  that is, 
A lie at first doth find small grace:  
In the end, soul loss with heavy case.  But yet there are two conjectures of the last Day, very much esteemed by some men of note amongst the learned; the former concerning the Millenary, the latter concerning the century, wherein the last Day must befall (as they think) certain, although the day and hour (as our Saviour said) cannot be known. But good Saint Augustine 
n August. Epist. 78. quae ad Hesychium.  doth answer here plainly, that no time at all, neither 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, neither time of continuance, nor of opportunity, wherein our Saviour shall come to judgement, can be known by any man. For in what millenary, or thousand year will they have CHRIST to come? They say in the sixth thousand year after the Creation of the World, according to that sentence of Orpheus in 
o Plutarch. lib. de E● apud Delphos.  Plutarch; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉:  
Aetate in sexta studium finite canendi;  that is, In the sixth Age the World of harmony shall cease, both because the World was finished upon the sixth day (for as S. Peter saith, 
p 2. Pet. 3.8.  One day is with the Lord as a thousand years, and a thousand years as one day,) and also according to the tradition of Elias, 
q Talmod. lib. Sanhe●rm, cap. helec. & apud P. Galatinum, lib. 4. de arcan. fid. Cath. cap. 20.  there were two thousand years before the Law, two thousand years in the Law, and two thousand years after the Law. Indeed I find this opinion concerning the thousand years, to be very much set by amongst some Fathers of the Primitive Church, as 
r Lib. q. ad gentes q. 17.  justine Martyr, 
s Lib. 5. cap. ultimo.  Irenaeus, 
t Lib. 7. cap. 7.  Lactantius, 
u In exposit. Psal. 89.  Hierome, and 
x Apud Sixtum Senens●m lib. 5. annot. 190.  Germanus Patriarch of Constantinople, which yet some other of sounder judgement, as 
y Lib. 7. in locum.  Ambrose, and 
z In exposit. Psal. 90.  Augustine, altogether disprove, as wanting good ground to be settled upon. For first, that anagogical interpretation of the sixth days Creation is besides God's intent, and Saint Peter's meaning, who by comparing of one day with a thousand years, and of a thousand years with one day, did but show, as saith Saint Augustine, contemnendam futuri temporis brevitatem, the contemptible shortness of future time. Secondly, that rabbinical and beggarly tradition falsely fathered upon Elias, doth not agree to the truth of time in the two former terms, since according to the computation of the 
a Hen. Buntingus in suâ Chronologiâ, & Clariss. joseph. Scaliger l▪ 5. de emendat. temporum, & Christoph. Helwicus in suis tabuli● Chronologicis.  best Chronographers, the Law was given in the two thousand, four hundred, fifty and third year of the World, or at the most, in the thousand, four hundred, fifty and fourth: between which time and the coming of Christ there have run only one thousand, four hundred, ninety, and four years, or at the most, one thousand, five hundred, and fifteen years. Can it therefore be probable, that he shall hit the mark in the third term of time, which is now after the first coming of Christ? Since his credit is cracked in the former two thousands, we may very well mistrust his truth in the last term not yet fulfilled. Another 
b Napier, proposit. 14. & 15.  Time-searcher, of the like curiosity concerning the century, absolutely defineth the Day of Doom within these two years of our Lord, one thousand, six hundred, eighty and eight, and one thousand, seven hundred. But since, as 
c Vid. Aristo. de Jnterpret. cap. 7.  Logicians say, de futuris contingentibus non est scientia, there is no kind of knowledge concerning things to come, I marvel at his boldness, who upon so uncertain a ground durst rear so high a building. For where he would conclude a certain number of years from those one thousand, two hundred and ninety in 
d Dan. 12.11.  Daniel, and from some other numbers in the Revelation, I answer first with the most learned both 
e August. Ep. 78 ad Hesych.  Fathers, and 
f Rolloc. & junius in Daniel.  new Writers, that daniel's prophesy reacheth only to Christ's time, before which the Law ruled; and secondly, as our most Gracious Sovereign 
g In Meditat. super 20. cap. Apocalyp.  King james could tell him, that in the Revelation of Saint JOHN a certain number most commonly is put down for an uncertain number: So that rather than we should run into so hard Imputations, as such men deserve for so many monstrous falsities, and lies; I think it were far better for us to follow the good counsel of that most holy Father Saint 
h August. ubi supra.  Augustine, who thus concludeth for sobriety of judgement concerning the last judgement. First, concerning the coming of our Saviour, who is expected in the end, I dare not reckon or count the times; neither do I think, that any of the Prophets have certainly defined the number of years concerning this matter; but that this should rather prevail with us, which the Lord himself 
i Act. 1.7.  said; It is not for you to know the times, and seasons, which the Lord hath kept in his own power: Secondly, 
k August. in Psal. 6.  and therefore let us be willingly ignorant of that which God would not have us know.  
§. VIII. Now for sobriety in life, 
The latter part of the former use for sobriety in life.  which is to be practised of us all, because of the nearness of our end, it consisteth in these two duties especially, first, in the sober getting; secondly, in the sober spending of goods so gotten. For in getting goods we are sober men, while we neither make too much haste to be rich, neither trust too much in goods gotten hastily. For concerning hasty wealth, howsoever it be gotten, salomon's sentence is most sure, first, of the sin, that 
l Prou. 28.20.  he that maketh haste to be rich, shall not be innocent; and concerning the punishment, 
m Prou. 20.21  that an inheritance may be gotten hastily at the beginning; but the end thereof shall not be blessed. For 
n 1. Tim. 6.9.  they that will be rich, fall into temptation, and a snare, and into many foolish, and hurtful lusts, which drown men in destruction, and perdition. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (saith the 
o Apud Stobaeum Serm. 10.  Poet MENANDER) no man hasteneth to be rich, in the way of justice. For 
— 
p Iwe. Sat. 14.  quae reverentia legum?  
Quis metus aut pudor est nimium properantis avari?  a covetous Wretch careth neither for Law, nor fear, nor shame, so he may be enriched by any means. Riches (saith 
q Bern●ser. 3. in Psal. Q● habitat.  BERNARD) are the devils snares, from which sew men are free, and with which many do very much lament, that they are not entangled. But if they well marked, first, the great things they lose (for 
r Mat. 19.22.  rich men hardly enter into the Kingdom of God;) Secondly, the small gains they get (for 
f Luke 12.15.  a man's life consisteth not in the abundance of things which he possesseth;) Thirdly, into what certain danger they thrust themselves by hastening to this store, whiles that they drudge to get, dread to keep, and droop to lose (for 
t Eccles 5.9.  he that loveth Silver, shall not be satisfied with Silver, nor he that loveth abundance, with increase; this is also vanity, as it is plainly proved by the Rich man in the 
u Luke 12.20.  Gospel, whose soul was taken from him in the night of his brag;) if I say they would well weigh in all their accounts, how they purchase in the seeking for wealth, only labour for their travail; surely, surely, they would rather with 
x Diog. La●rt. lib. 6.  Crates the Theban resolve to cast their wealth and pelf into the Sea, saying, Ego mergam te, priusquàm to perdas me; I will drown thee, before thou shalt destroy me: or follow the counsel of Solomon thus advising him, 
y Pro. 23.4, 5.  Labour not to be rich; cease from thine own wisdom.  
For first, wilt thou set thine eye upon that, which is not? Secondly, riches certainly make themselves wings; they fly away, as an Eagle towards Heaven. The best wealth in the judgement of CLEMENT 
z Clemens Alex. l. 2. Paedagog c. 3.  ALEXANDRINUS is the poverty of desires, and the true magnificence is not to grow proud upon growing wealthy, but rather to despise wealth. For (now to take down their trust in goods thus lewdly gotten) what if they be rich in wealth or land? Are they therefore the better men? Or shall they live the longer? They are not the better, because of riches, because that riches are not bona simpliciter; simply good things. For 
a Chrysost. hom. 17. in 1. Tim.  what we account to be very precious things; as Gold, Silver, Spices, and jewels, are basely esteemed of amongst the barbarous Indians and savages, amongst whom yet virtue is of greatest price. A jade will be a lade for all his stately trappings: wealth of itself will rather hinder then help goodness, since it is a sworn slave unto wantonness and riot, as we see in 
b Luk. 16.19.  the rich man, who was clothed in purple, and fine linen, and fared well, and delicately every day. Whereupon one 
c Stealth. in Luc. 8.  said very well, that as the Moon, the fuller she is, the further she standeth removed from the Sun, and nearer to be eclipsed in the dark shadow of the earth: so oftentimes it happeneth (for I cannot make it general, since we know that many good men, as Abraham, job, David, Solomon, etc. have been very rich) that the richer men are, the further from God they live in this world, and nearer to be entrapped in the snares of the Devil, who 
d Luk. 4.6.  challengeth wealth unto himself as his own true peculiar, to bestow where he will: our Saviour threatening 
e Luk. 6.24.  a woe unto such, because here they have received their consolation. But shall they therefore for their wealth live the longer? Certainly no. Neither they themselves, nor theirs. Not they themselves. For then (as the Devil 
f job. 2.4.  said) Skin for skin; yea, all that a man hath will he give for his life. But 
g Horat. lib. 5. od. 4.  Pallida mors aequo pulsat pede Regum turres, pauperumque tabernas; Death knocketh as well at the King's Palace, as at the poor man's Cottage. For we 
h Psal. 49.10, 11, 12.  see that wise men die, likewise the fool, and the brutish person perish, and leave their wealth to others: Their inward thought is, that their houses shall continue for ever, and their dwelling places to all generations; they call their lands after their own names: nevertheless, man being in honour, abideth not; he is like the beasts that perish. Therefore they shall not continue in their posterity. Summis 
i Lucan. lib. 1. Phar.  negatur stare diu; High things cannot stand long. 
k Claudian. lib. 1. in Ruffin.  Tolluntur in altum ut lapsis graviore ruant; They are raised up on high, to be rushed down lower. It may well suffice them, that their souls are immortal, although their bodies are dissolved, their goods scattered, and their lands demised over to other men. For there is (saith 
l Eccle. 5.13.14  Solomon) a sore evil, which I have seen under the Sun, namely, riches kept for the owners thereof to their hurt: But those riches perish by evil travail, and he begetteth a son, and there is nothing in his hand. For: 
m Apud Cl. Minoem in Comm. sup. Alciat. Emb. 128.  De malè quaesitis vix gaudet tertius haeres: That is; 
Of goods which are ill got,  
Third heir scarce hath a lot.  Since, as Cicero 
n Cic. 2. Philip.  told Antony out of an old Poet; Malè parta malè dilabuntur; Ill gotten goods are far worse spent: as we see it daily happen, that great men's houses are like to 
o Dan. 2.32, 33  Nabuchadnezzar his great Image, whose head was of fine gold, breasts and arms of silver, belly and thighs of brass, legs of iron, feet part of iron, part of clay. For the lower we descend, the worse we shall find them; as 
p Plato 1. Alcibiad.  Plato was wont to say, Aurei Patres, filii Plumbei; Golden Fathers, but leaden sons, that now it is no marvel, if in all places of the world great men's houses come to nothing, seeing great men's children grow to nothing, fulfilling the old 
q Erasm. Adag. sub titul. Degenerantium in peius.  Proverb, Heroum fi●ij noxae; Lords prove but Louts, and Gentlemen Gulls, whiles Sons are heirs of Parent's patrimony, which they spend wastefully, and not successors in Parent's virtues, without which it is impossible that their houses should stand, since 
r Psal. 127.1. & ibi Hierony.  except the Lord build the house (and that is only when we are settled upon the foundation 
s Ephes. 2.20.  of the Apostles and Prophets) they labour in vain that build it. That therefore these mischiefs may happily be prevented, Fathers must be sober in getting of goods, leaving to their children a patrimony of virtue by honest education, which (as said 
t Apud Stobaeum. Ser. 3.  Aristippus, cast out upon the Rhodes naked and bare, but relieved by Philosophical Arts) they cannot lose in shipwreck. (For, I pray you, why should the Fathers go to hell for leaving to their children a clod of earth only?) And children must care to keep sobriety in the right use of Inheritances, left to them by their Parents. For what needs this waste, which we daily behold in Cities and Country by gorgeous Apparel, stately Buildings, sumptuous Banquets, idle Sports, and other vanities, which 
u Col. 2.22.  perish with the using, yea, are used to our perishing, whiles by this our demeanour we are like that bad servant, which said in his heart, 
x Mat 24.48, 49.  My Lord delayeth his coming; and thereupon beginneth to smite his fellow servants, and to eat and drink with the drunken. Indeed as 
y Prou. 27.8.  a Bird that wandereth from her nest: so is a man that wandereth from his place. For in my small experience, I have well observed what every man may see, that as an Archer, who shooteth aloft above his true compass, lighteth his arrow far wide of his mark: So whiles men are carried with a haughty and proud humour above their own ordinary condition and estate, they certainly miss of the mark and scope of their great desires, either for honour, the aim of proud Citizens, or for the store of wealth, the Butt of our brave, but greedy Gentlemen. Because when Citizens, that they become Gentles, will go into the Country there to keep residence: and when Gentlemen, for sparing, will lie in Cities, lurking with a small retinue of Servants about: them; Arts and Trades decay by those, Husbandry and Hospitality doth fail by these, and God bloweth upon both, that 
z Hagg. 1.9.  when they look for much, it cometh to little. 
a jer. 22.29.30  O earth, earth, earth, hear the Word of the Lord: (Earth, first in affection; (for what is this else but a dunghill desire?) Earth, secondly in action; (for all this is but drudging.) Earth, lastly through dissolution of all into dust.) Thus saith the Lord, Writ ye this man childless, a man that shall not prosper in his days; for no man of his seed shall prosper; sitting upon the throne of DAVID, and ruling any more in judah. For JECONIAH his case is ours, while we become like him: according to that of the Prophet Esay, touching the general reward of all men, as they shall deserve: 
b Esa. 3.10.11  say ye to the righteous, that it shall be well with him: for they shall eat the fruit of their doings. Woe unto the wicked, it shall be ill with him; for the reward of his hands shall be given him. But if we be men endued with reason, we will learn wisdom of the Pissemire or Ant, 
c Prou. 6.7.8.  which having no guide, overseer, or Ruler, provideth her meat in the Summer, and gathereth her food in the harvest: and if we be Christians enriched with grace, we shall quickly perceive, that 
d 1. Pet. 4.3.  the time passed of our life may suffice us to have wrought the will of the Gentiles, when we walked in lasciviousness, lusts, excess of Wine, revel, banquetings, and abominable idolatries. For 
e 1. Thes. 5.7, 8  they that sleep, sleep in the night; and they that be drunken, are drunken in the night: But let us, who are of the day, be sober: Yea, the night is far spent, the day is at hand: let us therefore cast off the works of darkness, and let us put on the armour of light: let us walk honestly, as in the day, not in rioting and drunkenness, not in chambering and wantonness, not in strife and envying: but put ye on the Lord jesus Christ, and make not provision for the flesh, to fulfil the lusts thereof. For as the Sun, shining above our Hemisphere, both dispelleth darkness, and bringeth on light, by which we walk safely until the evening: So the Sun of Righteousness, the Son of God, Christ jesus, now sending down his bright beams of truely-saving knowledge into these our over-deeply-darkned hearts, both driveth away the mists of ignorance, and endueth us with so great a light of grace, as by which we see clearly what to fly, and what to follow, in this our day, before the night come, even by his own ensample, who said, 
f joh. 9.4.  I must work the works of Him that sent me, while it is day: the night cometh, when no man can work. As therefore good labourers apply themselves earnestly about their business in the afternoon, that they may well finish their whole work intended, before the night come: so we men now hired 
g Mat. 20.6.  into the Vineyard at the eleventh hour, are seriously to endeavour ourselves 
h Phil. 2.12.  to work out our own salvation with fear and trembling, before our Master cometh, that when we are called, we may receive every man a penny, as the Prophet plainly warned us, 
i jere. 13.16.  to give glory to the Lord our God, before he cause darkness, and before our feet stumble upon the dark● mountains, and while we look for light, he turn it into the shadow of death, and make it gross darkness. For 
k Aristot. lib. 4. Phys. cap. 8.  natural motion is swifter in the end, then in the beginning; because the nearer it cometh to his proper place, wherein it must rest, the more it desireth to attain unto that place, in which it may rest. If therefore heaven be our home, towards which we make our journey; thither then must we most swiftly return, the nearer we come unto the place; casting far from us these worldly lets, these fleshly farthels, these devilish deceits, which slow our speed in our course for the Crown; as we may read it plainly practised, first by David, who said, 
l Psal. 119.32.  I will run the way of thy Commandments, when thou shalt enlarge mine heart: Secondly, by Zachaeus, 
m Luk. 19.6.  who made haste, and came down, and received Christ joyfully: Thirdly, by Saint Paul, who 
n Philip. 3.13.14.  forgetting those things, which are behind, and reaching forth to those things which are before, pressed toward the mark for the price of the high Calling of God in Christ jesus; four, and lastly by all God's Saints, Who 
o Rom 8.23.  waiting for the Adoption, even the Redemption of their bodies, follow the good counsel of the Apostle thus advising them, 
p Heb. 12.1.2.  Seeing we also are compassed about with such a cloud of Witnesses, let us lay aside every weight, and the sin, which doth so easily beset us; and let us run with patience unto the Race, that is set before us, looking unto jesus the author, and finisher of our faith. For as Cyprian said well, 
q Cypr. in orat. dominicam.  He that hath renounced the World, is greater than the Honours, and the Kingdom thereof: and therefore he, who dedicateth himself to God, and his Christ, desireth not earthly, but heavenly Kingdoms. For so must we be sober, and thus now must we watch.  
§. IX. Watch; not in the night only: 
The second use for Watching in Prayer.  For Physicians 
r ●o. Ferne. li. 1. Pattilog. cap. 17.  do teach, that Night-watching weakens the bodies of young men; and Students do find the heavy hurts of nocturne lucubrations by their sore eyes, and dry brains: but Watch, as well on the day, as on the night, as well in prosperity, as in adversity, as well in peace, as in warfare. For the watching hence to be urged as a second use is a spiritual care, to be diligently taken over soul and body, that we as men alive from the dead, should always 
s Rom. 6.13.  yield ourselves unto God, not any way giving our members to be weapons of unrighteousness unto sin, but always to be instruments of righteousness unto God; first, watching over our hearts against evil thoughts, since from our hearts proceed 
t Prou. 4.23.  the actions of life; Secondly, over our eyes, that we 
u job. 31.1.  think not of a Maid: Thirdly, over our mouths, that 
x Psal. 39.1.  we offend not in our tongue: Fourthly, over our feet, especially, when 
y Eccles. 4.17.  we enter into the House of God: Fifthly, over our hands, that 
z 1. Tim. 5.21.  we lay them not suddenly upon any man, lest we be partakers of other men's sins; Sixthly, and lastly over all our ways, that We 
a Gene. 17.1.  walk before God, and be upright, and that we 
b Rom. 12.17.  provide things honest in the sight of all men. For 
c reve. 16.15.  blessed is he that watcheth, and keepeth his garments; lest he walk naked, and they see his filthiness.  
Some (saith Saint 
d August. Ep. 80. quae ad Hesych.  AUGUSTINE) watch and pray, because the Lord will come quickly: others, because life is short, and uncertain: a third sort, for that they know not, when the Lord himself will come: and these are always to be thought the best watchers, because they seem especially to respect that Commandment of Christ, saying, 
e Mark. 13.35.  Watch ye (for ye know not, when the Master of the house cometh, etc.) and for that they well consider the manifold dangers of this last time, wherein first the World, as an old rotten house, is ready to fall (for 
f 1. Cor. 7.31.  the fashion of this World passeth away:) secondly, the Inhabitants thereof are as those in the old World; 
g Gene. 6.4.  mighty men (to wit, in mischief) and men of renown (to wit, in Devilish and Machiavillian policy) for want of the true love of God, as our Saviour said, because 
h Mat. 24.12.  iniquity shall abound, the love of many shall wax cold: thirdly, the Devil having 
i reve. 12.7.  but a short time, rageth more and more, both by inward temptations, by which he 
k Ephes. 2.2.  worketh mightily in the children of disobedience, and by outward assaults, made very many ways, First, by himself, who as 
l 1. Pet. 5.8.  a roaring Lion, walketh about, seeking whom he may devour, and then by his ministers, even a cursed crew of wicked Antichrists, who must reign in these last times. So that as in the 
m Veget. lib. 3. de re Milit. ca 8. & in illum Gods. Stewich.  Military discipline of ancient Romans, their Watches were so set, and disposed in their (Castris) Tents or standing Garrisons, as that in the first Watch All, in the second, their (Tyrones') Fresh-water-souldiers, in the third (Viriliores) their men of full strength, in the fourth and last and the most dangerous (Veterani) their tried men stood at the glass, all in their place with such circumspection, that if any had slept, he was beaten in the morning by all the whole Band with Clubs and Stones, even to the death, if he could not by his speediness make a quick escape: so now GOD hath ordained, that howsoever in the former times of the Church of God, the faithful did watch, but as younglings, or in their fresh strength, wherein they grew, and flourished for almost six hundred years together immediately after Christ; now in this last Age and most perilous times, wherein our foes are every hour ready to surprise, if not to surcharge us, We should stand on the Watch-towres, as Old-beaten-souldiers of tried experience, like Caleb, who 
n Josh. 14.11.  in Canaan was as fit for War, or Government, as he had been forty years before, when Moses first sent him to spy out the Land.  
For as the Proverb was amongst the Romans; 
o Livi. lib. 8.  res ad triarios redit, all is by GOD'S providence brought now unto the last push; since first the War is desperate to be taken in hand, not with 
p Cic. li. 1. Offic.  Carthaginians, but Cimbrians, not whether should rule Honourably, but whether should live safely (so deadly an enemy is the Devil unto us:) and secondly, the Government is grown wholly anarchical, through the inward Garboils between the Flesh and the Spirit, worse than any Civil Wars raised either by Grecian, by Roman, or by any other disorderly State, because (as the Poet 
q Lucan. lib. 1. Pharsal.  said) In se mignaruunt, Great men gall one another; great things grow all to ruin by their mutual violence, that we may now well 
r Lamen. 2.19.  cry out in the night, and in the beginning of the watches, power out hearts like water before the face of the Lord.  
For what may we expect but a sudden surprising, if our eyes prevent not the night watches, as 
s Psal. 119.148  David's did? Nay, let our enemies be as sluggish as we are; yet shall we not be free from the punishment of flothfulnesse, since the Saints, who are our fellow-soldiers, cannot but complain against us for our carelessness, and by God's appointment drive us out of the Camp of the Militant Church visible, wherein we live, by the heavy Clubs, and hard stones of censures Ecclesiastical, and Excommunications. For Ye Brethren, saith the 
t 2. Thes. 3.13.14.  Apostle, be not weary in well-doing: and if any obey not our word, by this Epistle note that man, and have no company with him, that he may be ashamed. Spiritali gladio superbi, & contumaces necantur, dum de Ecclesiâ eijciuntur, saith 
u Cypr. Ep. 62.  CYPRIAN; the proud, and stubborn are slain by the spiritual Sword, when they are cast out of the Church. All Christians then in these perilous times, even for fear either of Foreign destruction, or Domestic displeasure, are diligently to watch in the War, as Soldiers, 
x 2. Tim. 4.7.  fight the good fight, in the Government, as Captains, going in and out faithfully before GOD'S people, as Solomon 
y 2. Cor. 1.10.  desired. We, my Brethren, who are inferiors must every one watch, as a Soldier, over his own soul, 
z Ephes. 6.11.  Putting on the whole armour of God, that we may be able to stand against the wiles of the Devil. And you, most Honourable Captains of Israel, are to watch over us, like 
a Cornel. Nepos in Jphicrate.  Iphicrates the Athenian, over his sleeping Soldiers, like Castriote, 
b Rich. Knols in his Turk. Histor.  called Scanderbag, who himself kept the Sentinel, nay, like the Keeper of Israel, who 
c Psal. 121.4.  neither slumbereth, nor sleepeth. For 
d Homer. Illiad. lib. 2.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: It becometh not a man of counsel to sleep all the night time. Est honos & onus: it is your Honour to be Governors, but your burden to govern in these dangerous times, and amongst so many enemies. The time may make you careful: The enemies stir up valour; and both of them cause a watchfulness, lest we your poor, and silly sheep be suddenly surprised by these most subtle Serpents, of which now after this first advertizement of the perilous times, we are to speak in the second danger, expressed in these words: [And as ye have heard that Antichrist shall come, even now are there many Antichrists, whereby we know, that it is the last time.]   

The second part of the Great Antichrist.  

The two most dangerous parties living in these last times Antichrist, and Heretics.  Time's are full of dangers, because of dangerous men living in these times, as they are most lively described here unto us, first, by the greatness of their Head; secondly, by the multitude of the members.  

The Exposition of the Text concerning Antichrist.  §. X. Their great Head, is that Antichrist, of whom, as Saint john saith, the faithful had oftentimes heard by the plainest means of notification in type and truth: In type (as some 
e Hieronym. & Perer. in 7. Dan. & omnes, quos adhuc vidi Pont.  think) of Antiochus Epiphanes, delivered by Daniel in sundry 
f Dan. 7.24.25 & Dan. 11.36.37.  places. In truth of the Gospel, under which are divers Prophecies of Antichrist, published first by our blessed 
g Mat. 24.24.  Saviour unto his Disciples; secondly, by Saint Paul both 
h 1. Tim. 4.1.2 & 2. tim. 3.1.2.3  under terms general; and most particularly in that famous place, the 
i a ver. 3 ad 11  second Chapter of the second Epistle written to the Thessalonians: thirdly, by Saint john in his Book of the Revelation, 
k Vid. Praes. Saereniss. Reg. jacob. pag. 90. & Apol. Bellar. & Respo. Reverend Patris Lancel. Eliensis Episcop. cap. 12.  under four several figures, shadowing out one, and the self-same MAN, in four several Visions tending to one, and the self-same end; the first of which is in the sixth Chapter at the eight Ver. where Antichrist is figured by the pale Horse at the opening of the fourth Seal: the second, is in the ninth Chapter at the first Verse, where Antichrist is noted by the Star falling from Heaven, at the sounding of the fifth Trumpet; the third is in the thirteenth Chapter at the eleventh Verse, where Antichrist is expressed by the second Beast ascending out of the earth: the fourth and the last, and indeed the plainest is contained in the 17.18.19. and 20. Chapters, where Antichrist and his Kingdom is most lively set forth, both by the Great Whore of Babylon, sitting upon the scarlet coloured Beast, and by the false prophet that ruleth in the Whore.  
For God would have these Prophecies of Antichrist to be delivered in the time of his Gospel, first, to show that such an one must come, before that Christ himself shall come unto judgement: secondly, to reprove, and convince the Reprobates of manifest Apostasy, by which this MAN of sin must come: and thirdly, to forewarn the faithful Flock of Christ, against whom he was to come. For Praemonitio, praemunitio; Forewarning is twice arming, as our Saviour said therefore upon his prophesy, to make all his Apostles, and Disciples to take heed, 
l Mat. 24.25.  Behold, I have told you before. Wherefore, I hope, that no man can justly blame me, for taking upon me so weighty, and so difficult a business, which yet by God's grace preventing, and assisting me, I shall easily perform, both to manifest to our Papists their miserable captivity, whereunder they (poor souls) so long time have lain, and to establish the weak, and malcontented Protestants in the true use of that liberty, for which with Zacharie we may joyfully sing; 
m Luke 1.68.  Blessed be the Lord God of Israel: for he hath visited, and redeemed his people.  
For although many of the Worthies of Israel, whose Arms, as a Page, if I were able, yet am I no way worthy to bear, have written many large, and learned Volumes concerning this subject, that it may seem to the discreet, nothing could, or should be spoken more than what they have said; yet 
n Plato in Phil. & Go●g. & lib. 6. de leg.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: a good Tale may be twice told: multitude of witnesses give greater assurance to a matter in question: and although that verity be in unity, yet the abundance of God's Spirit affordeth much variety, in handling the one and the self-same thing, both to take away tediousness accrueing of identity, or plodding still on one point; and to satisfy the divers humours of men, desirous of novelty, which although we cannot exhibit, in respect of the matter that is to be handled: (For nihil 
o Terent. Eunuch. in prolog.  dictum erit, quod non sit dictum prius:) Yet the learned shall find it in the manner of handling, whiles first they shall see another order: secondly they may mark, if not more proper, yet some stricter proofs of our conclusions. 
Our order of proceeding in this discourse of Antichrist. And our several kinds of proof.  For the order must be to seek out first what is this great Antichrist: Secondly, who he is. The proofs of the former must be only the Scriptures, out of the forenamed places, and some other Texts of this Epistle of Saint john: but the evidences of the latter must be such scripts & monuments as are to be found plainly in the acts and monuments of Papists themselves, delivering them unto us, either in their own proper Histories, or in their Popes own Decrees, bound up for better carriage in 
p Ex Editione Grego. 13.  the body of their Canon law, and Books of 
q Libritres Cerem. Rom. Eccl. & Missale, & Breviar. The first Question: What is the Great Antichrist? First, in his Name, and that first, his literal Name Antichristus.  Ceremonies used in the Church of Rome.  
§. XI. Now to answer the former question: That we may find out this Monster, What is this great Antichrist, let us seek out first his Name, and then secondly his Nature. His name is twofold, Literal, and Mystical. The literal name is Antichristus, Antichrist, so called, first, because he is contrary, and an enemy to Christ, as all Writers with one consent do affirm out of these words of S. john, 
r 1. joh. 2.22.  He is Antichrist that denieth the Father and the Son. Secondly, for that 
s Wolsan. Mosc. loco de Minist. Eccles.  yet to cover his enmity, he behaveth himself pro Christi Vicario; for the Vicar of Christ. For this latter Etymology may be, and is made good against the foolish cavilling of 
t Bellar. lib. 3. de Pontif. Rom. cap. 1.  Cardinal Bellarmine, and the witless wrangling of his wilful Ape 
u Andr. Eudaem. lib 2. in Rob. Abbat. de Antich. §. 4.  Andreas Eudaemon, by the true use of this Preposition [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,] which both in apposition, and in composition signifieth [Pro, For,] first in the Scriptures; and secondly in many of the most Classical Authors, that are extant in the Greek tongue. In the Scriptures, as where Archelaus is said to reign 
x Mat. 2.22.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the room of his father HEROD, and where Sergius Paulus is called 
y Act. 13.7.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Proconsul, or Propraetor, as we say well in English, The Deputy of the Country. For as in the free state of the people of Rome, these Officers were sent into the Provinces in stead of the Consuls or Praetors, (quorum 
z L. Fenestella lib. 2. cap. 11.  vice functuri essent) whose place or course they were to supply: So after it became a Monarchy, Augustus Caesar, as Dio 
a Dio lib. 53.  reporteth, called his Lieutenants, Propraetores, men under him in the Province to execute that same office, even as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (to derive it according to the true composition thereof) doth signify One, next supplying the place of the chiefest, as not only 
b Plutarch. de praecep. Politicis.  Plutarch, but also S. 
c Act. 18.12.  Luke showeth by the use of the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which noteth the execution of the office of a Vicegerent. In Classical Writers, as in Homer, 
— 
d Jlliad. 9 & Spond. ibi videas  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉:  that is, That man is in stead of many people, whom God shall love in his heart: and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in 
e Hesych. in lexic. & Steph. in Thesaur. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Hesychius, which growing in stead of an acorn, is called by 
f Plin. lib. 16. cap. 7.  Pliny himself Galla, (Galls) as some think, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in 
g Apud H. Stepha. in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Strabo, an under-minister, as we 
h Vid. Innoc. 3. lib. 1. de Miss. c. 4  say in the Church discipline, a Subdeacon, and 
i Budaeus in Comment. & in Annotat. in Pandect. Prior.  Budaeus his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, against which they so much except. For although in Thucydides, and in Plutarch it signifieth a Captain of the contrary part: Yet in Demosthenes and other Orators, it is taken for one, who supplieth the place of the chief Captain, as a Lieutenant, note equal, as saith Bellarmine, (for then he doth not supply another man's place, but only his own, as a chief man) but a substitute to him, whose place he beareth, as the word 
k H Stephan. in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is not interrex (let Eudaemon still belie his lexicon, wherein no such signification is mentioned) but prorex, a Viceroy. So that we may conclude, concerning the true derivation of this name, out of these general words of S. 
l August. lib. 2. contra. adverse. legis & Proph. cap. 12.  Augustine, that he showeth himself to be an Antichrist, who (sub nomine Christi, quod est nomen Dei;) under the name of Christ, which is the name of God, (hoc est, Christianum se videri volens;) that is, desiring himself to be thought a Christian, (superextollitur contra Christum;) is lifted up against Christ. For 
m 2. Cor. 11.14  such are false Apostles, deceitful workers, transforming themselves into the Apostles of Christ, as do now the great Fox, and his little Cubs, Antichrist, and Heretics (for I take the words to be generally spoken of all whatsoever wicked Seducers, such as is Eudaemon, so called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, being a right 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a pretty young Devil,) even as all of them seek, 
n Mat. 24.22.  if it were possible, to deceive the very Elect, by signs and wonders, done (it may be) in the very name of Christ, and yet proving in the end to be nothing at all, but as the Apostle speaketh, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
o 2. Thes. 2.10.  seductionem aut deceptionem. For all is one to us, who know, that this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or drawing out of the way, being joined with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, unrighteousness, is taken always in the worst part, and signifieth (as it is most pithily translated into English 
* In the new Translation.  of late) deceiveableness of unrighteousness. They say it, and we know, that both Scriptures and Fathers, such as 
p Damas'. lib. 4. de fide Orthod. cap. 48.  Damascen, and 
q Hieron. q. 11. ad Algasiam.  Hierome, take the word Antichrist, to signify some famous false Christ: but yet this doth not disprove our derivation, since he shall be as a false Christ, masking himself deceitfully under the outward habit of an honest true Christian: yea, saith Hierome, showing himself, as if he were Christ himself, and the Son of God, in the beginning of his Kingdom: or rather tyranny, feigning some goodness, saith Damascene in the same place. For as the Poet 
r Iwencus l. 4. evang. hist. cap. 6  well turned our saviours words into these heroical Verses: 
Nomine fallentes Christi, falsique prophetae  
Exurgent terris, & monstra potentia fingent:  that is, 
Deceiving in the name of Christ,  
Fa●se Prophets shall arise  
In earth, and to seduce good men  
Shall powerful Signs devise.   

The mystical name under these letters, χ, ξ, ς.  §. XII. Now the Mystical name is concluded under these three Greek Letters χ, ξ, ς, as Saint john saith plainly of the name, though altogether mystically of the signification; 
s reve. 13.18.  here is wisdom; let him that hath understanding, count the number of the Beast: for it is the number of a man, and his number is, six hundred, threescore and six. A name of truth so very obscure, that I had rather with the ancient Father IRENAEUS 
t Irenaeus lib. 5. cap. 30.  sustinere ad impletionem Prophetiae, quàm suspicari, & divinari nomina quaelibet; quando multa nomina inveniri possunt habentia praedictum numerum: endure or abide until the fulfilling of the prophesy, then to suspect, and conjecture upon this or that name, seeing many names may be found, which have the foresaid number. For God gave this name under this number mystically, only because it might not be known, before it should be done, and lest it might prove a very open occasion unto the Romish Tyrants for their unjust Persecutions, when they should have seen plainly their destruction by Antichrist directly foretold them in this Revelation. And therefore in my poor judgement that diligence of some very learned Men is somewhat needless, when they labour earnestly to apply very many names unto this number of six hundred, sixty, and six; to wit, as some 
u Fevard in notis in ●renae. lib. 5. cap. 30. & Henriq. lib. v●timo Moralis Theolog. cap. 23. §. 2. in marginè, & Sixtus Senensis, lib. 2. Bibliot p. 9 edit. ultim. per Hay.  Papists of note have gathered them out of divers Authors, twelve in number, 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (out of Irenaeus, and Arethas:) 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, nego (out of Hippolytus and Primasius:) 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (and all these out of Arethas;) 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (out of Primaesius and Tyconius;) 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (out of Rupertus Tuitiensis;) that I need not add more (as Dic lux) out of Haymo. For this their liberty hath emboldened some 
x Geneb. lib. 3. Chrono. pag. 491. Edit. ultim.  Sycophants to wrest this number unto certain other names, clean contrary to the purpose and drift of the Holy Ghost in this prophesy, as when some construe it of Maomitis, & apply it to Mahomet against both the right writing of the word, and the true time of Mahomet: others 
y G. Lindan. lib. 3. Dubitant. & Genebrard. qu. lib. 4. Chron. pag. 713. construit in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  of Martin Lauter, and apply it unto that true Witness of Christ, Martin Luther, whose name and time (he living, and beginning to preach, in the year of our Lord, one thousand, five hundred, and seventeen) doth of itself reprove their impudence: others 
z Bellar. lib. 3. cap. 10.  of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which they would have to be the name of that very learned Chronologer, David Chytraeus, not marking the right writing of his proper name in the Hebrew tongue, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yea, and of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which they would give unto Luther, with as good reason as others seem to give LATINUS to the Pope; although I cannot but tell them, that since Luther was but one man, and there have been many Popes, and since the name of Saxon, is appliable but to one soil, wherein Antichrist by JOHN'S Prophecies was never to have his personal residence, they are wholly mistaken, and carried away by a wilful wrangling spirit of error into this delusion. For if it might suffice to handle this matter by uncertain conjectures; in mine opinion we need go no further, then to those three names, which 
a Irenae. lib. 5. cap. 30.  Irenaeus (once 
b Euseb. lib. 5. Histor. cap. 18.  Scholar to Polycarpus, Bishop of Smyrna, who himself heard john the Penman of this prophecy, and therefore is best to be followed as most ancient, and who also might have it by a direct tradition from john) delivered unto us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For the 
c Vid. Rever. Patr. Epis. modò Sarisbur. D. Rob. Abbat. de Antichrist. ca 2. §. 10.11.12. etc.  first noteth out a fairly flourishing Kingdom, or Governor ruling therein: the second expresseth one shining like the Sun, who is called of the 
d ovid. lib. 1. Metamorp. & Virgil. saepiss.  Poets, Titan, although all his glory is gotten only by that ireful and direful vengeance, which upon God's permission, he still seeketh to work upon God's people and holy Saints, just like those Titanes, whom the 
e Hesiod. in Theog. & Vid. Natal. Comit. lib. 6. Mythol. ca 20.  Poets have feigned to make War with jupiter, for a plain type of Antichrist, who sighteth against God: but the third name, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, striketh it dead down to the ground, whether (as a most reverend and learned 
f Episc. Eliensis in Resp. ad Apol. Bellar. cap. 12. pag. 293.  Bishop doth instruct us) we take it for the number of a name, or the name of a man. For if it be the number of a name, than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, written according to the true and most ancient Orthography, not with the letter [i] but with the diphthong [●] as our best Grammarians both 
g Quintil. lib. 1 Instit. cap. 7. & Isidor. lib. 1. Etymolog. cap. 15.  old and 
h jul. Scalig. lib. 1. de causis ling. Lat. cap. 27. & Angel. Canin. in Orthog. apud Clenard. exedit. Schot. pag. 103.  new have taught without controlment, then doth it most fitly express the number of six hundred, sixty, and six: or if it be the name of a man (proper or common, it maketh no matter whether, since as it is proper to the whole body, so is it common to every one supplying the head of that body) than it fitly noteth the time, wherein from the Nativity of Christ, after all other Heretics in the Primitive Church, Antichrist should come, even that then from the year, six hundred, sixty, and six of our Lord, and so always afterward, till the second coming of Christ, the same Antichrist should reign in the Latin Church, as some very good approved 
i Balaeus in Vital. & lo. Fox. in 13. Apoc. & D. Whitak. in Saunder. demonst. 39 & D. Willet. in Synops. pag. 197.  Authors do deliver it from other words intimating the same number both by Hebrew and Greek letters: By the Hebrew, in the word [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] which signifieth Rome; and by the Greek, in the words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which noteth out plainly the Church of Italy. So that now from these two names, literal and mystical, we may define Antichrist to be an enemy, and contrary to Christ, who yet so dissemblingly behaveth himself, that he would be taken for the Vicar of Christ, ruling and reigning in the Latin and Italian Church at Rome with all worldly pomp, and raging cruelty, against God's Saints, from the year of our Lord, six hundred, sixty, and six, till the coming of Christ jesus to judge the world.  
§. XIII. 
The causes of Antichrist, whence we shall gather a full definition, and first.  But what is this Monster Antichrist really? The real definition is to be gathered from his Nature, which we shall easily find by the true and due consideration of these four causes: First, the efficient: Secondly, the material: Thirdly, the formal: And four, the final cause of this great Antichrist. The efficient cause is twofold; 
The cause efficient.  the first is principal, and this is Satan, 
k 2. Thes. 2.9.  after whose effectual working, the coming of Antichrist is in the world: The second is less principal, and this is either occasioning, or inducing: Occasioning this mischief two manner of ways; first, by the reign of the Roman Emperors, which 
l 2. Thes. 2.7.  was to let, or stop the coming of this Beast for a time, till at length he should be taken out of the way: And secondly, by the liberalities, and donations of mighty Princes, who committed 
m reve. 18.9.  fornications, and lived deliciously with the Whore: But inducing and drawing on this mystery to a ripeness by those many worldly pleasures, wherein this great 
n Revel. 18.7. Esay. 47.8.  Harlot glorified herself, and lived deliciously, saying in her heart, I sit a Queen, and am no Widow, and shall see no sorrow.  

2. The material cause.  §. XIIII. Now the matter or subject of Antichrist is a Man, not a Devil, although the 
o 
Occumen in 2. Tress. 2. The state of the Question in the Material cause.  
The first opinion of Papists.   Devil must be antichrist's Doctor. Only here is the question between us and our Adversaries the Papists; Whether this great Antichrist shall be one only man in person; or many men succeeding one after another in a Kingdom apostatical from the true Church of Christ? They all, so 
p Saund. den. 2 & 8. Bellar. lib. 3. cap. 2 ac 12. Henriq. ubi sup. Blasius Viegas qu. de Antich. 2. & 3. & ●udaem. lib. 2. in Rob. Abbat. etc. The latter opinion of Protestants, being the truth.  many as I have read of them, hold the former; affirming, that this great Antichrist, being but one man in person, shall be a jew by Nation, borne of the Tribe of DAN. But we maintain the latter, denying the former, while 
q Vid. D. Whit. contra. 4. q. 5. cap. 1.2. D. Abbot. de Antich. cap. ●. §. 6. M. Lauren. Deios in his first Serm. D. Willet. D. Down. Gabr. Powel. & D. Sharp. in speculo Papae. cap. 1. etc.  we plainly and truly avouch thus much against them, That Antichrist at one time is but one person; but in continuance of time he is many men, succeeding one after another in a government gotten by mere usurpation: as in a well settled Monarchy there reigneth only but one King at once, although in succession of time there may be many, one after another, according unto our own English Proverb, The King never dieth. 
Our proo●e●.  For this we shall make good by many strong reasons from the Scriptures, from the proportion of faith, and from the plain testimonies of Orthodox Fathers: From Scriptures, out of these plain words; first of Paul; 
First, from Scriptures.  and secondly of john. Of Paul two ways; first, when he saith 
r 2. Thes. 2.7.  that the mystery of iniquity doth already work. For this is not spoken only in respect of the forerunners of Antichrist, who were open Heretics, (as our 
s Bellar. cap. 2. resp. 1.  Adversaries interpret it;) but also in regard of that secret transfusion of inuenoming poison from one Heretic to another, through the close conveyance of devilish delusions, unto the great Antichrist, who being the common corpse of all their corruption, 
t Theod. in 2. Thes. 2.  shall after that he is revealed, openly and plainly preach what he always had privately confirmed, as therefore before he was openly made known, it is said of his working in the time of the Apostles, Many 
u joh. 2. Ep. v. 7  deceivers are entered into the world, who confess not that jesus Christ is come in the flesh: [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] that is that deceiver, and that Antichrist, then working in a mystery, even at Rome by Simon Magus, and other Heretics, whose poison is now derived tanquam per traducem, into Peter's Chair. For upon the Whore's forehead 
x reve. 17.5.  was a name written, Mystery Babylon, The great, the Mother of Harlots, and abominations of the earth. Secondly, this appeareth from the same Apostle, calling Antichrist 
y 2. The. 2.3.11  an Apostasy, and showing that it must continue till the end of the world, when the Lord shall consume him with the Spirit of his mouth, and shall destroy him with the brightness of his coming. For this Apostasy (which is not, as 
z Ambros. in 2. Thess. 2.  some think, a revolting in obedience from the Roman Empire; but (as Cyril 
a Cyril. Hierosol. Catech. 11.  saith, and to him our Adversaries, convicted in conscience, do assent) a defection from the right faith) cannot be complete in the number of few years, nor yet have full residence in one only man, since it must endure from the first full disclosing thereof, which fell out in the year of our Lord, six hundred, sixty and six, until the end of the world, as we shall have occasion (God willing) to show hereafter.  

Ob.  For in the mean time where they 
b Bellar. ubi yn. in resp. ad. 3.4.  would have this Apostasy not to appertain to one body, and Kingdom of Antichrist, nor yet to require necessarily, that it should have one only head thereof, but to be only a disposition or preparation unto the future Kingdom of Antichrist, and to be done in divers places, under divers Kings, upon divers occasions, as Africa is fallen away to Mahomet, Asia to Nestorius and Eutyches, and other Provinces to other Sects; where, I say, they would thus unseasonably separate Antichrist and this Apostasy;  

Sol.  I wish them to look better into the holy Apostle, who maketh these two Reciprocals, Antichrist and Apostasy, since there can be no Apostasy from the right faith, which is not against Christ, neither is their any one to be accounted Antichristian, which is not an Apostate either more or less, as Augustine 
c August. lib. 20 de Civit. Dei, cap. 19  thought, and therefore construed these words of Saint Paul only of the Great Antichrist, yea, as Bellarmine 
d Bell. ubi supr.  himself confesseth in his first answer unto this our Argument, that Antichrist is called Apostasy, either by a Metonymy, because he is unto many men the cause of their backsliding from God, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by reason of some excellency, in that he is the most famous Apostate; although this figurative identity supposed by these men doth not hinder the succession of the Great Antichrist in many men, who are heads of this Monster successively, since they all are both notorious Apostates in themselves, & villainous Seducers of an infinite number of people from Christ, as we shall find presently from the formal cause. In the mean while, as this truth is proved from Saint Paul's words: so let us now demonstrate the same from Saint john, who calleth this Great Antichrist in one place 
e reve. 13.11.  a Beast that cometh forth of the earth, and after that in the same Chapter, the 
f Verse 14.  image of the Beast, and in another place, the 
g reve. 17.10.  seventh King. For every one of these names signify a succession of men sitting on antichrist's Throne, since, as the 
h reve. 13.1.  first Beast rising out of the Sea, signifieth not one Emperor only, but all the whole company of Emperors, succeeding one another in that Monarchy: so the second Beast importeth a body of beastly Tyrants, arising by succession into a Government, which is called the Image of the Beast, 
i Gloss. interlin. in cap. 13. Apocalyp. & R●●har. de Sanc. Victore lib. 4 in Apocalyps. cap. 5.  because it most fitly resembleth the State and Pomp of the Empire; that as in the Empire the Head was one, not by unity of Person, but by succession of one person after another in that same authority: so in this Kingdom of Reprobate Antichrist, the Head must be one, not singular in one only person, and no more, but single by the succession of one after another. For else how can he be the seventh King, which was to come in the place of the sixth than flourishing, when john did write this prophesy? I will go no further then to their own Rabbis, the 
k Rhemists Annot. in 13. reve. §. 1.  Rhemists, who first expound the seven heads to be seven Kings (but how truly they speak this, I send them unto 
l Qui prorsus negat hanc gloss. lib. 2. in Rob. Abbat. pag. 127.  Eudaemon for judgement) Five before Christ, one present, and one to come, and secondly 
m Rhemens' Annot. in 17. reve. §. 8.  interpret the eight to be the Great Antichrist, one of the senen in regard of order, but for that the malice of all the rest is complete in it called the eight, and the odd Persecutors. For who are the five Kings before Christ? The 
n jidem, ibid. §. 7  Rhemists tell us that they were the Empires, Kingdoms, or States of Egypt, Canaan, Babylon, the Persian, and Greeks', which be five, as sixthly the Roman Empire, which persecuted most of all. Well then, I demand, whether the seventh head or Kingdom shall resemble the rest in State and Government, or differ clean from them? They cannot say, that he shall differ from the other in form of policy, since he is one of the seven, and 
o reve. 13.12.  shall do all that the first Beast could do. Therefore hence I conclude, that since the heads of Egypt, Canaan, Babylon, Persians, and Greeks', yea, and of the Roman Empire were not one singular person, and no more but single men succeeding one after another, as the 
p Herod. lib. 2.  Pharaohs in Egypt, 
q jere. 52.31.  Nabuchadnezzar, Euilmerodach, etc. in Babylon; 
r Herodot. lib. 1.3. etc.  Cambyses, and Darius Histaspis in Persia, 
s Dindor. Sicul. bibliothes. lib. 17 18.19. etc.  Alexander alone, and after him his Captains in four several Kingdoms of Grecians, and the 
t Sueton. Dio, & Corpus Roman historiae.  Caesars in Rome; since I say these Kingdoms, to which antichrist's Kingdom is like for outward Government, had a succession of many, one after another, Antichrist shall be such an head, as when the Devil hath cut off one, he shall presently in succession set another in place. But although this glozing Exposition of the Rhemists be sufficient to convict the Romish Sect; yet the faithful must be satisfied by reason only grounded upon the truth, which is this concerning these seven Kings, that as the six former kinds of Government were upholden by succession of one after another until their last period: so must this Kingdom of Antichrist continue in a company of wicked Caterpillars succeeding one another, like Vipers, the latter eating out his way to reign by the ruin of the former. For they are all alike both Heads and Kings for power and authority over the same City; and they had a succession in every kind severally, as they were in force, first Kings, than Consuls, thirdly, Tribuni militum, four, Decemuiri, fifthly, Dictator's, and sixthly, Emperors, as the Histories and Annals of the Romans do demonstrate, and we shall show hereafter.  
But 
u Eudaemon, pag. 122. etc. ad 128. etc.  Eudaemon in his madness denieth all at once here, Antecedent and Consequent, that, 
Ob.  because there were not in Rome before Christ five several kinds of Government, which kept this succession; since Kings, and Emperors were all one kind of Government, as Consuls and Dictator's, since Dictator's were not ordinary, but chief men chosen upon extraordinary occasions, since there was an often interruption of Consuls by Dictator's, and Tribuni militum: this, for that if we grant those five to have a succession; yet it followeth not that the seventh must continue by the like succession, since some of those reigned but two years, as the Decemuiri, others, but fifteen, as the Tribuni militum, nay, all of them but seven hundred years at the most before the time of Augustus; yea, and that in the time of the Persian and Grecian Monarchy, of which john should have had as great a regard, as of this poor place then, when those Empires were in their prosperity, inhabited by poor Shepherds. For this seventh than shall be of longer continuance than all the rest, seeing they ended in Christ's time, and the sixth was to cease about the time of Boniface the third.  
This is the sum (so well and shortly as I could take it) of all that his most impertinent Discourse made for an answer unto our above said Argument, which yet standeth firm against all this babbling, both in the Antecedent and in the Consequent: In the Antecedent, because first there were five several kinds of Government in Rome before Christ's time, since Kings and Emperors, though like in the soleness, or alonelinesse, yet differed much both in the name, and the nature of their Government, the 
x Livius lib. 2.  name of King being wholly rejected, in token of their liberty under the Government of Consuls, when the 
y Dio lib. 43.  name of Emperor was given most gladly unto julius Caesar, and to his Posterity after him, as a sign of greatest Sovereignty: the nature of the Office of the King being in their 
z Cic. pro C. Rabirio perduello reo.  opinion wholly opposite to their liberty, where their 
a Sueton. in Augusto.  Emperor was accounted the maintainer thereof, all the Offices, (as Dictator, Pontifex Maximus, Censor, & Tribuni Plebis) being conferred upon him for term of his own life, & to his Successors for ever after him; since also their Dictator and Consul, which this overworn Greek Antiquary would have confounded, were as far different in the Roman Commonwealths, as the General and Provincial are now amongst their King-killing jebusites, the 
b Polyb. lib. 6.  Consuls having in obedience and subjection all the Offices of the Commonwealth, save the Tribuni Plebis, where 
c Dionys. Halycarness. lib. 5.  the Dictator had authority above the Consuls, the Tribunes and all.  
Secondly, although the Dictator's were set upon the most weighty extraordinary occasions; yet they may well be said to retain this succession, since, when one was to give it over ordinarily at the half years end, they either made choice of another or 
d Liu. lib. 5. & Plutarch. in Camillo.  of the same man a new, as occasion served.  
Thirdly, the interruption of the Consular Government by Dictator's, and Tribuni militum, did not hinder the succession of Consuls, (when they were) no more than a vacancy for a month or two, nay, a Year, and more sometimes taketh away the personal successions of Popes, since still some were in place of Government amongst them to exercise due authority till another succeeded, as the Festi Romanorum set out by many 
e Sigonius, Onuphri, & Chronologi, Funccius, Bunting. Chytiaeus, etc.  learned men do plainly declare.  
2 Our argument is sound now in the antecedent, and shall it not stand then, I pray you, in the consequent? Yes surely, notwithstanding these frivolous exceptions violently thrust out of a self-condemning conscience by this coozening-hungry Greek.  
1 For first, what if the Decemuiri reigned but two years, and the Tribuni militum but fifteen and all the five, till Augustus, but seven hundred years? They yet had a succession like unto this of antichrist's, although not so long: for the flux of succession is as true in minutes, as it is in years, although not so great.  
2 Secondly, what if the Persians and Grecians then flourished most, when these five first offices were of principal use in Rome? This hindered not their succession in Rome, which (as the Proverb is) was not built in one day; but by little and little was to grow unto that prodigious greatness, which afterward weighed down itself into the dust. For the Persians and Grecians were to grow up in their order, and the Romans to follow after them, as 
f Dan. 2. & 7. & 8. cap.  Daniel hath delivered in sundry of his visions: And therefore john was not to speak any thing of Persians or Grecians, since they were all before Christ, Daniel being the Prophet appointed for those affairs: and since john was only to speak of things to fall out either for, or against the Church from Christ's ascension, till his second coming: and therefore he being to set forth the seat and kingdom of Antichrist, meddled only with that kingdom which Antichrist himself was to surprise, describing it by such tokens of things already past, as by which we may now easily define of things present, and plainly conjecture of things to come.  
3 Thirdly therefore we grant, that Rome heathenish was first but small and weak; but it was to grow unto her ripeness under these seven heads one after another: under the last of all which if it stand in most continuance, there followeth no absurdity, since the old age in a strong man is commonly the longest lasting period of life, but it rather showeth the point we prove, that Antichrist is not one man only, but many succeeding one after another, in a kingdom continuing from the year of Christ six hundred sixty and sixth, until his last coming. 
Secondly, from the proportion of Faith.  For so reason will enforce us to think from the proportion of faith, in that as God worketh good in his children through his most rich grace by certain degrees, according to the 
g Mark 4.26.  parable of corn coming up out of the earth, first the blade, than the ears, after, full corn in the ears: so heresy will ask some time for hatching, because it must be wrought into men's consciences, not by force and rigour, but by plausible persuasions, and colourable conceits, since it is hard to remove a settled opinion in any thing, be it true or false. For 
h Luke 5.39.  no man having drunk old wine, straightway desireth new; for he saith, The old is better. And therefore since Antichrist must deal by delusions, and like a crafty and subtle harlot, 
i Revel. 17.2.  use blandiments, and allurements, by which he may seduce, and draw from the true Church the greatest men on earth, it is needful to have more time than one man's age (though he should live an hundred years and more) wherein these his poisoned potions may work throughout the world. For although men by nature will be quickly won to wickedness, yet the world is very wide, and full of many sorts of men, to whom antichrist's doctrine cannot come in so short time, as our Adversaries imagine: yea, and antichrist's doctrine is not so compendious, being burdened with so many thousands of subtle sophistications, and observations of beggarly rudiments, as to be learned in three or four years at the most, (the time allotted unto him by them, as we shall see hereafter;) nay Antichrist himself, let the Devil do to him what he can to make him mighty in word and deed, yet is but a man, who can do no more than a man can do, as the proverb is, 
k unus homo, nullus homo. Erasm sub tit. Cedend. multitudini.  One man, no man: and therefore although all the Heretics in the world did make way for him, yet must he have more time to establish their blasphemies, than the age of one man, because 
l Tertul. lib. de praescrip. cap. 2.  there must be prescription, and precedents, upon which he must build, if he will prevail any thing with settled Christians; and how, I pray you, can one man prescribe? Say 
m Gregor. Canonist. in notis ad Gratian. p. 2. causa 16. q. 15. § praescript●al●ae etc.  they not, that in public causes prescription must be of forty years together at the least? yea an 
* Grat. 16 q. 3. quas actiones. & can. Nemo. & Gl●ss. in c. ad audie●. eod. tit.  hundred in some cases against the Church? How then can Antichrist in so short time, as the age 
* Brevis est hom. vita. reg. brevior Pontif. brevissima. Petarch.  of a Pope, go through the world, and draw so many to him? Surely our Adversaries are either wholly besotted, not weighing the sundry courses of conveyances in such designs as these are of Antichrists; or else if they find them, (as it is not possible but they should, being men so expert in worldly policies, as most of them are) than they plainly bewray themselves to be the men, who follow the beast, and the merchants who grow rich by this trade, which they conceal for their own best advantage, making Antichrist a Chimaera, and not such, as besides the Scriptures, and these reasons, even the Orthodox Fathers describe him to be. For besides those Fathers, 
Thirdly, from the Ancient Fathers.  who from Saint Paul's words calleth Antichrist the apostasy, as 
o Qui omnes in 2. Thess. 2.  Chrysostome, Theodoret, Theophylact, and Oecumenius by 
p Bellar. li. 3. de Pontif. cap. 2.  Bellarmine's own confession, I will produce two of the chiefest, directly declaring the succession of monsters in this throne of Antichrist, to wit, Irenaeus, and Augustine: For Irenaeus, howsoever he setteth down many things concerning Antichrist, which at the first blush to an unaccustomed Reader may seem to be spoken of one only person, yet so plainly delivereth the succession in this kingdom, that I marvel with what face either 
q Sand. lib. 8. de Visib. Monarch. cap. 1.  , or 
r Fevard. in Annot. in Jrenae. lib. 5. cap. 25.  Fevardentius can say, that he maketh for them, when although he setteth down the tribe, the names, and years of continuance, as if it were spoken of one only man, (speaking 
s Vid. Whitak. in resp. ad 1. Demonst. Sanderi.  either after the manner of the Prophets in scripture, or according to the common opinion of men in his interpretation,) yet he saith thus plainly, 
t Irenae. lib. 5. fol. 249. edit. Paris. A. Dom. 1567.  Lateinos nomen sexcentorum sexaginta sex numerum, valde verisimile est: quoniam verissimum, (Fevardentius 
u Fevard. in su● edit. Coloniae. 1596.  most filthily and falsely hath turned this word into novissimum) regnum hoc habet vocabulum: Latini enim sunt, qui nunc regnant, sed non in hoc nos gloriabimur: The name Lateinos is most likely to have this number six hundred, sixty and six, because the truest kingdom hath this name; for the Latins are they, who now do reign, but we will not boast in this. Now is not here a lively proof to show the succession, since Antichrist is called Lateinos, and Lateinos is called a kingdom? If they say, that it is but the kingdom of one man only, let them turnebackward, and a little before 
x In edit. Parisiensi. fol. 244. & Colon. li. 5. ca 25.  this they shall find this history of Antichrist, that he shall be the unrighteous judge, to whom 
y Luke 18.2.  the poor widow, that is, the earthly jerusalem shall come for justice, to be revenged of her enemy, which he shall do in the time of his kingdom; for he shall translate his kingdom thither, & sit in God's Temple, seducing those who worship him, as if he were Christ himself. For out of this history we may plainly gather, that Irenaeus thought of Antichrist, as of a company incorporated into a Kingdom first abroad in the world, then settled at Jerusalem; lastly, using tyranny some three years and an half, according as Daniel prophesied, concerning the half week. And yet if Irenaeus had not said thus much, we want not other testimony, if we may believe S. Augustine's report, who 
z August. lib. 20. de Civit. Dei cap. 19  speaking of antichrist's sitting in the Temple of God, delivereth first this common Exposition: Nonnulli non ipsum principem, sed universum quodam modo corpus eius, id est, ad eum pertinentem hominum multitudinem simul cum ipso suo principe hoc loco intelligi Antichristum volunt: Some will have in this place to be understood by Antichrist, not the Prince himself, but his whole body in a certain manner, that is, the multitude of men belonging unto him, together with the Prince himself. Secondly, his own judgement of this exposition; Rectiusque putant etiam Latinè dici, sicut in Graeco est, non in templo Dei sed in templum Dei sedeat, tanquam sit ipse templum Dei, quod est Ecclesia, sicut dicimus, sedet in amicum, id est, velut amicus, vel si quid aliud isto locutionis genere dici solet: And also they think better, that it may be spoken in the Latin, as it is in the Greek, he sitteth not in the Temple of God, but for the Temple of God, as if he were the Temple of God, which is the Church; as we say, he sitteth for our friend, that is, as our friend, or if any other thing else be accustomed to be spoken in that kind of speech. For out of these words of Augustine, so direct and plain, we may observe, that the common sort of learned men in Augustine's time, or before, did hold, concerning Antichrist, these two conclusions, which Augustine himself alloweth of: the first, that Antichrist is a multitude, consisting of head and members, Prince and subjects. The second, that Antichrist should take upon him the authority of the Church, as if he only were the Church. So that now, since Antichrist is a multitude, and not one man, and to be esteemed by men for the Church, which pleadeth still for succession, 
The Popish opinion confuted, and their reasons answered.  I marvel upon what ground our Adversaries deliver for authentic doctrine these three conclusions: The first, that Antichrist shall be one person only: The second, that Antichrist shall be a jew by Nation: The third, that Antichrist shall be of the Tribe of DAN. For they have no ground at all out of the Scriptures to make them good. For concerning the first,  

Ob.  Where they would have Antichrist to be but one man, partly because our Saviour saith, I 
a joh. 5.43.  am come in my Father's Name, and ye receive me not; if another shall come in his own name, him ye will receive; and partly, for that in the description of the great Antichrist, the Greek Text prefixeth the Article [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] to make an individuum.  

Sol.  There is a double fallacy: the first, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the ignorance of Argument, since our Saviour there speaketh, not of one only opposite, but indefinitely of all who are against him, be they false Prophets or Antichrists, or whosoever other wicked Seducers, who agree neither with him, nor amongst themselves, to their own conviction and confusion, according to that old rule, Veritas una, error multiplex; Truth is but one, and error is manifold. For the use of the word in the original [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] is to note an indefinite, [any] or [many] as (to give instance in two places for a great many) where it is said, 
b john 4.37.  one soweth, and another [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] reapeth: and, 
c 1. Cor. 12.8.  to one is given by the Spirit the word of wisdom; to another [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] the word of knowledge by the same Spirit: Even as 
d Nonnus in paraphrasi joh. evang. ex correct· Fr. Nansijs.  Nonnus doth well express the indefinite term, in paraphrasing this foresaid place of S. john after this manner most faithfully: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉:  which in English are thus much, word for word: if any other Bastard false named man, come opposite against God [seeking the praise not of the Great God, but of himself,] than ye men amazed will again make much of this deadly Deceiver, that any man may say: they deny the lawfully born, & receive the Bastard appearing to them. For though (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) be the singular number, yet it noteth indefinitely more than one, if we may believe the report of old 
e Ammonius de simil. & different. dictionibus  Grammarians, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (which signifieth another also) is appointed to signify the second of two, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to intimate any of many. So that what our Saviour here speaketh in the singular indefinitely, he is 
f Reverend. Patre Episc. Sarisb. D. Abba. 1 by sup.  well observed to deliver the same expressly in the plural number, when he saith: 
g Mat. 24.5.  Many shall come in my name, saying, I am Christ, and shall deceive many. For as many were before; so many should come after him, being most vile Impostors, who, whether they come in their own name, that is, not by God's will and pleasure, but only upon their own motion, and madness; or whether they come in the Name of Christ, that is, counterfeiting themselves to be Christ: yet are still opposed unto Christ, who is 
h john 14.6.  the only way, the truth, and the life, that 
i john. 5.43.  came in his Father's Name, as it is 
k Mat. 21.9. & Psal. 118.24.  said therefore of him, Blessed is he that cometh in the Name of the Lord.  
Eudaemon 
l Eudaem. p. 139  yieldeth unto the exposition of 
m Io. Maldonat. in joh. 5.43.  Maldonatus, which maketh only for us, since first his Paraphrase is of [Si quis alius] by the indefinite [Quisquis alius:] secondly, he taketh it to be spoken not of Antichrist only, but of all false prophets; who 
n jere. 23.21.  ran, when they were not sent; thirdly, he judgeth these Deceivers to be those, whom 
o Act. 5.35.36  Gamaliel did mention, Theudas, judas of Galilee, and that Rebel Barchochebas, of whom 
p Euseb. lib. 4. hist. Eccl. cap. 6.  Eusebius maketh mention: and four, he reconcileth the places aforementioned seeming to be repugnant in the terms of coming in Christ's Name, and in their own name, by the very same distinction, which we use of name, which signifieth either Christ's agnomination, in which these false prophets are foretold to come, or else Christ's authority, which yet they want.  
Therefore, Cardinal Bellarmine must now find out some better proof to show, that Antichrist must be one man, since this his first reason bewrayeth his impudency (I cannot say) ignorance in a man of such great learning.  

Sol.  For, what I pray you, may we think of him for his second Argument drawn from the Article [ὁ] before [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,] but, as of a juggler given only to tricks of colloguing and delusion, since it is another fallacy, which may be more plainly discerned to be drawn à figurâ dictionis, from the figure, or fashion of the Word itself.  
For the Article prefixed, as he saith, doth note out some certain one particular person, by the judgement of 
q Epiph. ●aer. 9  Epiphanius.  
But Epiphanius doth not help him, if he look well to the words of that learned Father, who saith, that [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a King, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a God, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Man, do indefinitely signify any King, any God, any Man, whereas if the Article be prefixed [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] it determinately doth signify one certain King, one true God, & one particular man.. For all this we grant, and confess of Antichrist, that he is one particular person, but not one only particular person, as (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) doth point at one particular King, God or Man, by the judgement of Epiphanius; but not at one only singular in any of these kinds, as Bellarmine must prove, if he will say any thing unto the purpose. But alas, what can they do in causâ deploratâ, in a desperate Plea, where both Scripture, and their own mouths make most against them? Scripture, where the Article doth not intimate determinatum individuum, one only single singular person, but individuum vagum, any singular person indefinitely, as in these places; 
r Mark 2.27.  the Sabbath was made for man, but [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] not man for the Sabbath, and, 
s Luke 4.4.  man [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] liveth not by bread only, and, 
t Heb. 9.7.  into the second [tabernacle] went the High Priest [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] once every year, &, 
u joh. Ep 2. verse 7.  this is a Deceiver, & an Antichrist [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉:] their own mouths:  
For Eudaemon 
x Eudaemon pag. 151.  admitteth the Article to give a double limitation, one to design the nature only; the other to limit the universal nature to this or that particular so, as it may agree to any other of the same kind: and what is this else, but to grant that the Article may as well express individuum vagum, as determinatum? Nay, he 
y Jdem. p. 159.  further admitteth, that the name of Antichrist may be given to any notorious Heretic, even with the limiting Article metaphorically, as Champions may be called Lions; Actors, Roscij, and Tyrants, Neronis. So that we need not much trouble ourselves to answer their oppositions, if we would, but mark diligently their own contradictions in other points, as much as in this concerning Antichrist, whom they can never prove to be one only person.  
Objection. 2 How then will they show the second of their Problems, that he shall be a jew by Nation? The 
z Pellar. lib. 3. de Pontif. ca 12.  Cardinal bringeth no place of Scripture, but what hath been answered before out of Saint john; so basely begging the question. Only his reason is all, which any of them can say, to wit, that he must needs be a jew, because that the jews will never receive any one for their Messiah, who is not a jew, or uncircumcised, since they look for a Messiah out of the Lineage of DAVID, and Tribe of JUDAH.  

Sol.  And yet it cometh short a great deal of their mark, since it is not proved that the jews will receive Antichrist; or if they shall receive Antichrist, whether they will take him for their Messiah only; or how they can expect one of the Tribe of David, and yet receive a Counterfeit coming from the Tribe of Dan, and borne in the City Babylon, not Rome, but that place properly in Mesopotamia, as 
a Henriq lib. vlt. ca 23. §. 7.  Henriquez, and 
b Viguer. Instit. cap 21. §. 3. v. 3.  Viguerius do falsely suppose? But if he be from the Tribe of Dan, he must needs be a jew. Surely, it followeth not, since Dan for their Idolatry was accounted by the Holy Ghost, rather Gentiles then Iewes.  
And yet it is to be proved, that he must be Objection. 3 borne of the Tribe of DAN. For Bellarmine 
c Vid. Bellarm. lib. 3. cap. 12.  himself doth truly and ingenuously confess, that this opinion (concerning antichrist's original from the Tribe of DAN) is very probable, becuase of the authority of so great Fathers (such as were IRENAEUS, HIPPOLYTUS, etc.) who do affirm it. But yet it is not altogether certain, both because Solution. 1 most of those Fathers do not say, that they know it, but only intimate it to be probable, and because none of the Scriptures alleged do convince it. For first 
d Gene. 49.16  JAACOB seemeth literally to speak of SAMSON, when he saith [DAN shall be a Serpent by the way, an Adder in the path, that biteth the Horse heels, so that his Rider shall fall backward.] For SAMSON was of the Tribe of DAN, and was truly unto the Philistines, as a Serpent by the way: for every where he withstood them, and vexed them; and so HIEROME expoundeth it in his Hebrew Questions: and it seemeth truly, that JAACOB did wish well unto his Son, when he spoke these words: and therefore that he did not foreshow ill, but good: Yea, if it be allegorically applied unto Antichrist, there can but a probable Argument be thence derived such as is drawn from mystical meanings.  
Secondly, where some allege these words of Solution. 2 the 
e jere. 8.16.  Prophet [the snorting of his Horses was heard from DAN,] the same Cardinal answereth, that JEREMY without doubt doth not speak of Antichrist neither of the Tribe of DAN, but of NABUCHODONOSOR, who was to come to destroy Jerusalem, through that Country, which is called DAN, as HIEROME there doth rightly expound it.  
Solution. 3 Lastly, where some 
f Riber. & Viegas in 7. Apocalyps. 14.  make it a great matter of moment to draw Antichrist from DAN, that DAN is not reckoned amongst the elect Tribes, this great Cardinal doth thus lightly pass over this proof: Why DAN is omitted, it is not yet known▪ especially, since EPHRAIM, which is one of the greatest Tribes, is not set down. An answer sufficient to stop the mouths of our arrogant Adversaries, although for the satisfying of all good Christians, our most learned Divines 
g Apud Marlaorat, in 7. Apoc.  deliver this reason for the omission of DAN, because DAN so quickly revolted unto Gentilism, that he was not thought worthy to be accounted amongst the twelve Tribes of Israel. So that now to conclude this Discourse concerning the material cause of Antichrist, let us pass over all these unwritten fopperies of blearing Phantastickes, touching the certain Nation, and Tribe, whence Antichrist shall rise, and hold this truth for certain, that Antichrist must be a man, of what Nation soever (as he may be of any,) succeeding a Predecessor in all his abominations, which he himself shall leave unto a Successor, in one only place, as now the form of Antichrist, to be sought out shall plainly demonstrate.  

The formal cause consisting in these three, 

1. Qualities.  
2. Place.  
3 Time.    §. XV. The form shall appear first by the qualities of his person, secondly, by the place of his residence; thirdly, by the time of his beginning and continuance. The qualities of his person are first inward habits, and secondly, outward actions: 

The Qualities of Antichrist are two, 

1. Habits,  
2. Acts.    
The Habits of Antichrist are two, 

1. Heresy.  
2. Iniquity.    
Antichrist an Heretic.   The habits are many, but all comprehensible under these two heads only, first, of heresy in doctrine; secondly of iniquity in life. For because of heresy in doctrine, he is called 
h 2. Thes. 2.4.  [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] or an Adversary, because like 
i Beza in Annot. maior.  his own Father Satan, he opposeth himself 
k Aquinas in 2. Thes. 2.  against all good Spirits teaching true Doctrine, by that his earnest embracing of all manner of heresies, which violate the common faith expressed in our Creed, as plainly appeareth by this one mark of Antichrist, which S. john 
l 1. john 4.3.  setteth down, Every spirit that confesseth not, that jesus Christ is come in the flesh, is not of God; and this is that spirit of Antichrist, of which ye have heard, etc. For under 
m Vid. Fern. & Piscat. in hunc locum.  this denial of Christ's Incarnation, all the Articles of our faith in the Creed are renounced, whether they be concerning the person, or the office of Christ: Concerning his person, as he is both God, and man: God, 
n Phil. 2.7.  coequal to his Father, and to the Holy Ghost; Man, like 
o Heb. 4.15.  unto us in all things, sin only excepted, conceived by the Holy Ghost, borne of the Virgin Mary: Concerning his office, first of Prophecy, wherein he teacheth us, being our only 
p Mat. 23.8.  Doctor: secondly of his Priesthood, wherein he suffered under Pontius Pilate, was crucified, dead, and buried, and descended into Hell: thirdly of his Regality or Kingly office, wherein he is not only personally exalted by the Resurrection of his body the third day from the dead, his ascension into Heaven, his sitting at the right hand of God the Father Almighty, and his coming again to judgement of the quick and dead; but also ruleth over his Church in the communion of Saints, both for the forgiveness of sins in this life only (for as Cyprian 
q Cyprian. lib. contra Demetrianum.  saith, after death, there is no place for repentance) and for the Resurrection of the body unto life eternal. Antichrist 
r Revel. 16.13  the false prophet must deny all these points of Christian belief, not openly (for then he should be convicted publicly in the Counsels by the Orthodox Fathers,) but by secret conveyances, and colourable pretences, for which he is 
s Revel. 13.11.  said to have two horns like a Lamb, but to speak as a Dragon, because as Gregory 
t Gregor. lib. 33 Mor. cap. 36.  the great, and after him many learned, even 
u Rich. de sancto Victore, lib. 4 in Apocal c. 5. Viegas & Ribera in 13. Apocal.  Papists expound it, Under the show of a Lamb he infuseth into his reprobate hearers the poison of a serpent, having the two Testaments by knowledge of learning, not by holiness of life, he agreeth with the Devil by wicked persuasion.  
2 Secondly for his Iniquity, Antichrist by the holy Apostle is called, 
Antichrist in Iniquity most heinous.  in respect both of his own wicked person, and of other vile miscreants whom he seduceth, 
x 2. Thes. 2.3.  the man of sin, the son of perdition, yea, 
y Revel. 9.11.  Abaddon, Apollyon, both actively to others, and passively in himself, since there is not one commandment in the whole Decalogue, which wittingly and willingly he doth not infringe; as (to give in every one of them a special instance) he breaketh the first by Atheism and Magic, by which as Antiochus Epiphanes, otherwise called Epimanes, a right type of Antichrist, 
z Dan. 11.36.  magnified and exalted himself against every God, speaking marvelous things against the God of gods; so Antichrist shall 
a 2. Thess. 2.4.  exalt himself against all that is called God, or that is worshipped: the second by Idolatry and superstition, by which as Antiochus 
b Dan. 11.38.  shall honour his God Mauzzin, a God whom his fathers knew not: so must Antichrist 
c Revel 17.4.  be full of all abominations, and filthiness of fornications: the third by blasphemies, whereof 
d Revel. 17.3.  he must be full: the fourth by profanation of the Sabbath, and other festival days through 
e Revel. 9.1.  smoke of the pit, which darkened sun and air, that is, through 
f Ribera in hunc locum.  the darkness of errors, and lusts of ignorance, which blinded the minds of simple Christians: the fifth by pride over the Kings of the earth, 
g Revel. 13.12  causing them to worship the first beast, whose deadly wound was healed: the sixth by 
h Revel. 17.6.  murdering the Saints of God: the seventh by 
i Revel. 17.2.  fornications, and foul adulteries, yet 
k Dan. 11.37.  seeming not to care for women, by 
l 1. Tim. 4.2.  forbidding Marriages: the eight by thefts, 
m Dan. 11.39.  in dividing the land for gain: the ninth by 
o 2. Thess. 2.11  lies, and false wonders, as one possessed with a spirit of delusion: the tenth by the indulgence of raging concupiscence, 
p 2. Tim. 3.4.  loving pleasures more than God, and 
q 2. Pet. 2.14.  exercising himself in covetous practices, as a cursed child. So is this vile Monster habituated on each side. Can we look for better acts? 
r Mat. 12.34.  O generation of vipers, how can ye, being evil, speak good things? 
The acts of Antichrist are 3. 

Covetousness.  
Cozenage.  
Cruelty.   His Covetousness known by his Character imprinted.  For out of the abundance of the heart, the mouth speaketh. The tree (saith 
s Clem. Alex. li. 5. Strom.  Clemens Alexandrinus) is known by his fruits, not by flowers, and blossoms. For lo now the Acts proceeding from these habits! The first is of Covetousness in his Character: The second of Cozenage in his miracles: The third & the last of cruelty in his wars. For the Character, which is nothing else but (as Dionysius 
t Dionys. Carthus●n 13. Apoc.  Carthusianus saith) a conformity to the life and doctrine of Antichrist, or (as 
u Aquin. par. 3. q. 63. art. 3.  Aquinas defineth it) a profession of an unlawful worship joined with an obstinate malice (whether expressible by some outward sign and mark, or invisible, or both, as it is either an inward conformity, or an outward profession, all is one to 
x Vid. Petrum Molins 3. part Apolog. cap 4.  us, who take it for a mark of a reprobate,) doth demonstrate his encroaching and covetous humour, since first he 
y Reu. 13.16.17  causeth all, both small and great, rich and poor, free and bond to receive the mark: secondly, it is to be imprinted in their right hand, and in their foreheads: thirdly, no man may buy or sell, save he that hath the mark, or the name of the beast, or the number of his name. For first, when he causeth all of all sorts of men, both Laity and Clergy (as 
z Bellar. lib. 1. de membr. Ecclesiae, cap. 1.  they wickedly distinguish God's people, to debar them from this lot, inheritance in jesus Christ) that is, 
a Aquin. part. 3. q. 63. art. 3. ad. 3.  either men in an order unto a common life of ignorant superstition, or in an order of a special calling for propagating and defence of the same superstition; when, I say, he seeketh to put all into his own mark, doth he not well resemble that wretched worldling, who 
b Psal. 10.10.  croucheth, and boweth, that heaps of the poor may fall into his strong parts? Secondly, he must have the mark set on their foreheads 
c Gloss. ordinar. & Lyra in 13. Apoc. 17.  for show of profession, and upon their right hand also for strength of operation, that both like a false Apostle, 
d Gal. 6.12.  he might glory in their flesh, and with the most tyrannous Ammonite Nahash, 
e 1. Sam. 11.2.  put out the right eyes of their understanding, to lay it, if he can possibly, for a reproach upon all the Israel of God. For thirdly he bewrayeth his greedy desire of this general subjection to be for his own advantage, only by restraining the power of buying, and selling, unto those alone which have his mark. For what else is this buying, and selling, but a making of merchandise of the souls of men, through covetousness, with feigned words, as 
f 2. Pet. 2.3.  Peter calleth it? And what is this restraining of this market to some only, but a special motive to them, who think to grow rich by such a gainful trade of seeking to procure this mark, as a letter of Mart to themselves alone, by which they may securely enjoy the benefit of such a Monopoly? Babylon, as 
g Nah. 3.4.  Niniveh, is a Mistress of Witchcrafts, that selleth Nations through her Whoredoms; and Families through her Witchcrafts, in which, as in the corrupted 
h Mic. 3.11.  jerusalem, the Heads judge for reward, the Priests teach for hire, the Prophets for money, as merchants 
i Revel. 18.3.  waxing rich through the abundance of her delicacies. So provable is the Beasts mark; whereof yet, lest some wary people should make a doubt, Antichrist, the better to cloak his Covetousness, shall use flat Cozenage in his false Miracles, and lying Wonders, 
His Cooznage known by his false Miracles  as our 
k Mat. 24.24.  Saviour, and his 
l 2. Thes. 2.11. reve. 13.13.14  Apostles foretold. For since 
m 1. Cor. 12.22  Miracles are signs to them that believe not, as is the gift of tongues: therefore as Christ himself came, and sent his Disciples to preach the Gospel, 
n Heb. 2.4.  God bearing witness thereunto with signs and wonders: So Antichrist, to gather the people unto him, like an Ape, must imitate the Master, and Ministers of the true Church of God, in counterfeit signs, which by 
o Bellar. lib. 3. de Pontif. ca 15.  Bellarmine's own confession, are every way lying Miracles, in respect of all the causes: as first, of the end, because they are only done 
p Mat 24.24.  to deceive, if it were possible, the very Elect, whiles thereby they would, if they could, show, that Antichrist is God & Messiah: Secondly, of the efficient, which is only the Devil, 
q john 8 44.  the Father of lies, after 
r 2. Thess. 2.9.  whose working is the coming of Antichrist: Thirdly, of the matter, ficta non facta, cozening tricks, 
s Bell. ubi supra.  done in the sight of men, but deluding the same, saith Bellarmine, out of Arethas: Fourthly of the form, because they exceed not the strength of nature, being only performed by the secret, either sympathy, or antipathy, of natural things mirandè, non miraculosè; marvelously, for that they are secret to the simple; but yet not miraculously, since that they are known to the Angels, and may be perceived by skilful men in Philosophy and other learning. And therefore what Antichrist cannot do by his Foxlike fraud, 
His cruelty forcible and fraudulent.  that same he attempteth with Lion-like force; 
t Psal. 10.9.  like a Lion in his den, using both force and fraud, saith 
u Aug. in Ps. 10  S. AUGUSTINE, Force in his Government, and fraud in his Miracles, that so he may fulfil the measure of the devils hatred in persecuting the Church; first by the force of cruel Emperors: and secondly by the fraud of cunning Heretics. For to say nothing of those fantastical Wars of Antichrist, which the 
x Bellar. cap. 16 Henriq. §. 5. Viegas in 13. Apoc. de Antichrist. §. 10.  jesuits would, out of the misinterpreting of Daniel, Ezechiel, and john's Revelation, put upon him to wage, first against the three Kings, of Egypt, Libya, and Aethiopia: secondly, with the seven Kings remaining, and so to become the Monarch of the whole World. We need go no further for testimony of his cruelty, then to the description of the 
y Revel. 17.7.  Woman drunken with the blood of the Saints, and the blood of the Martyrs of jesus. For to suck up this precious blood of Gods redeemed, Antichrist warreth not only 
z Revel. 11.7.  with the two Witnesses sent to preach in the great City, (which are not, as the 
a Bell. ca 6. Ribera & Viegas in 11. Apoc.  Papists all say, Enoch and Elias, since all the 
b Apud Pererium in 5. Gen. 24.  Fathers say, that Enoch is not to be seen of men in this world: and our Saviour saith, 
c Mat. 11.14.  that john Baptist was the Elias which was to come: but rather, as His 
d jacob. Rex in Praefat. in Apolog. pa. 78.79.  sacred Majesty hath most certainly demonstrated, either the two Testaments, or the Witnesses preaching the Truth of those two Testaments) but also with all those, who will not worship the Image of the Beast. For 
e Gal. 4.29.  as he, that was the son of the bondwoman, persecuted him which was the son of the freewoman: Even so is it now, seeing the faithful must, 
f Act. 14.22.  through many temptations and afflictions, enter into the Kingdom of God. For the wicked, thus raging, are but 
g Esay 10.5.  God's Rod, and the staff in their hands is his indignation. So that this may be our only comfort in the midst, or heat, of all these troubles, that as when a Father hath beaten his child, he burneth the Rod, to still his child: so our most gracious God, and loving Father, having suffered, for some short space, the great Antichrist, both in and against his Church, for his Church's comfort and pleasure, will destroy that Monster Antichrist, as the 
h Revel. 16.17  loud voice out of the Temple of Heaven, from the Throne, at the pouring out of the seventh Viol, shall say, It is done. And thus we see this vile Monster qualitied, both in Habits and in Acts. Now to find out his form at the full view, 
The place of Antichrist is twofold, Common and Proper.  we must in the second place seek where he sitteth: and this by the guide of Scriptures may we find out easily, since Scripture showeth the place of residence for wicked Antichrist to be common and proper: 
His Common place.  and both of them (God knoweth) too good for him. For his common place, wherein God's Children may dwell as well as he, is 
i 2. Thes. 2.4.  the Temple of God, which all the Popish 
k Bella●. Vigne. Henriq. Viegas, Eudam. etc.  Writers, that I have seen, understand to be the Temple at Jerusalem; but first, without any Scripture at all, since that great City, upon which they frame this conceit, is not Jerusalem, either heavenly, or earthly; not heavenly, (for that is called 
l Revel. 11.8.  The holy City:) not earthly, (for that was not the place of Execution, when 
m A. Nerone ad Licini. Vide Euseb. lib. 3. hist. cap. 6. & lib. 4. cap. 6. & Orosi. lib. 7. cap. 9  Tyrants were to persecute the Saints, it being made desolate all the time of those trials:) but is taken by all 
n Vid. August. hom. 8. in Apoco. & Marlaor. etc.  the best Writers, weighing all circumstances, for the midst of the Church, where Christ was crucified, both in his Members by persecution, and in Himself by the blasphemies of Antichrist. Secondly, against both Scriptures prophesying, and the proved event; those plainly foretelling that God will make Jerusalem desolate, until 
o Dan. 9.27.  the consummation; and that determined, shall be powered upon the desolate. This is manifest by the jewish hope of building the Temple so oftentimes frustrate, especially 
p Russin. lib. 1. hist. cap. 38. & Theodor. lib. 3. histor. cap. 20.  when julian the Apostata, the more to despite the Christians, did authorize them to build the Temple in the place where it was set before, but than could not be founded, by reason of Fire, and Thunder, and Earthquake, happening in the same place, where they would have laid the first stones. Wherefore the Temple, in which this Antichrist shall have his abode, must be the Church, if we stand either to the interpretation of 
q Hieron. q. 11. ad Algasi. & Chrysost. ac Oecumen in 2. Thess. 2.  Fathers, or to the use of the word [Temple] in the new Testament, as where it is said, 
r 1. Cor. 3.17.  that the Temple of God is holy, which ye are, whiles as 
s 1. Pet. 2.5.  lively stones, ye be made a spiritual house, by 
t Ephe. 2.22.  growing unto an holy Temple in the Lord. Yet thereby we conclude not, (as Bellarmine 
u Bellar. lib. 3. cap. 13.  would enforce) that the state of Antichrist shall be the true Church of Christ. For as the Prophet speaketh, 
x Esa. 1.21.22.23.  The faithful City is become an Harlot; it was full of judgement; righteousness lodged in it; but now Murderers: Thy silver is become dross: thy wine is mixed with water: Thy Princes are rebellious, and companions of thieves. Indeed, the place where Antichrist now sitteth, was once the true Church of Christ, both in inward truth, and outward profession: yea, and many bright lamps did 
y A. Lino, seu Clement. ad Bonifac. 3. Vid. Fascic. Tempor. & Plati.  shine therein, some dying in blessed Martyrdom, some as constant Confessors: but now 
z Osee 6.8.  Gilead is a City of them that work iniquity: & 
a Mat. 21. ●3. His proper Place.  the House of Prayer is made a den of thieves. For now the proper place of Antichrist is in Scripture noted by the name of Great 
b reve. 14.8.  Babylon, not literal in Caldae●, which is 
c Vid. Sam. Purch. l. 1 ca 11  so far desolate, that travailers cannot find it, neither yet in Egypt near to Grand Cayro, since 
d Pet. Bellonius lib. 2. cap 38. & Io. Maginus in descript. Aegypti.  some report that our Saviour was hid in Egypt there from Herod, it being now a beggarly Village: But mystical, even Rome, whose description is delivered by S. 
e reve. 17.9.10.11.12.  john, in these words, [The seven Heads are the seven Mountains on which the woman sitteth: and there are seven Kings; five are fallen, and one is, and the other is not yet come: and when he cometh, he must continue a short space: and the Beast that was, and is not, even he is the eighth; and is of the seven: and the ten horns, which thou sawest, are the ten Kings, which have received no Kingdom as yet, but receive power as Kings one hour with the Beast.] For do not all these Observations concerning Rome, most naturally arise according to their most certain events out of this Scripture? First, that Rome was built upon 
f Onu●hr. lib. 1 Antiq. Rom. pag. 140.  these seven Hills, which in john his time were termed, first, Palatinus; secondly, Capitolinu●; thirdly, Quirinalis; four, Caelius; fifthly, Esquilinus; sixthly, Viminalis; seventhly, Aventinus, according to that Verse of PROPERTIUS 
g Propert. lib. 3 Eleg. 10. .  

Septem Vrbs alta i●gis, toti quae praesidet orbi;   

The City built on seven Hills,  
That with her power the World fils.   
Secondly, that Rome was governed by 
h Rhemenses in 17. Apoc. 9  seven Kings, that is, by seven kinds of Magistrates, having kingly authority, the first whereof were called Kings: the second, Consu●s; the third, Decemuiri; the fourth, Tribuni militum; the fifth, Dictatores, the sixth, Imperatores, the seventh, Pontifices, or Bishops; five being past as out of date in Saint john's time; the sixth, who was called Emperor then bearing sway, till the seventh, which is now the Pope, should rise, in the growth of whose Supremacy, an eighth kind of Government springing from Charles the Great, and continuing amongst the Germans, successively 
i Carion. Chron. lib 5 & A●nti. lib. 4 Annal. ●oior & Abbess Vrspurg●ns. & Na●cler. tom. 2. & Henr. Mutius de reb. Germanicis.  in the Families of the Frankes, Saxons, and Suevians under the name of Emperor, which was one of the seven former kinds of Government, for a while swayed the sceptre, which the Pontifex now holdeth over the City of Rome. Thirdly, that this Rome was supported by ten horns, that is, by ten Provinces subject to the Roman Empire, but upon the very first rising of Antichrist, revolting from that Government, and reverencing the Beast with all Titles of Honour, all Homage, and help, till afterward upon plain information of the truth, they all by one consent shall make war against the Beast: and these are their names (if we stand to the most probable conjecture of the 
k Apud Marlor. in locum.  best learned) viz. 

1. Naples;  
2. Portugal;  
3. Spain;  
4. France;  
5. Britain;  
6. Denmark;  
7. Sweden;  
8. Poland;  
9 Hungary.  
10. Bohemia.    
For these in Saint john 
l Onuphr. lib. 3. Rom. Antiquit.  his time were the Provinces supporting the State of the Roman Empire in the West, and these all became Kingdoms, distinct in Government and State, from the Empire, much 
m Vid. Carion. lib. 5. & Chron. Maria. Scoti & Vrspurgens. ab anno 500 ad anno 800. post Christ. natum.  about the time, when the Empire was divided, near the days of Charles the Great, some eight hundred years, or more from Christ. The strength of these Collections is such, that the 
n Riber. & Viegas in 17. Ap●c. 9 & Bellar. li. 3. cap. 13.  jesuits themselves, as convicted in conscience, grant Rome to be the seat of Antichrist, yet absurdly distinguishing Rome to be either Heathenish, or Christian: and Rome Heathenish to be the proper seat of Antichrist▪ as it was subject unto the Heathen Emperors; but not Rome Christian now under the Pope. For this Gloss is flatly repugnant, first, to the Scripture, which assigneth 
o reve. 13.11.  the same place of being, though not of beginning, to both the Beasts: secondly, to reason, since we know that Rome Heathenish could not be 
p Sic Glossa in Gratian. dist. 50 can. Placuit, ut poenit. definite Apostate. ●sse retrò abeuntes à side, Religione, vel Clericat. ex caus. 26. q. 2. can. Non obseruetis.  an Apostate from Christian Religion, which it never professed: thirdly, to the certain event of things happening; seeing Heathenish Rome did never 
q Revel. 17.2.  make the Nations drunk with her Idolatries, as doth the Ps●udo-Christian-Popish-Rome at this day; but rather was made drunken by the abominable Superstitions of all other people, which they 
r Rosinus lib. 2. Antiq. Rom. ca 5  willingly admitted into their Pantheon, the common Temple of all their gods. Wherefore, concerning the place, I conclude without further treating of a matter so plain, that Antichrist must sit in the midst of the Church at Rome.  
Lastly, now for the time we must inquire of two things; 
The time of Antichrists, 

1. Beginning.  
2. Continuing    first, when Antichrist should begin; secondly, how long he shall continue; In the former point it is hard to prescribe a definite time of beginning to diseases in the body, or to Heresies in the Church; 
antichrist's beginning.  since both of them grow from senseless beginnings, to very fearful issues. So that if we search the first instant of his beginning, we shall hardly find it, seeing in the 
s 2. Thes. 2.7.  Apostles time it begun to work under a mystery: but if we crave the time, when he should be revealed, we find it in Scripture to be at the ruin of the Roman Empire, which being the only obstacle to Antichrist, 
The three sure means of antichrist's rising.  was first of all to be taken out of the way, that Antichrist might afterwards be displayed in his colours by these three degrees: First, of a voluntary succession, and remoovall of the Imperial Throne from that very place where Antichrist should place his Chair: The second of a violent oppression of Christendom by a foreign people, which Antichrist by glozing and flattery must win by little and little unto the embracing of his abominations, for the more speedy and surer planting of his ten several Horns. The third, of a fraudulent usurpation of a double Sword, the one Spiritual in the Church, the other Temporal in the Common Weal, by Antichrist himself then peeping abroad. For the first was to fall out at or about the three hundredth year after Christ: the second, about the four hundredth; the third, about the time of his mystical name, as may appear plainly by these several points of prophesy in the New Testament: The first whereof, is that general intimation, that 
t 2. Thes. 2 7.  he which letted in the Apostles time, was to be taken out of the way, first, by voluntary changing of his seat, dividing his Empire, as Chrysostome 
u Chrysost hom. 4. in 2 Thes. 2.  expoundeth it; then by an v●ter eversion, and rooting of the same out of the World, as all 
x Ambr. Sedul. Primas ●heod. Theophylact. Oecumen. ●yr● cum g●ssis 〈◊〉. cert. & Ordinar. Aquin. etc.  other Fathers take it: the second, that particular denunciation of the third 
y Reu. 8.12.13  part of the Sun, and the third part of the Mo●ne, and the third part of the S●arres to be smitten and darkened, that the d●y sh●ne not for a third part of it, nor likewise the night. For 
z Hayn o, Marlaora. & Brightman in loc.  the smiting of the Sun, Moon, and Stars in the third part, signifieth God's judgement inflicted upon a great part of Christendom, by the bloody hands of Heathen people, whose fury should so stop the course of Christian Doctrine, that their day, and their night seem shortened in the third part. And yet Antichrist in all this Garboil is not troubled, but 
a Psal. 10.10.  croucheth in his Den, till he may ravish the poor, fawning on and flattering these rude Mates, and Tyrants, till out of their Offspring such Kingdoms may be settled, as by which (they 
b Revel. 17.2.  now poisoned through his venomous Potions,) he may daily be more strengthened, and hoist up to that huge height of unjust usurpation, which he openly should begin to manifest in the World, about that year after CHRIST, which 
c reve. 13.18.  the number, of his name doth intimate unto us. 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Erasin. in Chiliad. sub tit. Auaritie, & Rapa●itatis.  A Serpent, unless he eat another Serpent, cannot become a Dragon, say the Greeks' in their Proverb, which we may very fitly apply to our purpose, since Antichrist could never have attained to such a fullness of filthiness, and an abundance of abominations, unless he had swallowed up all the former plagues of God, cast out upon the Church, before by Heathenish Tyrants, and homebred Heretics; to spew them out again, in a greater measure, by cruelty and subtlety, amongst Gods Chosen, as the 
e Revel. 8.13.  Angel flying in the midst of Heaven did import by crying out of woe, woe, woe, before the sounding of the fift Trumpet, when there should fall 
f Revel. 9.1.2.  a Star from Heaven to Earth, (even Antichrist himself,) to whom was given the Key of the bottomless pit, which he should open to let out smoke (signifying dark ignorance,) and send out such Locusts, as were to sting men to death, like Scorpions. Unto such an ugly shape doth this Serpent, or this Bear grow by his degrees; so small was his beginning, and so dreadful is his full growth, that he is fitly resembled by a 
g B. jewel in 2. Thes. 2. pag. 115. fol.  blessed Bishop unto an Earthquake, which caused by a little wind, for a time hidden in the hollows of the earth, 
h Stobaeus lib. 1 Eglo. 9 cap. 32.  at last breaketh out to the shaking of the Mountains, the cleaving of the Rocks, the throwing down of houses, and the kill of men. The Thorn 
i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Eras. Chil. sub tit. Initij laudati.  when it is little, seemeth good. Antichrist in his Infancy gave great hope of integrity: but the elder he grew, the worse he proved, 
k Homer. apud Strabonem. lib. 3.  à Tartesso ad Tartarum, falling (as we say) from the deep Sea to the Devil. Now knowing his beginning, if you ask me, how long he shall continue, I may answer well, that I know not. 
His continuing & ending.  For his end is not yet come, and 
l Aristot. de Interpretat. ca 11.  De futuris contingentibus, nulla est scientia: there is no certain knowledge to be had of things future. Yet, surely as 
m Certius est quàm mors, quàm mors ince●tius est nil▪ Marcell. Palingenius in Scorpio  nothing is more certain than death, although then the hour of death nothing more uncertain: so nothing is more certain, than the ruin of Antichrist; although the instant of his ruin be not yet known; because his utter abolishing must be 
n 2. Thes. 2.11.  at Christ's coming, the time of which is known to God only. 
Ob.   
And therefore where our 
o  dem. 40. & Bella. li. 3. de Pontif. cap. 8.  Papists will have Antichrist to continue, but only three years, and an half; partly, by these words of 
p Dan. 7.25.  Daniel [they (that is, the Saints) shall be given into his hands, until a time, and times, an● the ●ding of time] and partly by these of 
q reve. 12.14  john concerning the woman, [Where (that is, in her place in the Wilderness) she is nourished for a time, and times, and half a time from the face of the Serpent,] lo, a double either sottishness, Solution. 1 or knavery: First, in putting places together of contrary importment, seeing in the former, the Saints are said to be subject under persecution for a time, times and half a time: but in the latter, rescued from Solution. 2 trouble into a place of safe retiring for a time, times, and half a time: the second, in misapplying both these places, as sitting unto the Great Antichrist in their opinion, when the former doth properly belong unto Antiochus Epiphanes only; the latter unto Satan, and Satan's servants, the Heathen Roman Emperors, by whom the Devil 
r August. homil. 10 H. ●mo, & R●b●ra in 12. Apoc.  cast out the floods of ten several persecutions after the Woman retired into the Wilderness, that is, the Primitive Church of Christ flying from their fury into secret places for their best safety, for a time, times, and half a time, that is, 
s Vid. joh. Fox. lib. 1. Marty●olo. pag. 90.91.92. & Reveren. Patrum D. R. Abbade Antichristo, cap. 8. §. 6.  for the space of two hundred, ninety, and four years after Christ, when the last great Persecution raised by Licinius was quieted, and so ceased by the only help, and authority of Constantine the Great, than the first Christian Emperor, which openly fought under the Banner of CHRIST.  
For (to give you a short and yet a full survey of these latter times, laid out by St. john under several numbers thus truly reckoned by 
t ●idem ubi sup.  most religious and learned Divines,) this first number of time, times, & half a time, is in plain signification, three years and an half, which number of years consist of one thousand, two hundred and threescore days, all which days together make up in just account two and forty months: now if every month be taken for a Sabbath of years, than all these numbers make up the just sum of two hundred, ninety and four years, which years beginning to be reckoned at the thirtieth year of Christ's age (when 
u Luke 3.23. Matth. 4.23.  he after his Baptism began by his Preaching to gather a Church, that 
x john 16.32.  was to be troubled in this wicked world) will end in that very year, 
y An. Dom. 324 vid Euseb. Chronic. & Theatr. histor. Christoph. Helwici.  when Constantine the Great began to reign alone, Licinius being vanquished, and persecutions ceased for the space of a thousand years together, in which time Satan is 
z Revel. 20.2. & 7.8. etc.  said to be bound in the bottomless pit; because for all that time he is not permitted to molest the Church by open persecution, howsoever he must trouble it by homebred heresies, and secret schisms. For the 
a Vid. Meditat. doctiss. Sereniss. Regis jacobi in 20. Apoc.  Church universal was to be quiet and free from foreign persecutions for the cause of religion for that space of a thousand years, that in that long calm of outward prosperity Antichrist might ripen unto a fullness of Abomination, which for a time was covered under the cloak of outward Orthodoxy, and ceremonial indifferency; but at last appeared in the true state of ugliness towards the 
b Anno Dom. 1314. sub joh. 22 Lodovico Bavaro Imper. Edwardo 3. Angliae, sub quo joh. Wicliff. Vid. Chronic. Anglic. Holinsh. Stow, & Io. Fox. pag. 365. Edit. ultimae.  latter end of the thousand years, when Satan was to be loosed, that he might most furiously rage against Gods chosen, both outwardly by the foreign power of Gog and Magog, and inwardly in the Church itself by the great Antichrist, whose kingdom then began a little to be diminished by 
c 2. Thess. 2.8.  the preaching of the Gospel, until at last it shall utterly be demolished by the glorious coming of jesus Christ, as at the trumpet sounded by the 
d Revel. 10.7.  seventh Angel it shall be finished. I speak thus indefinitely of the last period of antichrist's kingdom, because since it must last in some outward, although weak form of government (Rome being destroyed) till the coming of Christ, we have 
e Part. 1. §. 7.  before defined, that the time of Christ's coming is the Father's secret only. 
Ob.  And yet I am not ignorant of a very probable conjecture, made by a 
f Master Peter du Moulin in 3. part. Apolog. in Coessetan. cap. 4. pag. 250.  most famous Preacher, and reverend Divine, concerning the last period of Antichrist his kingdom, that it must fall out (as he thinketh) in the two thousand, and fifteenth year after Christ; because after it is settled, as it was in the seven hundred, fiftieth and fifth year of our Lord, it was to continue one thousand, two hundred, and threescore days, that is, by terms of Scripture, 
Sol.  so many whole years. But howsoever I cannot but justly admire his sharp and sound judgement in collecting out of the prophetical numbers of Scripture, the truth of things past: yet I cannot fully assent unto this his construction of future events, by that number of days; since as yet it appeareth not unto me upon what ground, either he setteth the beginning of the thousand, two hundred and threescore days at the end of the seven hundredth, fiftieth, and fifth year after Christ (for Antichrist his kingdom was begun and settled 
g An. Dom. 666.  a good while before,) or stretcheth the number of those many days so far, seeing 
h Mat. 24.24.  for the Elects sake those days shall be shortened, and Christ may come sooner, for any thing we know (as Now 
i Revel. 22.21.  come Lord jesus!) Let us leave then these conjectures unto them, who in the liberty of prophecy might first set them abroad, to make them good; and as by faith we are to be assured that the kingdom of Antichrist shall come to an end, so let us in sobriety cease from the curious search thereof, daily in hope expecting the complement from Him, who will do it in his own time. And so by this discourse of the qualities, place, 
The conclusion of the formal cause.  and time of Antichrist, we see in what form he must come abroad, to wit, in the habit of heresy and iniquity, doing all things by covetousness, cozening, and cruelty; in the midst of the Church, at Rome, secretly, and (as it were) by a mystery in the Primitive time, but openly & plainly from the six hundredth year after Christ, till he should grow, and ripen unto his full greatness, which by little & little was to be lessened through the preaching of God's word, and utterly destroyed at the coming of Christ.  
§ 16 Now four, and lastly, the final cause, 
The final cause of Antichrist.  or end, why this Great Antichrist should thus reign and ruffle in this wicked world, and against the Faithful, is (to speak in Logical terms) ultimus & ultimatus, the last and furthest, to wit, God's glory, which in justice shallbe manifested, when God 
k Esay 1.24.  easeth him of his enemies, and avengeth him of his adversaries, as the 
l Prou. 16.5.  wicked are ordained for the day of evil: the near and subordinate, which is first, that the Reprobate 
m 2. Thes. 2.11  might be deluded unto their destruction, by the vile deceits of Antichrist: secondly, that the Godly elect might be tried in this great fire, both for their present purging, as 
n Prou. 17.3.  Silver in the fining pot, or Gold in the furnace, & for their future glory promised to the perseverant, under this good precept, 
o reve. 2.10.  Be thou faithful unto death, and I will give thee a Crown of life.  

The Real and full definition of Antichrist.  §. XVII. The efficient, the matter, the form, & the end, now all put together, will openly discover, what is this Great Antichrist, to wit, a man by ordinary substitution succeeding another in a kingdom raised up by Satan, upon the ruin of the Roman Empire, and the liberality of Christian Princes, through the pleasures of the world, who being in opinion an Heretic, and a most wicked man in life, covetously seeketh to imprint his Character upon all men whomsoever, coozeningly endeavoureth to do signs and wonders, and cruelly persecuteth in bloody massacres the Saints of God, in the midst of the Church, sitting at Rome, growing mysteriously in the Primitive time, but from the sixth hundredth, sixtieth and sixth year after Christ openly manifest, till his utter destruction, at the end of the world, both for the blinding of the reprobate, and the trial of the elect, to the glory of God. Eculmo spicam: By the half you may know what the whole tale meaneth. For by this definition thus proved in all points, we may easily perceive, what now in the second place we are to make search for; Who is this Great Antichrist.  
§. XVIII. Some, 
The second Question, Who is this Great Antichrist? The first opinion.  (as jodocus Clicthoveus 
p Clicthou. Commentar. in Damascen. l. 4. ca 27  reporteth) thought, that this Great Antichrist was that Seducer Mahomet, and his succeeding bloodsuckers, Saracens and Turks. But Cardinal 
q Bellar. lib. 3. de Pontif. cap. 3. Sanders Henriq. Viguer. etc.  Bellarmine, together with all our other Papists, which I could as yet ever read concerning this matter, utterly reject this opinion, as most false, being indeed convicted by the strength of Truth. For first, Mahomet and the Turks had never any place of residence in the midst of the Church, at Rome: secondly, he never was a Prince Ecclesiastical: thirdly, he could not by any reason be accounted for an Heretic, or an Apostate from that faith, which he never professed: four, although he began to reign in Arabia, 
r An. Dom. 623. ut Genebrard. lib. 3. Chronolog.  much about the time when Antichrist did manifest his rising at Rome; yet he never made himself an universal Bishop, and the Vicar of Christ, as Antichrist did. And therefore some other must be found out to be Antichrist. 

The second opinion and the Truth: The Pope is that Great Antichrist.  
Proofs are two, 

1. From the Names.  
2. From the Nature or causes of Antichrist.    
From the name are two, 

1. Literal.  
2. Mystical.    
The Literal Name.    
§. XIX. Who, I pray you, then can this Antichrist be, but Pontifex Romanus, the Bishop, or (as they commonly now call him) the Pope of Rome? For both his name and his nature agree so fitly unto that, which we have noted of the Great Antichrist, that we may well conclude them to be both one, so truly, and fully, as that now the Pope of Rome is the only Great Antichrist, and the Great Antichrist is only the Pope. The name of both is literal and mystical: The literal name is Antichrist, by which, although the Pope be not called totidem sillabis, in those same syllables; yet in the same sense he beareth that name, if we mark the true Etymology of the word [Antichrist:] since first he is so opposite unto Christ jesus, both in doctrine and life, as we shall find hereafter in the application of the formal cause: And secondly, since he is commonly called by his chiefest 
s Bell. in praefat. Tom. 2. ad Sixtii 5. & Azor. in dedicat. Tom. 1. ad Clem. 8.  Flatterers, Christi in terris Vicarius; Christ his Vicar on earth over the Church, of which being but 
t Extravag. Cömun. lib. 1. tit. 8. cap. 1. ubi sic: Ecclesiae unius & unicae, unum corpus, unum caput, non duo capita, quasi monstrum, Chris●us viz. & Christi Vicarius, Petrus Petrique successor, etc.  one only, there is but one body, one Head, not two heads, as if he were a Monster, to wit, Christ, and Christ's Vicar PETER, and PETER'S successor, etc. But howsoever they may cavil against this application of the literal name, the mystical [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] included in the number [666] more plainly agreeth unto the Pope. For who reigneth in Latio, but only 
u Ex fict● Constantini donatione, vide Laur. Vallam.  the Pope? who maketh the Scriptures translated into the Latin tongue, 
The mystical name.  to be only the Authentic Word of God, but 
x Con. Trident. sess. 4. decret. 2.  the Romish Pope only? who forbiddeth the use of the Liturgy in any other language, save the Latin tongue only, but only the 
y Con. Trident. sess. 22. can. 9  Pope? Yea, mark how this mystery of this name is made plain! For at that very time, when the years after Christ came up to the number of six hundred, sixty, and six, Vitalianus, a Musical Pope, notwithstanding, through 
z In bello Longobardico inter Imperator. & barbaros: vid. Ottonem frisingen's. lib. 5. cap. 11  the misery of the time when he lived, there was more need of praying, then singing: yet 
a Fascicul. Tempor. compilata historia, Platina, Balaeus, Valero in Vitalian. Magdeburgens. C●nt. 7. c. 6. & Osiander. C●nt. 7. lib. 3. cap 10.  brought into the Church singing of the Service, & the use of Organs, commanding that the Canonical hours, the Hymns, and other Ceremonies, should only be celebrated in the Latin tongue. A matter of main consequence, since thereupon ignorance arose amongst all people, now lulled (as it were asleep) by the confused noise of many voices in an unknown tongue; and upon that ignorance an easy admittance of many gross opinions, if it carried the colour of advancing devotion; although it was no better, as their case then stood, than 
b Act. 17.23.  the Altar erected to an unknown God.  
And therefore where some 
c Bell. in Apolog. pro Resp. ad Reg. cap. 12.  of our Adversaries mock at this our applying of this number to Vitalian, 
Ob.  since he was in their opinion a zealous good man, in whose time there was no such innovation, or change in the Church, as we pretend.  
We answer for Vitalian, 
Sol.  that his goodness shall be judged of at the great Day of the Lord: In the mean time we know, that 
d 2. Cor. 11.13, 14.  Satan himself is transformed into an Angel of light, and his ministers as the Ministers of righteousness. For secondly, concerning the innovation and change which fell out to be in the days of Vitalian; Vitalian himself was the only cause thereof, by those his Ordinances, for playing and singing Latin Hymns in the Church, since thereby 
e Luke 11.52.  the Key of Knowledge was hid, when common people 
f Vide Polydor. Virgil. lib. 6. de Inventor. ●er. c. 2.  could not understand what was said or sung in an unknown tongue; and the heat of zeal quenched in men of understanding, whose ears were tickled, but hearts not touched, while, as S. Augustine 
g Aug lib. 10. Confess. cap. 23.  complained of himself; so most were more moved by the sweetness of the song, then by the sense of the matter, which was sung unto them. And yet here was the mischief, that men knew not their hurt, which most did pinch them: For it wrought, as the 
h Aelian. de histor. animal. lib. 9 cap. 11.  deadly touch of the Aspis, in a tickling dilight, till it had undone them; not so manifest at the first, because the manner of working was in a Mystery, like 
i Episc. Eliensis in resp. ad Apolog. Bellar. ca 12 pag. 249.  growing Impostumes, and souring leaven, not felt in fieri, but well known in facto.  
§. XX. And yet the names do not so plainly show the Pope to be Antichrist, 
From the Nature, or causes of Antichrist.  as doth the nature of the thing, if we will but mark the true applying of all the causes before delivered. For first, touching the efficient cause, 
In the Efficient cause. 1. Principal.  the principal efficient of Antichrist is the Devil; and so of the Pope, since if we respect the grand corruptions, either of the Chair, or of the Persons successively placed in the Chair, we shall find the Devil to have a chief hand therein. For the corruption in the Chair is 
k Matt. 13.28.  a Tare in the Field, sown only by the Devil, of whose main seducements the See of Rome, the Chair of Peter (as they surname it) is called 
l Revel. 11.8.  Sodom, & Egypt, this, for her Heresies, and that, for bad life, used by the persons placed in that eminency, both for their own and others destruction, being instruments of the Devil; 
m Revel. 9.11  Angels of the bottomless pit, called Abaddon, Apollyon. For after their discovery, which of them ascended into that Throne, but by the Devil? Some by Ambition, as those who rose to the place by Schisms, whereof there were 
n A. Damas' ad Eugenio. 4. Vid. Onuphr. de schismatib.  some thirty at the least; some 
o joh. 189. apud Platinam.  by bribing of the Cardinals in the Conclave; some by 
p joh. 11. per Theodorä. & Io. 13. per Maroziä apud Lu●prandum, lib. 2. ca 13  the favour of Bawds and Whores, yea, and some came to the Papacy by a direct compact made with the Devil, to whom they covenanted the possession of their souls, and bodies, after their death, if they might attain to their wished for honour of the Papacy, as we read in Chronicles, of 
q Fascicul. Tempor. & Platina.  Silvester the second, & 
r Hieronym. Marius in Eusebio.  Alexander the sixth. So that we may very well conclude with these old ruins made upon these occasions: 

s Apud Catalogue. testium Veritatis tom. 2. pag. 832.  Ima tenet JUPITER, coelum habet PLUTO;  
Et accidit dignitas animali bruto;  
Tanquam gemma stercori, & picturaluto.  that is, 
JOVE holds the lowest parts,  
PLUTO hath Heaven got:  
Dignity to Beasts, as Gems  
To dunghill sals in lot.   
Now for the less principal efficient cause, 

2. Less principal.  
Occasion, as the liberality of Christian Princes.   which we noted in Antichrist to be, either outwardly occasioning, or inwardly inducing, we find them the very same altogether in the Pope. For the occasion of Papal rising was twofold, first, the ruin and decay of the Roman Empire; and secondly, the liberality of Christian Princes to the See of Rome, when the 
t Sozomen. lib. 2. cap. 2.  Emperor having translated his Imperial Throne from Rome to Constantinople, and leaving 
u Carion. lib. 3. Chron. pag. 404.  only his Exarch, or Lieutenant in Italy, who was overthrown, and thrust out by the Lombard's; the Pope 
x Platina in Zacharia 1. & Stephano. 2.  called the Frankes into Italy, for the utter overthrow of the Kingdom of Lombardie, which with other great signiories in Italy, he obtained by the first Donation of Pipin the Father, and the second Confirmation of Charles the Son, and the final Acknowledgement of Lewis the Grandchild, registered in 
y Gratian. dist. 63. can. 30.  Gratian, and being, as Albertus 
z Albert. Crant. zius lib. 2 Sax. cap. 1.  Crantzius supposeth, that which they call the Donation of Constantine. For let 
a August. Steuchus Eugubinus lib. 3. de donat. Constant. contra Laur. Vallam.  Eugubinus and others 
b Baronius & Bisciola ad ann. 324. etc.  of the Pope's Flatterers sweat out their hearts, whiles they seek to make good this false Donation of the Great Constantine; the truth is, that the Pope had not any Temporalities, by any grant of the Emperor, till the 
c Albert. Crantzius ubi supra. Inducements, as the Abundance of worldly pleasures.  Goths first gave somewhat, the Lombard's added more▪ and last, the Frank- Emperors made up these Dominions unto his desire. But yet these occasions of his advancement were not so lamentable; as the inducements for the lifting up of the Papal State are abominable, and most truly Antichristian; For it was the abundance of worldly pleasures, which moved them so much unto the amplifying of their authority by the trampling down of the Roman Emperors, and the Princes of Italy, that when others wept, they might laugh; when others stood penitent without, in the cold, three days together, barefoot, and bareheaded; as 
d Vid. Platinam in Gregor. 7.  did Henry the fo●rth; they with proud Hildebrand might glut themselves with all pleasures in their Palaces, according as Mantuan 
e Baptist. Mantuan. lib. 3. Calamitat.  hath in these words bewailed: 
— Petrique domus polluta fluente  
Marcescit luxu:— mores extirpate honestos:  
Sanctus ager scurris; venerabilis ara cinaedis  
S●ruit, honorandae diuûm GANYMEDIBUS aedes.  that is, 
NOW PETER'S house polluted pines with flowing lust,  
Casts out good manners: holy field to Scoffers must  
Now serve: for Bawds is Altar set,  
To GANYMEDES are Saints houses let.   
§. XXI. Secondly, for the material cause, or subject of the Papacy, it is a man, 
In the material cause. 1. A man..  and not the Devil; although such men be little better than Incarnate Devils. For the hollow Chair used in the Pope's Consecration ever since john the eight, otherwise called joan English, demonstrateth him plainly to be a man, since then when he sitteth down in that Chair, his Privities are groped by the lowest Deacon (as Platina 
f Platina in joh. 8.  saith plainly) although 
g Onuphrius in Annotat. ibidem.  Onuphrius doth impudently deny that which Bellarmine ingeniously 
h Bellar. lib. 3. de Pontif. cap. 24  granteth to be done, not for trial of humanity, but for demonstration of humility and remembrance of death. Therefore the Pope must needs be a man; and as we demonstrated before at large of Antichrist, 
One succeeding another.  one by ordinary substitution succeeding another, as the Papists 
i Bellar. lib. 4. de Eccles. Militante cap. 8.  themselves most gladly confess, when they urge so often against us the personal succession of their Popes in the same Chair from Peter, unto this now living Paul the fifth. And yet I cannot but by the way touch that, which if I had leisure, I could easily demonstrate, as I have done 
k In Clauiger● Ecclesiae. §. 7.  in another Work; first, that their personal succession hath been oftentimes interrupted either by an 
l Vid. Onuphrij Chroni. ad finem Platinae.  interregnum, and vacancy many months together, or by their several Schisms in their proud Antipopes: secondly, by that, this personal succession, if it could be proved sound, yet is of no moment, unless they can show succession in Doctrine, as well as in person, since by the plain confession of their own dear Doctor 
m Staplet lib. 4. demonst. princip. doctrinal. cap. 20.  Stapleton, grounded upon 
n Tom. 2. Concil. abud many. pag. 149. ●n Epist. Epist. A●gypti ad Anatolium int●●pistolas illustrium virorl●.  very good Antiquities, No Bishop's name was set down in their Diptychs (that is, as he expoundeth it, they were not mentioned in their Commemorations) until they had received [Synodycam] the Epistle testimonial of their Orthodox faith; because he was not to be accounted a Successor, who held not the true faith of his Predecessor. But yield we unto them this personal succession, since it serveth well our purpose to prove the Pope to be that Antichrist, if now to this material cause we fit the form of Antichrist before delivered. A Work worthy our labour, and yet very easily to be accomplished.  
§. XXII. For the qualities, the seat, and the time of the Papacy are the same with those of Antichrist. 

In the formal cause, by three 

1. Qualities.  
2. Seat.  
3. Time.    
His Qualities, are two, 

1. Habits.  
2. Acts.    
Habits are two, 

1. Heresy.  
2. Iniquity.     The qualities, be they either Habits or Acts. The Habits both of Heresy and of Iniquity. For the Pope is an Heretic, seeing there is not one Article in the Creed, which the Pope doth not deny (not 
o Vid. Canum lib. 6. l●cor. commun. cap. 8. & Bellar. lib. 4. de Pontif. cap. 2.  privately as some private person, but publicly in his Chair as Bishop,) when either by his proper assertion, or by his giving privilege, and approof to the Blasphemies of his Minions and Disciples, he crosseth the truth, in olden in these Articles, as (now to run thorough them all in particular, like as many other most Reverend Divines 
p Heming. in Antichristima●. Beza cap. 7. Confess. M. Perkins in his Advertisement, and M. D. Abbots, now the Right Reverend Bishop of Sarum, in his third part against D. B●shop.  of the Reformed Churches have done before me) he denieth this first Article [I believe in God, 
The first Article of the Creed, infringed by the Pope.  the Father Almighty, maker of Heaven and Earth] by two special Doctrines, the former impugning our belief in God only; when he gave his allowance to that Decree 
q Concil. Trid. sess. 25. cap. 2.  of the Council of Trent, wherein it is commanded, that men should teach it, to be good, and profitable, suppliantly to invocate Saints. For if we call upon them, we must believe in them, as the Apostle 
r Rom. 10.14.  saith, How shall they call on him, in whom they have not believed? And if we believe in them, we make them as God, seeing thereby (as 
s Euseb. Emissen. homil. 2. in orat. dominicam  Emissenus saith) we give the honour of the Lord, to the servant; both wickedly, because he 
t Esay 42.8.  will not give his glory to another, and idly, in that the Saints departed have not the knowledge of our wants in particular, by the judgement of Saint 
u August. lib. de Cura pro mortuis, cap. 15.  Augustine, alleged in the 
x Gratian. caus. 13. q. 2. can. 29.  Canon Law under these words: We must needs confess, that the dead do not know what is done here, while it is in doing here. And therefore we may say in 
y Psal. 11.1.2.  David's true Zeal against these wicked Teachers; In the Lord put I my trust; how say ye unto my soul; Fly as a Bird to the Mountain, answering ourselves by a true faith as he did in another place, saying, 
z Psal. 121.1.2  I lift mine eyes to the Hills, from whence cometh my help? My help cometh from the Lord, which made Heaven and Earth. Let not them presume then upon the Mountains, saith 
a August. in Psal. 120.  Saint AUGUSTINE, because the Mountains themselves do not shine of themselves▪ but from him, of whom it is said; 
b john 1.9.  This was the true Light, that lighteneth every man which cometh into the World. The latter intending an impeachment of God's Almightiness in Creation, whiles he maintains his 
c Gab. Biel lect. 4. in Canon●m Missae.  Favourites plainly to aver that the Priests do make [conficium] ●he body of Christ. A twoforked Blasphemy, like the Serpent's sting; For first, if they make Christ's body, Christ's body, was not before, since to 
d Pererius in 1. c. Genes. in verbo [Creavit.]  make a thing, is to give it a being which it had not before. But Christ's body was before, even 
e Aquia. p. 3. q. 6. art. 5.  a perfect body in the very first instance of his Incarnation, unless they will have that body to be a fantastical body, as said the 
f Vid E●i●han. August. ●lastr. de his haeresib. & Steph. Zeged. tab. De Chr●sti humanitate assertion.  Phantasmaticks, Marcionites, Cerdonians, and Manichees. Therefore the Priests cannot be said to make Christ's body. For secondly, than the Priest must have a power infinite, to give a passage infinite unto this his new creature, seeing (as the 
g Bonavent. in 2. sent. dist. 1. & Scotell. ●n 2. sent. distinct. 1. q. 5.  Schools teach) between non ens, & ens, the space is infinite, passable only to the Infinite God, to whom the power and work of Creation is so truly proper, that (as 
h Aquin. p. 1. q. 45. art. 5.  Aquinas out of the very depth of true Divinity said well) it is impossible, that (to create) can agree to any creature, neither by it own proper virtue, nor by way of instrument or ministery, as his Master 
i P Lombard. l. 4. dist. 5. § 3.  Peter Lombard seemeth to affirm, what he upon better reason doth justly deny. 
The second Article is denied in respect  The second Article [and in jesus Christ his only Son our Lord] is denied by the Pope two ways, first, in respect of the person of Christ, secondly, 

1. Of Christ's Person.  
1. As Christ is God.   of his office: of his person, as he is both God and man.. For his Godhead was denied by those Arian Popes, Foelix the second, and Liberius, he being upon Liberius his banishment made Bishop of Rome by Constantius the Emperor at the instance of Acacius, and so continuing till his dying day, if we believe either 
k Hieronym. in Catalogue. sub nomine Acac.  Hierome before 
l Platina in Foelice.  Platina or Onuphrius 
m Onuphr. in Annot. in Platin.  his old Monument recording him a Schismatic, and an Opposite to Liberius then as yet truly Orthodox; before Bellarmine's 
n Bellar. lib. 4. de Pontif. Rom. cap. 9  false Epitaph found, or rather counterfeited by some cunning Knave, at that very time, when they made him a Saint: this, to wit, Liberius being drawn upon Foelix his death for the reobtayning of his place, to subscribe to Arianisme, to communicate with Arians in the Council of Sirmium, and after his reinstallment, all his life afterward, to be a professed Arian, if we may rely upon the constant report of 
o Athanas. in Epist. ad solitar. vit. agentes.  Athanasius, 
p Hieronym. Catal. in Fortunatiano.  Hierome, 
q Sozomen. lib. 4 cap. 15.  Sozomene, and all the 
r Regino lib. 1. Hermannus Gigas, etc. tom. 1. illustr. scriptorum apud joh. Pistor. 2. As Christ is man..  latter Histories. And for his Manhood, how it was undermined by Vigilius the Manophysite, and Honorius the Monothelite, I need not insist, since Bellarmine and Baronius are here beaten down with their own best weapons, by the 
s 
D. Rainolds in Apolog thesium, pag. 39.40. etc. & D. Whitaker, contr. 4. q. 6. c. 3. 2. Of Christ's Office.  
1. As Christ is a Prophet.   two great Worthies of our Israel, not yet answered. For the Pope's cozening close-play, against Christ his Office, is at this day more detestable, in that he impugneth, first, the Prophetical Office of Christ, by his wicked allowance of unwritten Verities, and human Traditions, which he 
t Catechism. Trident. Coloniae 8.1581. pag. 11.  maketh one part of the Word of God, like the blasphemous jews, 
u Apud Petrum Galatin. lib. 1. de Ar●an. Cathol. fidei, cap. 1.  now dividing the Law into two parts, the one in writing, the other in speaking; whereas we are not bound to acknowledge any other word of God, but what is written in the Canonical Books of Scriptures, by Damascen 
x Io. Damascen. lib. 1. Orthodox. sid. cap. 1.  his judgement, unless we will incur Paul's 
y Gla●. 1.8.9.  Anathema for receiving another Gospel: 
2. As Christ is a Priest.  secondly, Christ his Priesthood, not only by appointing 
z Concil. Trident. sess. 22. c. 3.  the Mass to be a Sacrifice propitiatory for quick, and dead, against the Apostles Doctrine, by which we are taught, that 
a Heb. 10.14.  by one offering Christ hath perfected for ever them that are sanctified; but also by ordaining a Shaveling Priest to be Mediator between God the Father, and Christ his Son, as when upon the Pope's prescription 
b In Missali edit. jussu Pij Quinti.  the Priest must offer the body of Christ for a Sacrifice to God, using this 
c In Canone Missae.  Prayer after the words of Consecration [
d Placeat tibi, Sancta Trinitas, obsequium servitutis meae, & pr●s●a, ut sacrificium, quod oculis Maiestatis tuae indignus obtulit, etc.  Let the obedience of my service please thee, O holy Trinity, and grant that the Sacrifice, which one unworthy hath offered in the eyes of thy Majesty, may be acceptable unto thee, and thou showing mercy, helpful to me and to those for whom I did offer it by jesus Christ our Lord. Amen.] which all his chief Liturgists cannot free from the blot of Blasphemy, since the Sacrifice being (as their 
e Of Transubstantiation, Concil. Trident. sess. 13. cap 4.  Doctrine enforceth it) Christ himself, whom the Priest doth offer; the Priest must needs be a Mediator, upon whose worth the Sacrifice is acceptable; so that they cannot excuse it from a plain intrusion into the Office of Mediatorship, and a lifting up of the Priest above Christ his Saviour; and therefore 
f Titleman. Durand. Durantus in exposit. Missae  some of their Ceremonists pass it over in silence, as a Mystery; and others 
g jodoc. Clicthoveus lib. 3. Elucidator. Ecclesiastici. ad finem.  gloss it, as if the Priest did desire it to be accepted, as well for the giver, as for the worth of the gift; whereas we are not to acknowledge any other Mediator than 
h 1. Tim. 2.5.  one which Christ, in 
i Ephes. 1.6. 3. As Christ is a King.  whom alone we are accepted: thirdly, Christ's Kingly Office, by that wicked usurpation of a Supremacy over the Church, whose Head, and whose Husband the Pope 
k Extravagant. Commun. lib. 1. tit. 8.  plainly calleth himself, when if he be an Head not mystical, which is 
l Ephes 5.29.  Christ, nor Civil as the 
m 1. Sam. 15.18  lawful Magistrate is, but (as 
n Rhemist. in 1. Eph. 2●. & Bellar. lib. 2 de Ponti. Rom. c. 17  they call him) an Head Ministerial, then both the Church shall be like Cerberus, a Triple-headed Monster, & the Pope but like a Wen, or an Head for no use, but for an odious, and tedious burden; since Christ for matter spiritual, and the Magistrate under Christ for Civil Causes doth wholly, and only govern the Church, which cannot have the Pope to be her Head Ministerial without some contradiction, since 
n joh. Patriarch. Antiochen. in appendi. Concilij Basiliensis.  if he be an Head to the Church, he is her Master, or if he be but a Minister (as they call themselves 
o In suis bullis à Gregor. 1.  servos servorum) than she is his Mistress; and therefore not his Spouse, unless 
p Vid. D. Abbot. in Antilogiâ ad Apologiam Eudaen. cap. 3.  he be an Adulterer, and she an Adulteress; since Christ her 
q 2. Cor. 11.2.  only Husband 
r Heb. 13.8.  is yet alive, and ever 
s Matth. 28.20. The third Article is impugned in respect 1. Of the Virgin Marie herself.  with her to the end of the World. The third Article [Which was conceived by the Holy Ghost, borne of the Virgin MARIE] is by him impugned two several ways; first, by that proper assertion of the Franciscans allowed by 
t Extravag. Comm. lib. 3. tit. 12. cap. 2.  Sixtus quartus, and the 
u Concil. Trident. sess. 5. can. 5  Council of Trent, that the Virgin MARIE was conceived without original sin. For, thereby they conclude, that Christ is not a lonely so holy, as 
x Luke 1.35.  the Angel pronounced him, and that he was not a 
y 1. Tim. 4.10.  Saviour for all men, as the Apostle avoucheth, since Marie had no need of him, if She were without sin, whereas of the contrary She herself 
z Luke 1.48.  confessed Him for her Saviour; the Fathers uniformly holding this for an Axiom against the Pelagians, what 
a August. lib. 2. contra Pelagium & Caelestium. cap. 29.  Saint Augustine avoucheth, and the 
b Glossa in dist. 23. can. 1.  Canonists repeat, that as the Flood 
c Gene. 7.23.  overwhelmed all men, save Noah, and his family: so original corruption seized upon 
d Rom. 5.12.  every one, none excepted, but the very 
e Heb. 4.15. 2. Of Christ his birth.  person of Christ. Secondly, by that gross opinion concerning Christ's Birth, that 
f Aquin. 3. p. q. 28. art. 2. & q. 35. art. 6. & Coccius tom. 1. Catholicismi, lib. 2. cap. 5. & D. Bishop in his answer to M. Perkins Advertisement. Vbi vide D. Abbot's Reply.  Christ was borne of the Virgin, clauso utero, the womb being shut: Directly contrary to the cause of his presentation to the Lord in the Temple, recorded by 
g Luke 2.23.  the Evangelist out of 
h Exod 13.2.  the Law; Every male, that openeth the womb, shall be called Holy to the Lord: by which yet there happened no breach of virginity, since she 
i Luke 1.31.  knew no man, being, as Tertullian 
k Tertull. lib. de Carne Christi, cap. 23. The fourth Article undermined by devilish doctrines.  saith, A Virgin, and not a Virgin; a Virgin as touching man, and not a Virgin, as touching childbearing. The fourth Article, [Suffered under PONTIUS PILATE, was crucified, dead, and buried, he descended into hell] although he dare not deny in the thing done, for fear of being found; yet he subtly undermineth the efficacy of these actions wrought for our salvation, by sundry devilish doctrines delivered by his Schoolmen for the easier 
l Vid. Concil. Trid. sess. 14. cap. 8 & sess. 25. ca 1 1. Of Christ's sufferings.  bringing in of human satisfactions, and the setting open wider the gates of pickpurse Purgatory. For first, they say, that Christ did not properly suffer any punishment or death, but 
m Bellar. lib. 2. de Christo, cap. 8 & Fevardent. li. 5. Th●omac. Caluinisticae, cap. 11  of the body only: whereas if hearty grief be a proper passion of the soul, by which it is troubled, and suffereth pain, not by sympathy with the body only, but properly in itself, as all true 
n Aquin. 1.2. q. 35. art. 1. & 7. etc. in eundem ibidem B. Medina.  Divinity and 
o Lodon. Vives lib. 3. de Anima.  Philosophy doth teach us, we may rather believe, that Christ did properly suffer in soul the 
p Damascen. lib. 3. Orthod. fid. cap. 26. & Aquina● 3. part. q. 46. art. 5 6.7. & Caluin. Institut. lib. 2. cap. 16. §. 10, etc.  pains of hell, although not in regard of loss [damns,] but of feeling [sensus;] and that, not for ever, as 
q Esay 66.24.  Reprobates find, whose worm never dieth; but only for some time; and this, not long, as 
r M. Luther. john Glover, etc. apud. Io. Fox  some faithful men have endured a trial, but for a very moment, and as it were, at an instant, even then, when he 
s Luke 12.49.  grieved, 
t Heb. 5.7.  when he feared, and when 
u Mat. 26.38.  he found his soul heavy unto the death, as upon these symptoms it was concluded by 
x Concil. Hispal. 2. can. 13.  the Fathers of the second Council of Seville, amongst whom were these great men, Isidore and Fulgentius, out of a place 
y Ambros. in 23. Luc.  of Ambrose, that the soul was subject [passionibus] to sufferings, but the Godhead was free. For as Hierome 
z Hieronym. in Esay 53. 2. Of Christ offered.  said, it is very plain, that as his body being beaten and torn, did bear the signs of injury in the prints of strokes, and in the blueness: so his soul [verè doluisse] truly grieved, lest partly the truth, partly a lie, should be believed in Christ. Secondly, they aver, 
a Aquin. Opuscul. de sacra. altaris cap. 1.  that as the body of the Lord was once offered upon the Cross for original sin; so it is offered continually upon the altar for our daily transgressions: whereas we are only bound to believe, that by one 
b Heb. 10.14.  Offering he hath perfected for ever them that are sanctified, then upon the Cross so 
c john 19.29.  finishing the work of our Redemption, as his blood then shed, cleanseth 
d 1. john 1.7.  us from all sin, Original and Actual, without exception, as 
e Eus●b. lib. 1. Demonstr Euangel. cap. 10.  Eusebius therefore calleth him, the atonement for the whole world, the sacrifice for all souls, the pure host for every blot, and sin; who (as 
f Athanas. orat. 3. contr. Arianos  Athanasius saith) offered a faithful sacrifice continually enduring, and not falling down: For (as Chrysostome 
g Chrysost. hom. 17. in joh.  gathered upon the word in the present tense used by 
h john 1.29.  S. john Baptist, Behold the Lamb of God, that taketh away the sins of the world,) when he suffered, he did not then only take away our sins; but from thence hithereto he taketh them away: he is not always crucified: for he hath offered one sacrifice for our sins, but always by that he now purgeth us; from all sin (saith 
i Aquinas in 1. joh. 1.7. 3. Of Christ not meriting alone.  Aquinas himself) original, actual, mortal, venial. Thirdly they 
k Biel in lib. 3. sentent. dist. 19 q. 1. conclus. 3. & Nicholas de Orbellis in eundem ibidem.  hold, that although the passion of Christ did merit salvation for all the sons of ADAM; yet the working of those that are to be saved, must help together with it as a merit of congruity, or of condignity, because, although it be the principal, yet it never was the whole cause, nor the sole cause meritorious of opening the Kingdom of Heaven; whereas we are not in any sort to acknowledge either any other way to heaven, but only Christ, who is 
l john 14.6.  the Way, the Truth, and the Life, or any meritorious work of man to be joined with Christ's merit, seeing first 
m Vid. Caluin. lib. 3. Inst cap. 15 §. 2. & D. Fulke in 13. Heb. § 15 & in Answer to Greg. Martin touching haeret. translat. cap. 9  no Scripture at all, no not in any translation, ever made mention of the word [Merit:] secondly, no man can plead for any such perfection, as thereby to merit, being 
n Gal. 5.17.  troubled with his rebellious flesh: Thirdly, Christ's merit is not so weak, as to be supplied by the help of our merit; his merit being able to redeem a thousand worlds, & so effectual for us▪ that thereby now 
o Rom. 8.35.  not any thing can be laid to our charge: so that against this blasphemy, besides these grounds of faith in Scripture, we may oppose the judgement both of ancient Fathers, & of some moderate & learned Papists, those both jointly agreeing in the second Council of Orange against the Pelagians to these Canons, 
p Concil. Arausicanum 2. can. 12. & 18 apud Binnium Tom. 2. Concil.  that God loveth us such, as we shall be by his gift, not such as we are by our own merit: and reward is due for good works, if they be done; but grace, which is not due, doth go before, that they may be done: and severally avouching the sole mercy of God in jesus Christ against our merit: as S. Augustine thus; 
q August. tract. 3. in joh.  Christ jesus is plainly, and the whole Physician of our wounds. And S. Ambrose thus; 
r Ambros. lib. 1. de Jaa●ob, & vit. beat. cap. 6.  I will not boast, because I was profitable, nor for that any other was profitable unto me; but because Christ jesus is with the Father, an Advocate for me; but because the blood of Christ was shed for me. And S. Bernard thus; 
s Bernard. Serm. 61. in Cantic.  Meritum meum miseratio domini: My merit is God's mercy. These, even by conviction of conscience, either foolishly, in forgetting, or craftily, suppressing their own tenant, but thus clearly affirming, that 
h Colonienses in Enchirid. cap. de Poenitent. fol. 93.  if merit be applied unto us, as in whom there must be some cause of our own salvation, the word [merit,] as say the Divines of Colen, is taken abusively, being in proper signification peculiar unto Christ, because, as saith 
i Aquin. 1.2. q. 114. art. 1. in corpore.  AQVINAS, in whom there is a simple righteousness, in those the merit is proper, and in whom righteousness is but in proportion, there is merit only but in some respect: Whereupon (as Adrian 
k Adrian. in lib. 4. sentent. apud Cassand. in Consultat. loco ●e bonis operibus.  de Toledo, afterward Pope Adrian the sixth, and jodocus 
l Clichthou. lib. 3▪ Elucidat. Eccl.  Clichthou●us said well,) Our merit is as a staff of reed, and a menstruous cloth, deceiving those who trust therein, and being continually polluted by some new sins: so that (as Sella 
m Stella, comen. in 2. Lu. 11.  concludeth) Christ is our absolute Saviour, and deliverer from all danger and evil; meriting for us, (as Scotellus 
n Petrus de Aquila, aliâs, Scotellus in lib 3. sentent▪ dist. 19  well observed) these five several things, 1. Remission of sin: 2. Infusion of grace: 3. Freedom from pains eternal & temporal: 4. The trampling under soot of Devilish power: 5. The opening of the heavenly gate. Surely these men last alleged, and such other of their rank, may upon better reason say, than Nestor did in Homer:  

o Hom. Illiad. 10  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: that is, Shall I lie? or shall I speak the truth? my conscience compelleth me to speak what I think. For as the beams of the Sun pierce thorough the thickest and darkest clouds, so truth here breaketh thorough the deepest mists of error, by the power of the spirit of truth; which compelleth these men like 
p joh. 11.51.  Caiaphas, to tell that truth, which themselves deny. And yet they further seek to overthrow the truth of this article by a fourth way, 
4. Of Christ his descending into Hell.  to wit, by a singular and strange interpretation of Christ's descension into hell, both wring themselves, and wronging us: 
q Prou. 30.33.  wring their own noses, for a division of 
r Catechismus Trident. p. 69.  Hell into three rooms, Limbus Patrum, Purgatory, and the lowest Pit or place of the damned; to strain out this blood of an hellish conclusion, 
s Aquin. opuscul. in symbol. & p. 3. q. 52. art. 2. & 5. Petrus à Soto in Method. confess. L. Vaux his Catechism Canisius in Catechismo. Rhemist. in 2. Act §. 12. Fevardent. lib. 6. Caluinist. Theomach. cap. 1. & Bellar. lib. 4. de Christ. cap. 11.12.13, etc.  that Christ descended only in Limbum Patrum, even Abraham's bosom, to bring forth the souls of the patriarchs, and other godly res●ant there before his ascension into heaven, then opened to them, and not before; whereas first by their 
t Vid. Bell. l. 1. de Purgat. c. 15.  own confession the Scriptures have no such division of Hell, since not so much, as the words [Limbus Patrum] and (Purgatory) are to be found in all the Bible: and therefore their conclusion must needs be both idle, and false; idle, by crossing, and contradicting itself in taking hell from Abraham's bosom; when they might well know, both from St. Augustine, 
u Aug. Ep. 99 ad Euodium, & lib. 12. de G●. ad litter.  that the name of hell in Scripture is never used in the better part; and from their own friend Andradius, 
x Andrad. lib. 2. defence. fidei Tridentinae.  that in the places of note where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or In●ernus is mentioned, it is taken only for Death and the Grave, which Christ did lose by his resurrection: false; by denying, first the evidence of the holy Ghost, who showeth, that Heaven was open to some of the patriarchs and Prophets, as 
y Gen. 5.24.  Enoch, 
z Heb. 11.26.27.  Moses, and 
a 2. Reg. 2.11  Elias before Christ's ascension; secondly, the true efficacy of Christ's sacrifice, who was 
b Revel. 13.8.  the Lambeslaine from the beginning of the world, even jesus 
c Heb. 13.8.  Christ, yesterday, to day, and the same for ever; thirdly, the true happiness of those Ancient, and holy Fathers, whose Souls were then as they are now, 
d Revel. 14.13  in rest from their labours, since they died in the Lord; and were gathered to their Fathers into Abraham's bosom, a place of light, and not of darkness; above, and not below; near to Christ in glory, and not to hellish torments, if we may stand to the authority and warrant of 
e Orig. l. 1. Commentar. in job.  Origen, (or of him, who wrote those Commentaries upon the book of job) thus copiously paraphrasing jobs patiented speech [naked shall I return thither again] thither shall I go, where is the disposing of tribulations, where is the rewarding of labours, where is Abraham's bosom, Isaac his property, Israel his familiarity, where are the Souls of Saints, the chores of Angels, the voices of Archangels, where is the illumination of the holy Ghost, the kingdom of Christ, the purest glory, and the blessed sight of the eternal God. Now their wronging of our Churches is perspicuous to the world by their accustomed coining of a double lie; one, 
f Fevard. lib. 6. Theomach. cap. 1 & D. Bishop in his answer to M. Perkins Advertisement.  that we expunge, or wipe this article out of the Creed; the other, that we corrupt it by an infinite variety of false expositions; whereas against the former falsehood, we need no better witness than 
g Harmonia Confess. sect. 6. per omnes Eccle. Reformat.  our harmony of Confessions, in all which this article is uniformly avouched, although if we should have omitted it, we could not have wanted a lawful warrant therefore, out of good antiquities by 
h Bellar. lib. 4. de Christo, cap. 6.  Bellarmine's own grant; but (to make answer unto their second forgery,) we admit it into the sum of our faith, all agreeing in the matter (that Christ descended into hell,) howsoever there is amongst our learned men in private, such diversity of judgement only in delivering the manner of Christ's descension into hell, as may by distinction of time, wherein all those actions were fully complete, in my poor opinion be easily couched into one sound corpse of necessary truth. For some, as 
i Caluin. Instit. lib. 2. ca 16. §. 10  Master Caluin, and the 
k Catechism. Ecclesiae Geneuensis inter opuscula calvini.  Church of Geneva, say, that then did our Saviour descend into hell, when he suffered in his Soul those hellish torments, that were due for our sins, expressing his humiliation under so great a burden by his grief, by his heaviness, and by his crying on the Cross [my God, my God, why hast thou forsaken me?] Others, as 
l Olevian. in Symbol. & De substant. foederis, art. de descens.  Olevian, and the 
m Palatin. & Belgiae in Catechismis Vrsmi, & Bastingij.  Churches of Germany, holding against the real bodily presence of Christ's body in the Sacrament, say, that then did Christ descend into hell, when upon the dissolution of his soul from his body by death, he entered into the state or condition of the dead, which is nothing else, but that the body lieth in the grave, and the Soul is with God, separated from the body, as Christ was till the third day under the lowest degree of his humiliation. Lastly, the ancient Fathers followed by the best and most learned 
n Vid. nostros, ut D. Hill. B. Bilson, M. Spark, & D. Abbots in his Answer to D. Bishop against M. Perkins Advertisement.  Divines of the Church of England, with whom the 
o L. Hutter. in explic. lib. de Concord. art. 9 & Eckardus in Enchirid. Controu. cap. 3. q. 30 31.  Lutherans also accord, hold, that then did Christ descend into hell, when his soul being separate from his body then buried, went really, and locally down into hell, as a King into the prison, to declare his power in it, and therein to triumph over Satan, and all the gates of hell, which from thenceforth should not any way 
* Mat. 16.18.  prevail against his Church. Opinions all true, though it may be, all of them cannot so fitly be applied to this article, as the only proper meaning thereof. Wherefore with that most blessed and renowned servant of Christ 
p Bucanus loco 25. Institut. q. 6. & Vrsinus Catechism p. 2 q. 45 pag. 315.  Bucanus, we thus reconcile them all into one, by the true and necessary distinction of times, wherein our Saviour first suffered in his soul those griefs, and pains, which were due to our souls, both in all his life time; but especially a little before, and at his death; in the state and condition of which death secondly he continued from the time that he gave up the ghost, until his resurrection, in which space of time thirdly his body was buried, and his soul now being separated from the body, returned unto God that gave it, so as that it first went into Paradise, where it was with the thieves soul, and after by the power of his Godhead really and locally descended into the place of the damned, (it may be about the time of the earthquake, which happened a little before his resurrection,) there to make a defiance against Satan in his own kingdom. For all these assertions are severally true by the assent of divers 
q Aquin. Opusculan Symboliis; Colonienses in Instit. super hunc artic. & Ferus in Mat. 27.  learned Papists themselves: what reason then is there, why they may not be as orthodox, being joined together by way of reconcilement, to make peace amongst brethren, in whose divisions, as in 
r judges 5.15.  those of Reuben, there are great thoughts of heart? For holding fast the matter, we have more freedom of saith concerning the manner; in the opening of which if there be any difference, it only showeth 
s 1. Cor. 12.7.  the abundance of God's Spirit in the Servants of God, who swim towards heaven, their last and everlasting Haven, through the waters of the Scriptures, 
t Ezech. 47.1, 2, 3.  that issue out of the Temple, by divers channels, and several depths. So that against these wrongs of our Adversaries thus clearly wiped away from our faces by the evidence of truth itself, and their own assent also, we conclude with those words of S. Augustine, 
u Aug. Ep. 174. ad Pascentium.  If men sometimes were not one according to diversities of their wills and pleasures, and according to the unlikeness of their opinions and manners, yet shall they be one when they come to that end, that God may be all in all.  

The fift Article undermined. 1. By their practice.  Now to proceed from this fourth Article, whereon we have insisted the longer, that we might the more fully discover the very bottom of the filthy sink of Popery: the fifth, concerning Christ's Resurrection on the third day, is secretly undermined, first, by that Popish practice of going in Pilgrimage to visit the Sepulchre of Christ at Jerusalem, both authorized by their 
x Synod. Moguntina sub Sebastiano, c. 44 & Mediolanensi 4. An. Dom. 1573. c de Peregrinat. apud ●inium. tom. 4. Concil.  Counsels, and confirmed by those Letters testimonial, which the 
y Vti vidi da●as cuidam Eduardo Long Generoso, Anno Dom. 1609.  Prior of the Covent, now being at Jerusalem, gives to the superstitious Pilgrims, & our English Phantasticks, who upon money let out to receive some five for one, undertake that idle journey: for if we believe it, what need we see it? 
z 2. Cor. 5.7.  We walk by faith, and not by sight. Gregory Nyssen 
a Gregor. Nyssen. in Epist. ad Cappadoc. Graecolat. apud Catalogue. testium verit. tom. 1. li. 4. p. 163  saith of this abuse, that since local motion doth not bring God nearer to us, to whom he will come, wheresoever we be; we must labour to travail from the body to the Lord, and not from Cappadocia (or from any other Country else) unto Palestina, which is not to be called above others, 
b Innocent. 3. apud Platinam.  an Holy Land, being 
c Mat. 27.25. 2. By their Doctrine.  subject yet to the curse for the death of Christ, as they wished His blood upon themselves, and their children. Secondly, by that most strange assertion, that 
d jodic. Coccius tom. 1. Catholic. lib. 2. art. 5.  Christ should rise, clauso Monumento; The Sepulchre being shut; whereas the 
e Mat. 28.3.  Angel came down to roll away the stone, not, (as some 
f Maldonatus in Matth. 28.  of them say) after his Resurrection, only that the woman might see it; but before his rising, as LEO, 
g Leo 1. Ep. 83. cap. 6. & Hilar. in Matt. can. 33.  their own man, avoucheth plainly, since (let 
h Bellar. lib. 3. de Eucharist. cap. 3.4 5. etc.  them presume never so much upon God's omnipotency, here working miraculously) 
i Vid. Sadeelem tract. de sacramentali mandu●. cap. 3.  there was not, neither could be penetratio dimensionun, a piercing of dimension, if it was a true Body, (as our 
k Luke 24.39.  Saviour proved it by showing his Flesh, and Bone,) that arose again; because, as 
l August. Epist. 57 ad Dardan.  S. Augustine saith, Take away from body's space of place, and then they shall be no where; and because they are no where, they shall not be at all. 
The sixth Article overthrown.  So that for the sixth Article, concerning Christ his Ascension into Heaven, and his sitting at the right hand of God, we cannot but find it overthrown utterly by that ubiquity of the Manhood of Christ, which most necessarily followeth upon the Popish tenant of the bodily real presence of Christ in the Eucharist. For if his Flesh be here or there, (as it must be of necessity in many places at once, when the Sacrament is in divers places ministered at one and the self-same time) then 
m Act. 3.21.  how can he be contained in the heaven, till the restoring of all things, as Peter said? As he is God, he is every where; but, as he is man, he is only in heaven: so 
n August. Ep. 57 ad Dardan. & Gloss. ordina. in Math. 28.  the Fathers distinguish: and upon it we argue, as the Angel did, 
o Mark 16.6.  he is risen, he is not here: he is ascended: therefore he is not here upon earth according to his Manhood; as said 
p Fulgent. lib. 2. ad Thrasymund.  FULGENTIUS, One and the self-same Christ, according to his human nature, was absent from heaven, when he was upon the earth; and leaving the earth, 
The seventh Article impeached.  when he went up into heaven. Now for the seventh, concerning the Coming of CHRIST unto judgement, howsoever he pretendeth a belief in the thing, 
1. By making Saints judges  yet he warranteth his Minions to set out many cross points, and close blows, against the true manner of the same: As first, that the 
r Rhemists in 1. Cor. 6.2.  Saints shall judge, and give sentence with God at the latter Day: whereas the truth is, that although the Saints shall judge the World 
s Ambros. & Theodorit in 1. Cor. 6.2.  by way of witness-bearing against the world; as 
t Mat. 12.41.  the Ninivites against the jews: Yet the giving of sentence, 
u Mat. 25.34.  noted by Christ himself, belongeth 
x john 5.22. 1. By thinking the East to be the place of judgement.  to Christ only, as to the only chief justice of this great Court of general Assize, since the Father hath committed all judgement to the Son. Secondly, that the place of this judgement is 
y Bellar. lib. 3. de Eccle. trump. cap. 3. rat. 4.  the East part of the world, whereas the Kingdom of God 
z Luk. 17.10.24.  cometh not by observation of either place or time; but as Christ shall come suddenly, like Lightning shining from the East to the West, or as 
a 1. Thes. 5.2.  a Thief in the night; so shall he come from Heaven to no certain set place here upon Earth; because he is God, who must appear everywhere, as judge of the World in the sight and view of all men; as witness beside these Scriptures, both 
b Origen. tract. 35. in Matt●.  Origen, and 
c August. in Psal 74. 3. By a wrong sign of his coming.  Augustine: thirdly, that Christ shall come with 
d Bellar. lib. 2. de Eccles. triumph. cap. ●8. in quem Vid. Junii Animaduers. ibidem.  the sign of the Cross carried before him by Angels, whereas neither Scripture at all, nor Father before Constantine's time, did ever so interpret the sign 
e Mat. 24.30.  of the Son of Man, but only took it, by comparing Saint Matthew with the 
f Mark. 13.26. Luke 21.27.  other Evangelists, for the most conspicuous 
g Origen. tract. 30 in Math. & Author oper imperfecti in Mat. hom. 49. 4. By setting down the time of his coming.  appearing of CHRIST, made known to the World by many great signs there, by our Saviour himself related: four, that the time of Christ's Coming to judgement shall be but 
h Bellar. lib 3. de Pontis. ca ●7. & Henriq. lib. 4. Moral. theolog. cap. 2●. §. 10.  forty five days after the death and destruction of Antichrist, whereas we have sufficiently declared before, that no man knoweth that time. A Fable than it is, which cannot be grounded upon daniel's numbers given of Antiochus only, and no way proper to Antichrist, whose Kingdom by 
i 2. Thes 2.7.  Saint Paul's words, must last till the very Coming of Christ, as before we have proved. And therefore I cannot but account these Papists no better than the wicked, who 
k Amos 6.4.  put off far from them the evil day, which shall yet come sooner than they imagine, seeing Antichrist is revealed, and his Kingdom in part by the Word of God diminished, yea and all the signs of Christ's Coming almost so fully complete, as that we have all of us more need to dress 
l Math. 25.5.  our Lamps against his arrival, than any way imagine with the idle servant, 
m Math. 24.45  that our Master doth defer his Coming. Let us have our hearts prepared by holy living, and we shall not fear; but love that Day to come, which increaseth pain on Infidels, but endeth them unto faithful men, saith the blessed Saint 
n August. in 37. Psal. Conc. 1.  Augustine. But let us pass from the second unto the third person in Trinity, 
The eight Article resisted.  of whom the eight Article of our Faith is delivered [I believe in the Holy Ghost:] albeit 
o Aquin. Opusc. contra Error. Graecorum, cap. 32. & Bellar. lib. 2. de Chron. cap. 20.21 etc..  they will hold with us against the Greeks' the proceeding of the Holy Ghost from the Son as well as from the Father: yet they lewdly resist the Holy Ghost in these two points, as first in appropriating 
p Ruard. Tapper. tom. 2. Or. theolog. orat. 3.  him only to the See of Rome, when the 
q john 3.8.  wind bloweth where it listeth: secondly in denying the assurance of the Spirit by 
r Staplet. l. 9 de justific. c. 1. Bell. l. 3. de just. c. 4.5 etc. & Fevard. l. 7. theomach. Caluinistic. c. 19  their doctrine of doubting, and uncertainty of perseverance; when the Witness 
s 1. joh. 5.6.  of this Spirit is Truth, bearing witness 
t Ro. 8.16.17.  unto our spirits, that we are the Sons of God; and the seal thereof most certain, 
u Ephes. 1.13.  until the Redemption of the purchased Possession. It is a plain token, that they feel no comfort by the Spirit, when they fight so much against the true working thereof, by denying those Truths, which the Spirit doth testify in the Word, and deluding those Works, which the Holy Ghost effecteth in the conscience, for comfort, by strengthening the assurance of life eternal. But why do I urge Grace to those who either refuse it, or receive it in vain, their hearts, and consciences being hardened and feared? They do not only grieve the Spirit, 
The ninth Article infringed 1. By false members of the Church.  but abuse the Bride, that is, the holy Catholic Church, and the Communion of Saints (the subject of the ninth Article,) first, by accounting both 
x Bell. lib. 3. de Eccles. Militante, cap. 4.  Heretics and Reprobates to be members thereof, when my Text saith plainly, 
y 1. john 2.19.  They were not of us, and our Saviour himself saith: 
z john 15.6.  If a man abide not in me, he is cast forth as a branch, and withered, and men gather them, and cast them into the fire, and they are burned: For as Saints are the members of Christ: so are the wicked the members of the Devil, saith 
a Am. in Psal. 37  Ambrose: secondly, 
2. By holding the Church to be only visible.  by 
b Bell. lib. 3. de Eccle. Milit. c. 11  making the Catholic Church to be visible only, when David saith, that 
c Psal. 45.16.  the King's Daughter is all glorious within, and our 
* Luke 17.24.  Saviour, that the Kingdom of God is within you: For because one part of this Catholic Congregation is Triumphant now in the Heaven of the Blessed, secluded from our eyes, and the other part scattered into a warfare here upon Earth, some secretly, amongst jews, Turks and Heathen, others openly, in a visible particular Church, wherein yet the best part are the fewest, and known to God only; therefore the good men 
d Interrelig. Caesariana, c. 9 apud L. Osiand. in Epitome hist. Eccles. Centur. 16. tom. 1. lib. 2. cap. 68  of that Devillishly-devised Interim, or hodge-podge religion penned, and published by the sole Commandment of Charles the fifth, ingeniously confess, that the Church, as it consisteth of those members, which live according to Charity, is only belonging unto the Saints, 
3. In affirming that the Church cannot err.  and in that respect spiritual and invisible: thirdly, in holding that a particular visible Church (such as 
e Bell. ubi supra.  they call the Church of Rome) can neither err in faith, nor fail in state; when yet experience showeth, what the Prophet 
f Esay 1.20.21  said of jerusalem and the Church of the jews [the holy City is become an Harlot: it was full of judgement, righteousness lodged in it, but now Murderers: thy silver is become dross; thy wine mixed with water,] to be fulfilled, not only in most of the Greek Churches, 
g Vid. Brierw. Inquiries, and Knoll● his Turkish History.  both corrupted with the Heresies of Nestorius and Eutyches, and now subverted utterly almost by the fury of the Turks; but also in the Church of Rome, itself by the judgement 
h Apud Gowla●tium in Catalogue. t●st. Veritat.  of Petrarch, who alluding to the Proverb [in Samnio nihil Samnij] said, Et Româ Romae nil reperi mediâ: I found nothing of Rome in Rome: For the 
i Mat. 13.38.  Devil is always ready to sow his tars of Heresy, and Iniquity; and the Church, through the allurements of the flesh and the World, very apt to retain them: whereupon GOD in judgement many times removes the 
k Revel. 2 4.  Candlestick out of his place; that as the Moon which receiveth her Light from the Sun, sometimes shineth clearly, when the Sunbeams are not hindered, and sometimes is eclipsed and darkened in the shadow of the Earth interposed between the two bright bodies of the Sun and Moon (it is a similitude used by good 
l Sadeel lib. de legitima Ministorum vocatione, & D. Whitaker. de Eccles. q 3. cap. 3. arg. ultimo.  learned men borrowing it of 
m Ambros. lib. 4 Hexan. cap. 7. & August. Ep. 80. ad Hesych.  some Ancient Fathers:) so the Church, which receiveth all her light of Truth from the Sun of Righteousness jesus Christ, sometimes flourisheth in the bright Profession of the Truth, not hindered, or crossed by the Clouds of Error; and sometimes lieth desolate under the dark shadow of Heretical Opinions, interposed by the Devil, between Christ and his Chosen Congregation visible; which when it once came unto Christian Princes, became greater in Power and Riches (saith 
n Hieronym. in vita Malchi. 4. By wrong marking the Church with unproper Notes.  Hierome) but less in Virtue: four, by assigning such notes, and marks to the Church, as mar her, but mark her not; some being false marks, as the 
o Bellar. lib. 4. de Eccles. mil. cap. 14.  power of Miracles (for 
p Tharasius in Concil. Nic. 2. Actione 4. ex 1. Cor. 14.22.  Signs are done for unbelievers, 
q Math. 7.21. & Author oper. Impers. hom. 19  & many times by such) some true, but not fitly agreeing to the particular, but to the general only, as Antiquity, and Universality (for this is the right Catholicisme 
r Ex regula 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apud Aristot. lib. 1. Poster. cap. 4.  of the whole Church from the beginning of the World;) last, others being both true, and fit to a particular visible Congregation, but not well understood, as Succession, which 
s Bellar. lib. 4. de Eccles. mil. cap. 8.  they take to be personal, whereas it is the succession of Doctrine, that 
t Tertullian. lib. de prescript. adverse. haer. cap. 21.  proveth a Church to be Apostolical. But what need I so strictly examine their marks? They 
u Vid. D. Whitaker. q 5. de Eccles. cap. 1. & B. Keck rm. system. theolog. lib. 3. cap. 6.  make indeed so many, that a reasonable man may well think, that they have not one true mark amongst them; some reckoning four, as Costerus; some six, as ; some twelve, as Cunerus; some fifteen, as Bellarmine; and some full twenty, as Socolovius, whereas if this be a true rule, which all the 
x Hieronym. in Psa. 133. & August. lib. 11. de Civit. Dei cap. 1. & Albert. Magnus Comment. in Luc. 13.  best Divines allow for a maxim in Theology, [that nothing marketh out a Church, but that which maketh up a Church,] the Church shall have but one only proper, and essential mark, to wit, the Word of God, effectually preached; unto which if we add the true administration of the two Sacraments, Baptism, and the Eucharist, as Seals to an Indenture, we have the full mark of a particular visible Congregation of Christ, if besides divers Ancients, we stand to the judgement of 
y Apud T.M. celeber. Doctor. p 1. Apol●g. lib. 2. cap. 28.39. etc.  learned Papists, who convicted in conscience, subscribe to this truth delivered in the 
z Interrelig. Caesarian. cap. 11  Interim, that the signs of a true Church are sound doctrine, and the right use of the Sacraments. I am weary of wading thorough these puddles of pollution, wherewith Pope and Papists do pester the Church of Christ; 
The tenth Article denied.  and therefore I will not speak of their denying the absolute and free remission of sins mentioned in the tenth article by their 
a Bellar. lib. 1. de Amiss. great. & lib. Arbitr. cap. 1. & 2.  distinction of sin into venial and mortal, and their tenant grounded thereupon, 
b Idem. lib. 1. de Purgator. cap. 11. rat 2.  that the punishment eternal of both is fully remitted in Christ, but the temporal punishment for the venial sin is to be satisfied for by ourselves, either here, or in Purgatory; whereas Scripture telleth us that 
c Rom. 6.23.  the wages of sin is death, and 
d Ephes. 1.7. Hebr. 9.22. 1. john 1.7.  that there is no remission of sin, but by Christ, in his blood, and that 
e Psal. 49.7. Ephes. ●. 8.  no man of us can redeem his own soul, and that 
f Eccles. 9.4. Revel. 14 13.  after this life, there is no place either for repentance, or remission, and that 
g Luke 17.10. The eleventh Article denied  when we have done all that we can do, we are but unprofitable servants: neither will I trouble you with recounting the Atheism of john the 23. condemned and deposed by the Council of Constance, 
h Concil. Constant. sess. 11. art. penultimo, & sess. 12. tom. 3. Concil. apud Binnium.  for denying the immortality of the soul, and the resurrection of the dead, specified in the eleventh article, because peradventure 
i Canus lib. 6. loc. Comm. cap. 8. ad 11. arg.  they will say, that it was not è cathedra, although 
k Bellar. lib. 4. de Pontifice Rom. cap. 5.  he then was Pope certain, not uncertain: for else he needed not to have been so solemnly deprived, and another ordained to be his true successor.  
Lastly, 
The twelfth Article misunderstood.  I will not now touch at large that most presumptuous and saucy doctrine delivered in their 
l Aquinat appendix. q. 96. art. 1. & 4.  Schools, without all text of Scripture, or witness of ancient Fathers, de aureolis, that is, of a further crown and reward then perfect and essential happiness, such as they assign to Virgins, Martyrs, and the more learned. For although 
m Danaeus Isagog. Christ. p. 4. lib. 6. cap. 8. & Bucanus loc. 36. quaest. 14.  we deny not the degrees of glory there proportioned by God according to the several measures of grace, as 
n Gregor. in Psal. 7 penitent. ss. 142.  Gregory well observed God to give rewards in heaven, not per, but secundum, according to our works done here upon earth: Yet can not we here know, either to whom in particular the greatest degree of glory shall be given there, or whether this little crown, which they will have to be added to the great one, differ from essential happiness, since 
o 1. Cor. 2.9.  eye hath not seen, nor ear heard, neither have entered into the heart of man the things which God hath prepared for them that love him. Where 
p 2. Cor. 12.3.  S. Paul professeth ignorance, I will not search to know, since secrets 
q Deut. 29.29.  are Gods, who concealeth the measure of future glory, to further our endeavours unto the highest degree thereof by faith, hope, and love. Many are their errors, and mighty their bad opinions conceived against the right understanding of the Sacraments, and the Lords Prayer, & all the grounds of the Catechism, which because other 
r Fr. Gomarus' inresp. ad F. Coster. p. 1 &. M. Perkins Advertisement, & M. D. Abbots in Bishop, & G. Powel  godly and learned men have fully discovered, I will not relate, having (I hope) laid open so plainly to the view of the world the Pope's denial of the Christian faith, that no man can otherwise judge of him, then of an 
s Tit. 3.10.  Heretic, justly to be cast off, after so many admonitions; seeing that as the 
t Grat. caus. 24 q. 3. can 28.  Canon law out of S. 
u August lib. de uti i●ate credendi, cap. 1.  Augustine defineth an Heretic, so the Pope and Papists have proved themselves to be: An Heretic is he, who for temporal profit, and especially for glory and principality, either forgeth first, or followeth after false and new opinions: and he who believeth such men, is a man illuded by a certain imagination of truth and godliness. Yet is he not so heretical, 
Of the Pope's Iniquity against the ten Commandments.  as most villainously wicked, and wickedly repugnant to all God's Commandments, delivered in the Decalogue, as shall be demonstrated by many notorious, and crying sins of several Popes, whereof some one way, and some another way, have (to make up the monstrous body of sinful Antichrist,) broken Gods Commandments in word, or in deed, by doctrine, or by life. For now to make instance in every particular, against the first Commandment, 
Against the first Commandment.  as Antichrist was an Atheist, and a conjuror; so find we in good histories, that such were divers Popes, Atheists, as he, even 
x Stella, Balaeus, Valera in vita Leonis 10.  Leo decimus, who said to Cardinal Petrus Bembus, the great Scholar of his time, citing a place out of the Gospel; What profit this fable of Christ hath brought to us, and our company, all the world knoweth: Conjurers, as 
y Benno Cardinalis de vit. & gestis Hildebran. apud G●w●art. in Catal●go. test. Veritat. tom. ●▪ lib. 13. pag. 383.  Gregory the seventh commonly called Hildebrand, following the steps of eighteen together of his sweet predecessors, even to Sylvester the second, who 
z Platina in Syluestro z.  gave himself to the Devil, that he might attain to the greatest honours, like as 
a Hieronym. Marius in Eusebio, & C. Valera in Alexand. 6.  Alexander the sixth did, that he might be Pope. I marvel how these Beasts, over whom the 
b Mat. 16.18.  gates of Hell have so far prevailed, could be Peter's successors, either in person, or in doctrine, since not only God's 
c Deut. 18.12.  Law casteth out such helhounds from amongst God's people, but also their own corrupted 
d Gratian. c. 26 q. 5. ca 11.12.13  Canon law, together with the rascal rabble of all their 
e Navarrus, Enchir. cap. 11. num. 28. Tolet. lib. 4. Instruct. cap. 14. & jacob. à Graphijs. p. 1. lib. 2 cap. 6. Azor. tom. 1. lib. 9 Instit. cap. 13.14. etc. Against the second Commandment. 1. By Idolatry  cozening Casuists denounce against such Monsters of the true black guard, the great Excommunication, as a sure seal of the second death, reserved for such vile Non-repentants. But see how he sinneth against the second Commandment by Idolatry, and Superstition, to show himself truly Antichrist. For if Idolatry be, as 
f Aquin. 2.2. q. 94. art. 1. & Tolet. lib. 4. Instit. cap. 14.  themselves define it, the giving of divine worship to a false god; then the Pope committeth a double Idolatry, by authorizing 
g Concil. Trident. sess. 25. cap. ●.  Images to be set up in Churches, and to be worshipped, seeing, either they are Images of things which are not, nor ever were, as 
h Vide D. Rainold. lib. 1. de Rom. Eccles. Idololatr. cap. 5. §. 25.26. etc.  of Christopher, Katherine, George, and other feigned Saints; and so by their own general confession, the worshipping of these is palpable Idolatry, or else they are Images and resemblances of the true God, & so not the true God: (for, nul●um simile est idem) and so indeed a false god; (for, inter verum & falsum non est medium,) and thereby, according to their own definition, they commit gross Idolatry, by giving the worship of the true God, to that which indeed is no god, but a mere creature, as 
i Tertullian. de Idololatr. cap. 4.  Tertullian defineth, that the consecration of an Image is Idolatry. And Augustine 
k August. lib. 5. locution. ss. in Deuter.  from the nature of the word doth show, that since 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth note the service due to God, Idolatry is the giving of that service to an Idol, which is not God. Yet this is not all their wickedness against this Law, 
2. By superstition.  which they wilfully transgress by vile superstitions, in burdening the Church with an infinite number of idle Ceremonies, false Relics, idolatrous Temples, polluted Altars, garish Vestures, strange Gestures, idle Pilgrimages, May-game-like Processions subtle Suffrages, devilish Dirges, and an huge mass of such like beggarly and impotent Rudiments of the World, mentioned in their 
l Ex correctione Pij Quinti.  Missal, breviary, and 
m Editum sub Leone 10.  Romish Ceremonial, but maintained by 
n Bellar. lib. 2. & 3. de Eccles. triumph.  Bellarmine, 
o Suarez tom. 1 de Relig. lib. 3. etc.  Suarez, 
p Vasquez. li. 4. de Adorat.  Vasques, 
q Fevard. lib. 6 th●omach. Cal.  Fevardentius, and the 
r Tomi tres Antiquit. Liturgi· carum editi in 8 Duaci, 1605.  Dowists, Merchants made 
s Revel. 18.3.  rich by the filthiness of the Whore, that if 
t August. Epist. 118. ad januar.  Augustine in his time had cause to complain against the abundance of Ceremonies, crept into the Church, to the hindrance of more necessary exercises of true Religion; such as are the hearing of God's Word truly preached, and the duly and daily receiving of the blessed Sacraments, rightly administered, we have now fair more just occasion to cry out with the good old Father Hierome, against this trifling in the use of Religion, that, 
u Hieronym. in Math. 23.  contrary to God's Commandment, we devour, and neglect matters of great moment, and show our opinion of Religion, and diligence in small things that bring gain; yea, and to wish with the Cardinal of Cameracum, that 
x Petrus de Alliaco lib. de Reformat. Eccles. cap. de ref. Praelatorum.  in God's service not so much burdensome prolixity, as devout and sound brevity might be observed. Well, yet the 
y jere. 13.23. Against the third Commandment.  Black-a-Moore cannot change his skin, nor the Leopard his spots: This Triple-mitered Cerberus will not be reform; but as Antichrist against the third Commandment was found to be full of blasphemies: so, to our great astonishment, hath the Christian World heard the Pope of Rome open his mouth against God by tattling & titling: by tattling in Tabletalk things horrible, and hideous; as did 
z Balaeus, & Valera in jul. 3.  julius the third, that greasy, gouty, and porke-noddle Pope, who loving Pork exceedingly, although his Physician forbade it unto him, because of his disease; when one day he miss it from his Table, and upon his demand thereof, his faithful Servants told him the Physician's mind, in a great rage said, I will have my Pork in despite of God. Yea, another time the same Monster, being in a fury for a cold Peacock, not served up, when a Cardinal desired his Holiness not to be angry for so small a matter, said, If God for an Apple cast our first Parents out of Paradise, why should not I, his Vicar, be angry for my Peacock, a thing of far more worth than an Apple? By titling, first, in his Laws, when he taketh himself, as did 
a Act. 12.20.  Herod Antipas, the name of God, as we read in their Canon law, 
b Gratian. 96. dist. can. 7.  that the Pope can neither be bound, nor loosed by the secular power, seeing that he was called God, by the godly Prince CONSTANTINE; & it is manifest that God cannot be judged of by men. Secondly, in his Libels, as in these Verses, set out in a Pageant of Triumph for julius tertius: 

c In monumento quodam ●ononiae.  Oraclo vocis mundi moderaris habenas,  
Et meri●ò in terris crederis esse Deus.  Thirdly, in his Glosses 
d Gloss. in can. 2. q. 6. causae. 15.  upon the Canon Law, where the Pope is said to have power of Dispensation, contra ius naturale, & contra Apostolum, against the Law of Nature, and against the Apostle: Fourthly, in the use of his own proper person; as 
e Innocent. 3. lib. 1. de mysterijs Missae, cap. 5.  where the Cardinal Deacons are said to carry the Pope on their shoulders, as the levites used to carry in the Wilderness the Ark of the Covenant; and 
f Lib. 1. Ceremoniar. Rom. Eccles. sect. 7. cap. De Ense dando in Vigil. Nativi.  where the Pope in blessing the Sword upon Christmas Eve, doth show, that the Sword doth signify the chiefest Temporal Authority to be given by Christ to the Pope his Vicar on Earth, according to that, 
g Mat. 28.18.  All power is given to me in Heaven, and in Earth; and in another place, 
h Psal. 72.8.  he shall rule from Sea to Sea, and from the Flood unto the World's end.  
How this abuse of Scripture can be excused, I crave to know of their curious Casuists, especially of Molanus 
i joh. Molanus tr. 2. theolog. practicae, cap. 5. conclus. 3.  the Pope's main Friend, thus determining of Sacrilege; dishonour is offered unto God, whensoever an holy thing is handled vn●eueren●ly, as for Example, when holy Scripture is abused to jests: and of old Azorius, 
k Azor. tom. 1. Instit. Moral. lib. 9 cap. 28. q. 3. Against the fourth Commandment. 1. By doctrine  who defineth this to be one kind of Blasphemy, when in speaking thou givest to a thing created, what is proper to God. For I cannot see how they can shift off the Pope from being a sacrilegious person, and a Blasphemer in the foresaid bad practices accustomably used. Yet he proceedeth further in the breach of duty towards God, by profaning the holy Sabbath, the Day of our great Duty against the fourth Commandment, both by doctrine, and life; by doctrine when he warranteth his 
l Aquin. 2.2 q. 122. art. 3. ad 4. & Dominic. a So●o lib. 2. de Instit. & iure, q. 4. art. ●. & Suarez tom 1. de Relig. lib. 2. cap. 4. & Rhemists in 15. Mat. §. 3.  Schoolmen to teach, that the Lords Day is not the lawful Sabbath by the Law of God, but only by Tradition, whereas even by the confession of some of 
m Bellar. lib. 3. de Eccles. triumph. cap. 11. & Azorius tom. 2. Instit. lib. 1. ca 2.  his best Learned, the Lords Day is in Scripture both commended to be the 
n Psal. 118.24.  Day which God hath made, that is, separated from other days by many of his actions, especially, 
o Mat. 28.1.  of his Resurrection, and 
p Act. 2.1.  sending of the Holy Ghost, and therefore commanded to be the Day of God's Service, wherein we may be glad and rejoice: 
2. By life and practice.  by life; when they usually on that Day, either allow openly, or wink at idle sports of Plays, May-games, and youthful Revels, as appeareth by the Relics of this Rudeness yet standing in some Parishes of England, where, since the Reformation there hath not been resident a Preaching Minister, and as it is 
q Raphael Volateran, lib. 22. Anthropolog. ca de Alex. 6.  recorded of Alexander the sixth, that upon all Festival Days without difference, he used to have acted before him Plautus his Comedies, and other Interludes, and many times he was wont to retire himself to the top of Mount Hadrian, thence to behold the Courtesans mincing and jetting by him, as they went into the Fields. Is this your Devotion, holy Popes, on the LORDS Day, which should be kept so 
r Esay. 58.12.  gloriously holy, that you should not do your own pleasures? Surely, no marvel, if your people now 
s jere. 8.6.  rush into all profaneness, since you their shepherds 
t jere. 50.6.  cause them to err from Mountain to Hill, and so to forget their resting place.  
But I hope that howsoever you neglect your duty towards God; yet for shame you will have some respect of your Neighbours, who esteem so well of your high style of holiness. Surely, no such matter: he that feareth not God, doth not regard man: and therefore against the fifth Commandment, 
Against the fift Commandment.  as Antichrist was to lift up himself above Kings and Princes: so the Pope exalteth himself above all Christendom, 
1. By proud practices.  First, by practice of Pride against the Emperor, as 
u Vid. Plat. in horum omnium vitis.  Gregory the Third excommunicated LEO ICONOMACHUS; ZACHARIE the First deposed the lawful King, to set up Pippin to be the king of France. LEO the Third created for Emperor CHARLES the Great: GREGORY the seventh first attempted to depose the lawful Emperor HENRY the fourth: ALEXANDER 
x Volaterran. l. 22. Anthropolog. in Alex. 3.  the third trod upon the neck of the Emperor FREDERICK BARBAROSSA, as ADRIAN the 
y Idem ibidem.  fourth had made him hold his stirrup, yea and 
z Roger. Hovedenus pag. 2. Annal. sub. Rich. 1.  CELESTINE the third was not ashamed to put the Crown upon the heads of HENRY the sixth, and of the Empress, with his feet, pushing it off again with his foot, and saying, 
2. By seditious doctrines.  I have power to make and unmake Emperors at my pleasure: secondly, by positions of doctrine, wherein the Pope teacheth, that 
a Decret. Greg. li. 1. tit. 33. ca 6.  there is as great difference between Popes, and Kings, as is between the Sun and Moon; and that 
b Extravag. Commun. lib. 1. tit. 8. cap. 1.  the material sword is subject to the spiritual, this being put into the hands of Priests, that of Kings and Princes, and both of them in the power of the Church; Whereupon besides the spiritual power of binding and losing there is ascribed unto the Pope a temporal power of setting up, or deposing Kings either directly as the 
c Hostieusis in Can. Quod super his, etc. Sylvester Angelus, & Silmistae alij in verb. Papa.  Canonists, & the Pope's parasite 
d Tho. Bozius l. 4. de Regno Italiae, cap 5. & 6.  Tho. Bozius say; or indirectly by force of the spiritual sword, as the subtle and wicked 
e Bell. lib. 5. de Pont. Ronvere c. 5. etc.  jesuits have craftily imagined; both these in truth like 
f judg. 15.4.  Samsons foxes, tied together by the tails, to carry the firebrands of furious rebellion against Kings, and Princes, into the midst of Christendom, 
g Vid. G. Barcklaium lib. de Potestate Papae.  avouching these positions against all Scripture, which requireth 
h Rom. 13.1.  every soul to be subject to the higher power, even the soul (saith 
i Chrysost. in Epist. ad Rom. hom. 23.  Chrysostome) of Apostle, Prophet, Prelate, and all, as therefore many Popes (look 
k Tom. 1. & 2. Concil. apud Binnium.  into the Epistles of Leo, Gregory, Agatho, & others) have willingly acknowledged the Emperor for their Liege Lord. But those were men of a moderate spirit, and Antichrist was then but in the hatching. For afterward that which was crushed, 
l Esay 59.4. Against the sixth Commandment.  broke out into a Viper, or Serpent, which did not only sting great Kings, but poisoned all poor people. For as against the sixth Commandment, Antichrist was to be a Murderer; so is the Pope proved to be, by his practices, both accomplished in sundry Princes: as, in 
m Historia de vita Henrici 4. apud Christoph. Vistitium. tom. 1 Illustr. German. Scriptorum.  HENRY the fourth Emperor, 
n Abbas Vrspurgens in Frederico 1.  FREDERICK BARBAROSSA, 
o Math. Paris. & Roger Hoveden in joh.  King JOHN of England, the 
p Vid. French inventary, & Process. in Fr. Ravalliac.  two HENRY'S of France, all slain by the Popes and Papists procurement, or happily prevented by God, either disclosing them intended, as against 
q Vid. English justice.  blessed Queen ELIZABETH, by PARRY and other Villains, justly executed for Traitors: or turning them back into his own bowels, as to ALEXANDER 
r Guicciardin. lib. 5. histor.  the sixth, who thinking to have poisoned his Friend, a Cardinal, was, by the mistaking of his Servant, mistaking the bottle full of Poison, dispatched himself.  

s Erasm. Chili. sub tit. Malum retortum.  Turdus malum sibi cacat: The Pope here provided a rod for his own tail: as 
t Prou. 26.26.  whoso diggeth a pit, shall fall therein; and he that rolleth a stone, it shall return upon him. For whosoever 
u Gene. 9.6  sheddeth man's blood, by man shall his blood be shed. It is a point of God's justice, which a private man must not undertake without a public calling, set down in the Law, 
x Deut. 19.21.  life for life, eye for eye, 
Against the seventh Commandment.  etc. Now to go forward, as Antichrist, against the seventh Commandment, pretended an hatred against Women, with whom he yet most filthily polluted himself: so doth the Pope exclaim against lawful Wedlock, 
y Syricius Ep. 1. decretal tom. 1. Council apud Binniu●m.  first, applying that of the Apostle thereunto; They, that are in the flesh, cannot please God: and secondly, 
a Concil. Trident. sess. 24. can. 9  forbidding Marriages to Priests, 
z Rom. 8.7.  to whom yet, as also unto any other man, 
b Gratian. dist. 34· Can. 4. & 5.  he gently permitteth the use of Concubine in stead of a Wife; when the Apostle, on the contrary, said, 
c Heb. 13.4.  Marriage is honourable in all, and the bed undefiled: but Whoremongers and Adulterers God will judge; as he did some Popes taken in the very act with other men's Wives: to wit, 
d Platina in joh. 13.  JOHN the Thirteenth slain in the act of Adultery: And PAUL, 
e Stella & Balaeus in Paulo 3.  the Third, wounded by Nicholas Quercoeus, in the very act committing with his Wife. But why do I mention only these two? There was but one Pope JOAN. For all, or most of the Popes, since that time have proved themselves to be men, by their Bastards begotten in Fornication, Adultery, yea, and sometimes in abominable incest, as 
f Apud Balaeum & Gowlartium in Catalogue. testi. Veritatit.  Pontanus declareth in the Epitaph made upon Lucretia, that kindly sweet Daughter of Alexander the sixth: 
Hoc jacet in tumulo LVCRETIA nomine, sedre  
THAIS, Pontificis, silia, sponsa, nurus.   
So that Pius the ᵍ Second, before called Aeneas Silvius, in conscience execrating these monstrous Villainies, and Sodomitries committed and permitted by Popes, said that Marriages were taken away from Priests upon great reason, but upon better reason he thought they might be restored.  
I will not trouble you further with an odious Catalogue of privy Thefts, violent Robberies, 
Against the eight Commandment.  and wicked Sacrileges, committed by the Pope against the eighth Commandment, especially, in spoiling the Church of her dues, by the 
h Vide quae dixi in Clavigero Ecclesiae. §. 19 & 20.  Impropriation of Tithes from the Clergy, or lawful ministery, to 
i Concil. Lateranense sub Alex. 3.  beastly and idle Monks and Nuns; 
k Albert. Crantzius. li. 6. Saxon. cap. 52.  giving thereby occasion unto the Emperor, and other Christian Princes to sequester the Church's goods unto their own proper uses, under the colourable pretence of maintaining Soldiers for the Church's defence, and Schools for her furnishing with a lasting succession of able men; but surely in my opinion, no way allowable in the sight of God, who 
l Prou. 20.25.  pronounceth the devouring of things sanctified to be a destruction, as the 
m Maledicta domus, cui lapis sacer infertur. apud Rom. in Proverb. Salom. ibid. Against the ninth Commandment.  old saying is, Cursed is that house, that is built of holy stones.  
I will not register, either his many vain lies coined of feigned Saints, and set down in the holy Legend, to the wonder of wisemen and amazement of fools, (he that made that Book being no better than he who authorizeth it, A man (as saith VIVES 
n Lod Vives lib. 2. de Causis Corruptarum art. ad finem. ) of an Iron mouth, and a leaden heart; or his malicious slanders given out against the true Saints of Christ, such as were the Wilderses, Luther, Calum, Cranmer, and others, whom they repute for Heretics, Coozeners, and the most vile men that ever lived, when yet neither 
o Th. Walden in Wickle●. lib. 5. de Sacrament.  Walden, 
p Cochlaeus de vita Lutheri.  Cochlaeus, 
q Fed●r. Staphylus in Epitome. Theolog. Luther.  Staphylus, 
r Hi●ron. Bolsec in vita Calu.  Bolsec, nor any of all these Popish Parrots shall ever be able to fasten one such a fault, as they report, upon the lively memory of these happy men, 
s reve. 14.13.  who rest from their labours, and their works follow them. 
t Mat. 11.18. Against the tenth Commandment.  Wisdom will be justified of her Children; Truth may be pressed, but never be over-pressed.  
Lastly, I will not dive into the gulf of his inward Concupiscence, since it so boileth inwardly by the diversity of his most corrupt, and violent passions, as that like 
u Aristot. lib. 2. Meteor.  Bosphorus Thracius, it cannot be sounded by the heaviest plummet of human wit. It is sufficient for us, who must leave him to his judge, to descry it by the steam, and fume thereof, ascending out of the fiery Oven of his filthy heart, by the 
* Baptist. Mantuan. lib. 3. Calamitatum.  enticement of Women, loving of Boys, encroaching upon Temporalities, watching for Advantages, plotting of bad Practices for his own Advancement. For this is all the Pope's study, Qui 
x Virgil. 3, Egl.  si non aliquâ nocuisset, mortuus esset: who if he were not every way most sinful, he could not be properly (as we have now proved him by his habit of Iniquity) that Man of sin.  

The Pope's acta  Let us yet, I pray you, enter into scrutiny of his several Acts proceeding from those habits of Heresy and Iniquity; and see, if all tend not, first, unto Covetousness, 
1. Of Covetousness in his Character.  secondly, to Cozenage, and thirdly▪ unto Cruelty. To Covetousness, in that he will have the Character of his name imprinted, I say, even the very Character of Antichrist himself, 
1. Inwardly.  imprinted both inwardly upon all men's hearts by that Implicit or infolden faith, which they 
y Bellar. lib. 1. de justific. cap. 7. & Coster. Enchirid. cap. 4. § 3  hold to be sufficient unto Salvation; so that he that hath this faith, only believeth, as the Church believeth; although he knoweth not, what the Church believeth; when yet our Saviour telleth us, that 
z john 17.3.  This is life eternal to know thee to be the very God, and him, whom thou hast sent, jesus Christ: for 
a Rom. 10.14.  how shall they believe in him, on whom they have not heard? Faith, said Bernard 
b Bernard. Epist. 190.  out of AUGUSTINE, is not got or had by guessing and opinionating in the heart, in which it is, by him whose it is; but by certain knowledge, the conscience consenting: as also their own Catechism saith, 
c Catechism. Rom. p. 1. cap. 1. resp. ad q. 1. 2. Outwardly.  the knowledge of true happiness is nothing else but Faith: and outwardly, both upon the forehead for profession of Romish Doctrine [for so the 
d Extravag. Commun. lib. 1. till. 8. cap. 1. ad sin.  Pope declareth, saith, defineth, and pronounceth, that for every human creature to be subject to the Romish Pope, is altogether of the necessity of salvation; thereby indeed prejudicing the Greek and Aethiopian Churches 
c Vid. Catho. Traditio. & Ed. Bri●rw. Enquir.  which never were, nor as yet are subject to this ambitious Antichrist:] and on their hands for working, since neither Prince nor Priest must now adays practise the several duties of Magistracy, or Ministry, without an Oath of Fealty, first, made unto the Pope; not Prince, since he 
f Clement. lib. 2. ti●. 9 cap. 1. in princip.  is so commanded to secure his Kingdom from the Pope unto him by the bond of an Oath, the former whereof is diversly set down, but all to this purpose, That the Emperor must be subject to the Bishop of Rome, as it was taken 
Gratian ●ist. 63. can. 30.  by Lewis the Son of Charles the Great unto Paschalis the First, by 
h Grat. dist. 63 can. 33.  Otho the First to john the twelfth, by 
i Platina in Gregor. 7.  Henry the Fourth to Gregory the Seventh, by 
k Lib. 1. Ceremon. Rom. Eccle. sect. 5. cap. 2.  Frederick the Third to Nicholas the Fifth, by Charles the Fifth to Clement the Seventh, yea, and by King john 
m Math. Parisiens'. in joh. pag. 217.  of England to Innocent the Fourth, [all this truly verifying the words of SALOMON, 
l Co●n●l. Agrippa in historia de Coronat. Caroli 5. ●ononiae, tom. ●. O●er.  
n Eccles. 10.6.  I have seen servants upon Horses, and Princes walking, as servants upon the earth. For this servant of servants is by this Oath promoted above his elder Brethren in Christendom, Kings and Princes:] not Priest, since his tonsure, or shaving, his Chrism, or anointing given by the Pope, and Popelings only, 
o Henriquez lib. 10. Moral. theolog. cap. 34. §. 2. in textu.  are ratified by an Oath of subjection unto the Pope, to be taken in the Chapterhouse before he enter the Possession of the Temporalities, belonging to his Bishopric, or other like Benefice, as 
p Idem ibidem in margin.  Gregory the Thirteenth of late set out the form, and whereof we find a Copy registered in the 
q I. Fox. Martyrolog. lib. 4 pa. 208. & lib. 7. pag. 961.  Acts and Monuments. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Praise just dealing, but yet be thou set wholly upon gaining, 
r Sophocles in Aiac.  said one in the Poet; whom the Pope fitly followeth in requiring these Oaths of Magistrates and Ministers under the colourable pretence of maintaining true Unity, and Uniformity in Church, and Common Weal; but in truth, as the event showeth, for a ready occasion, and sound cause, upon which he may gather money; both of Princes, who before they were admitted unto their places, by this Oath, as by a postern gate, or a window, did solemnly promise some one special Temporality of Earldom, etc. for a thankful Benevolence to holy Church, as Celestine 
s Roger Hoveden in joh.  the Third peremptorily urged it to Henry the sixth Emperor; and of Priests; who, if they were Archbishops, were to 
t Vid. lib. 1. Ceremon. Rom. Eccles. sect. 10. cap. vlt.  pay a great mass of money for their Pall; if Bishops, according to the rate of their Living; Abbots, Priors, Deans, or any way Beneficed men, 
u Fox. Martyr. lib. 4. pag. 322.  were to send their first Fruits of all their livings unto the Pope; who was not ashamed by his Legate Otho, 
x Math. Paris. in Henr. 3. p. 316  to require out of England, besides this bridle of bondage in the mouths of the Clergy, from every Cathedral Church two Prebends, one from the Bishop, and another from the Chapter; from every Abbey, and Covent two Portions, yea, 
y Idem, pag. 677  and many times reserving Benefices for Strangers, amongst many other grievances, and heavy burdens by the Pope in times before laid upon this flourishing Kingdom of England, which the Pope in respect of the peterpence, Annals, Pensions, Provisions, and other gainful Injunctions brought from hence to Rome, might well term truly 
z Idem. pag. 683  his Garden of Delights, his Bottomless Pool; out of which, since many things abound there, many things from many may well be extorted, even thereby verifying of his Court at Rome, both what the Fox in the Poet said of the Lion's Den, 
— 
a Horat. Ep. 1. lib. 1.  quia me vestigia terrent  
Omniate adversum spectantia nulla retrorsum:  I fear to go thither, being affrighted by the footings of all other Beasts looking towards, but not returning back from this Den of Men, worse than Lions; yea, even of Devils, whose Court is 
b Scaliger de ●t●litate, exercitat. 52.  like the Sea at Paria, and the Isles of Maidegascar ever flowing in, but never ebbing out: and that of old, when Rome was in her Ruff, as one well rimed with reason, from a strange, yet true Derivation of the word [Roma] thus; 

c joh. Monachi apud Gowlart. in Catalogue. test. Veritat. ●om. ●. lib. 14 pag. 494. 2. Of cozenage in his miracles.  Roma manus rodit; quod rodere non valet, odit;  
Dantes exaudit; non dantibus ostia claudit.   
Now to cover this Covetousness, he flieth to the Cozening course of Quacksalvers in the fraudulent use of lying Miracles, the glory 
d Bellar. lib. 4. de Eccles. Militant. cap. 14.  whereof is made a mark of their Church, in which even now adays 
e Vid. Binderi Sc●olasticam theolog. cap. 10.  they must have a Miracle done, to make a good doctrine, warrantable no other ways, as may appear in that 
f Bellar. in locis de Purgatorio, & Sanct. & Eucharist.  Jesuitical custom of proving their Conclusions by the uncertain report of lying Wonders. For what truth can be authentic by Miracles, without Scripture? Miracles may be done 
g Mat. 7.20 & 24.24. & 2. Thess. 2.7.  by the Devil and his Ministers, being true in the act, through God's permission, though false in the end, which is to deceive. And yet we doubt of the truth of their Miracles, seeing Lyra reporteth 
h Lyra in cap. 14. Dan.  great deceiving of the people to be wrought in the Church by lying Miracles done by Priests and their Adherents, for temporal gain; and 
i Canus lib. 11. loc. Com. cap. 6.  Canus their own Champion censureth Beda his English History, Gregory's Dialogues, Vincentius his Speculum, Antoninus his Historical, and the Leaden, not the Golden Legend for uncertain Records of many idle reports, concerning Miracles, done by some Saints, which not only wise men, but even common people dare not believe.  
— 
k Horat. de Art poetic.  Pictoribus atque Poetis  
Quidlibet audendi semper fuit aequa potestas:  
Painters, and Poets, and Popish pardoners have all the like privilege, to lie for an advantage.  
But lo, what a block is here laid in our way: 
Ob.  Antichrist (saith the 
l Bellar. lib. de Pontif. ca 15. & Sanders demons. 25. & Eudaemon lib. 3. contra. D. Abbot. pag. 244.  Cardinal) must do these three miracles, first, cause fire come down from heaven; secondly, make the Image of the beast to speak; thirdly, feign himself to die, and to rise again: But the Pope doth none of these three wonders: therefore the Pope cannot be Antichrist. And yet he may be Antichrist, 
Sol.  although he do none of these; since he may do other tricks of a main deceiver.  
But to answer their argument, first, we deny the Proposition, 
1. Proposition false.  not allowing any of these three to be antichrist's miracles. For (to begin at the last, 
3. Miracle.  till we come to the first,) Where do they find that Antichrist shall fayne himself to die, and to rise again? For 
m Revel. 13.3.  the head wounded to death, and the deadly wound healed, can no way prove, either, this 
n Vid. Riberam in locum.  to be a dying, and rising again, since he was but wounded unto death, and yet did not die, being healed of this wound to the wonder of the world, which magnified the Dragon, for giving such power unto this beast, whom afterward they worshipped; or, to be an act of Antichrist, who is not signified by the former beast, but by the latter, as we have before proved, the former 
o Vid. Marlaorat. in locum.  being the Roman Emperor, one of whose heads is said to be deadly wounded, when the Monarchy beginning in julius Caesar, 
p Appi●n. lib. 3 de bell. Civilibus & Dio Cass. l. 52.  was almost clean defaced again by his death, till Augustus did afterward revive it to its former estate, and leave it in a flourishing firmness to his successors; in whom 
q junium in Apoc. 13.3.  being bad men, as in those monsters, Caligula, Nero, Domitian, Commo●us, and Heliogabalus, the majesty of the Empire seemed to be dead, where again in those, who made a show of moral virtue, as Tiberius, Claudius, Vespasian, Titus, trajan, Aurelius, Alexander Severus, Probus, and others, it flourished to the wonder of all the world; which both magnified the Devil in those heathen gods, to whom they, with Symanchus, 
r Symmach. Epist. ad Valentin. apud Prudentium, & Ambros. tom. 3. lib. 5 Ep. 31.  ascribed the continual prosperity of the Empire, and worshipped the Emperors for Gods, as 
s joh. Rosinus lib. 3. Antiq. Rom. cap. 18.  appeareth by their solemn consecrations after their death. Again, where the second beast which is Antichrist, is said to make the Image of the beast to speak, we cannot understand it literally to be spoken of a miracle done by Antichrist, who, as 
t Henriq. li. 14. cap. 23. § 3. & Blas. Vi●gas in 13. Apoc. commentar. 2. q. 6.  Papists do describe him, must, in setting up of the jewish superstitions, pull down all images, (and therefore will not erect his own, as 
u Eudaemon lib. 3. in Rob. Abbat. pag. 253.  Eudaemon speaketh without book) but mystically, according to the tenor of the whole Chapter, wherein (as 
* Hieronym. Epist. ad Paulin.  Hierome saith) there are as many mysteries as words, we must take it for an allegorical description of one of the proudest actions of Antichrist, who then made the Image of the beast to speak, when either he took upon himself the like majesty, and authority, as the heathen Emperor had before, or else seemed to assign it over to the German Empire. For what had the first beast 
p Onuphr. lib. 3 Antiquit. Rom.  in substance of government truly? to wit, an head, who was the Emperor, a body politic consisting of the Senate at home, with his deputies in the Provinces abroad, and a soul, or life of sovereign authority, set down in his laws, either heathenish in the Digests, or Christian in the Code, and authentics; the second beast, to wit, Antichrist, even the Pope hath apishly counterfeited, as he proudly maintaineth, in 
q Vid. lib. 1. Ceremon. Rom. Eccles. sect. 1. & 2.  a like resemblance of Sovereignty, and State, both in his own Court at Rome, and in his creature, the German Empire, posted over from one noble Family to another, at the pleasure of the Pope. For first in his own Court at Rome, there is an head with three crowns, even the Pope himself, not ashamed to term himself 
r Bonifacius 8. apud Vrspurg. anno 1200.  Caesar and Pontifex; a monstrous body of a scarlet coloured Senate 
s Vid. lib. 1. Cerem. Rom. Eccles. sect. 8. cap. 4.  in the Red-hatted Cardinals, together with his Deputies his Legates abroad, and a filthy soul of usurped authority, by which this Image speaketh aloud to all the world, 
t Corpus juris Canonici in Decretis Grati. Decretalibus Raymundi, Sexto Bonifac. 8. Clementinis, & extravagantibus, correctis à Gregor. 12.  even the Canon law set down in the text of Gratians Decrees, Raymunds' decretals, the sixth of Bonifacius, Clementine, Extravagants and their latter Constitutions, all adorned with glosses, plainly painting out the primacy of the Pope, both over the Spiritual, and Temporal state. So speaketh this Image by these Parasites one way. But secondly, 
u Bull●ng. Ser. 6 in Apocalyps.  if we take this Image for the German Empire, which in truth is but a shadow of the former Roman Empire, as we shall show hereafter; then the language, which the Pope putteth into his mouth, is but as an idle Echo, resounding abroad, what is the Pope's pleasure, as appeareth by that mutual accord 
x Apud Auent. lib. 4 Annal. Boiorum. pag. 259. etc.  between the Pope and Franks, Pipin, Charles the great, and others, who as they were placed in their Empire by the Pope; so set the Pope for Sovereign in the best, and the greatest Segniories of Italy, verifying the old proverb, 
y Racemus juxta racemum maturescit. Erasm. Chiliad. tit. ●en●at. benefic.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, since one state by the help of the other came to ripeness. Lastly, that fire, which they will have their Antichrist to fetch down from heaven, 
z Bulling. Marlaorat, jun. etc. in 13. Apoc.  is no material, or elementary fire, but that brutum fulmen, that furious fire of Excommunications, thundered out usually against Miracle. 1 such Christian Princes as would not be subject unto his desire, as by 
a Plat. in Greg. 2  Gregory the second against Leo Iconomachus, by Gregory the 
b Jd● in Greg 7  seventh against Henry the fourth, by Innocent the 
c Mat. Paris in Johan.  fourth against King john, & by Pius the 
d Vide jewels view of a seditious Bull.  fifth against Queen Elizabeth, to the 
e Confessio Stanihu●s. ad M. johan. Pellingum, Bruxellis, & Guiliel. Barckley de Potest Pap●, cap. 31.  setting of the Christian world on ●ire, and the trouble of Religion within those Kingdoms whither such Bulls were sent, even by the sound judgement of moderate Papists.  
But honest 
f Eudaemon li. 3 in D. Abbat.. pag. 252.  Eudaemon will have this fire of Antichrist to be, as true, and proper fire, as was that of 
g 2. Reg. 1.9, 10  Elias his calling fire, which consumed the Captains with their fifties. 
Ob.  Wicked wretch as he is, in equalizing, and matching the true miracles of God's Prophet, with the false delusions of wicked Antichrist. 
Sol.  For Elijah called to God, who sent a true fire to consume those his enemies, for the certain confirmation of his doctrine, 
h Vid. Pe. Ma●t. in l. 2 Reg. c. 1.9.  and office; whereas Antichrist soliciting his Master the Devil for the like favour of sending down fire, cannot obtain it; because the Devil can no better help Antichrist in this strait, than he did the 
i 1. Reg. 18.28  Priests of Baal striving with Elijah. Therefore in this disputable question amongst learned Divines, whether the devil have any such power to bring fire from heaven, I had rather hold the negative upon the foresaid example of the Baalites, and so deny this power unto Antichrist; then rashly to affirm, what I cannot make good, especially, since it is the true judgement of the ancient Fathers, thus deciding the controversy in 
k Concil. Bracarens. 1. Can. 8. apud Binnium, tom. 2. Concilior.  an Orthodox Council, that if any man believe, that the Devil hath made any creatures in the world, or that the Devil himself, of his own authority, now can make both Thunder, and Lightning, & Tempest, & Drythes, let him be an anathema. For although the Devil be that Prince 
l Ephes. 2.2.  which ruleth in the Air, in which he may presumptuously undertake such actions, as seem miraculous, being only done by the course of nature: yet, as Gregory 
m Greg. lib. 2. Moral. cap. 10.  said well, formidari non debet, quia nihil nisi permissus valet; He ought not to be feared, because he can do nothing but by God's permission: and now whether God will permit Antichrist to fetch fire from heaven by the power of the Devil, is not determined. But admit their Proposition, that Antichrist shall perform these three several miracles, how prove they their Assumption, 
2. The Assumption not true.  that the Pope doth none of these things? Shall records of good Histories be judges in this case? Then is he cast out for that very Antichrist, seeing, first, for fire Miracle. 1 to be fetched from heaven, we read of two pretty Miracle. 1 pranks; one done by Pope HILDEBRAND, who 
n Benno Cardinalis in vitâ Gregor. septimi.  could when he would, cast fire out of his sleeve; the other, committed upon the Father of their beautiful Saint Barbara, whom they 
o Epitome Martyrologij per Haraeum in 4. Decemb.  report to be consumed from heaven by fire and thunder. Secondly, for making of the Image of the Beast to speak, we Miracle. 2 may easily prove, that Images set up by beastly Popes, or by their authority, have been made to speak, but how we know not; yet surely not by God; since by God they are so esteemed, as 
p Psal. 115.5.  to have mouths, and not to speak; and therefore when they speak, it is either by the Devil himself, or by some cozening conveyance of their Idol Priests, that they utter some language, as did the Image of the Crucifix in Naples, to 
q Vid. Breviar. Rom. ex editione Pauli 5. & Epitome Martyrolog. in festo S. Tom. Aquinat. 7. Martij.  Thomas Aquinas praying unto it, Benè de me scripsisti, THOMA; quam ergo mercedem accipies? Thou hast written well of me, THOMAS; what reward shalt thou have therefore? And so another in England, to 
r Jornalensis apud I. Fox. lib. 2 Martyrolog.  Dunstane and the Bishops, in an assembly gathered for deciding of a controversy between Monks and Priests, expelled out of their places at Dunstanes pleasure, Absit ut hoc fiat, absit hoc ut fiat; iudicâstis bene, mutaretis non bene: God forbidden that this should be, God forbidden that this should be; ye have judged Miracle. 3 well; ye should not well change it. Thirdly, and lastly, for antichrist's saying of himself to die, and to rise again, although we do not find, that the Pope did ever such a thing in his own person; because, I think, he durst not, lest, whiles he should seem dead, another might step up into his Chair (so ambitious have they all been in seeking and keeping their place in that hollow seat,) yet a 
s Vid. Regulam Brigittae cap. 17. & Pontificale Castell●ni apud Hospinianum lib. 6. de Orig. Monachor. c. 73.  show thereof is usually made by his hellish Locusts, at their admittance into Monasteries, and Nunneries; when the foolish Novices, who are to be received into that society, first prostrate themselves before the Altar in their old Clothes, as dead, and then rise again to put on the new Weed of their superstitious Order, as folks revived. Look into the Legend of 
t Epitome. Martyrolog. Rom. ad 29. April.  Catherina Senensis, and tell me, ye Pope-lings, upon your consciences, if you can think it true, what is there reported, to wit, That her heart was taken out of her body, and another put in place thereof, she living yet for all that; or that her soul went out of her body, returning after a few days into it again. Surely, I cannot think it to be any other miracle, but such us the Devil did counterfeit amongst the ancient Heathen, for the disgrace of true Miracles, in that kind done by Christ and his Apostles, as in 
u Plin. lib 7. Natur. histor. cap. 52.  Hermotinus Clazomenius, Aristoeus, and others, of whom, as of this their hellish Saint, we can conceive no better opinion, then as of a 
x Vid. Wi●rum lib. 3. de praestig. daemonum, cap. 11.12. etc.  Witch deluded by the Devil, in thinking her soul to be forth of her body, when it was the Devil only possessing the soul: Your own great Clerk, Augustinus Steuchus 
y August. Steuchus lib. 8. de perenni Philosoph. cap. 27.  proving out of Antiquities, that animae per aëra volitantes, sunt daemons: souls flying through the air, as these folks souls be reported of, are Devils: 
z Hesiod. lib. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: being clothed with air, they go about every where throughout the earth, as Satan 
a job. 1.6.  said of himself, that he compassed the earth about to and fro, indeed like 
b 1. Pet. 5.8.  a roaring Lion, seeking whom he may devour. But leave we this point of discovering the false miracles of Pope and Papists, to those who are daily eye-witnesses of such delusions, in their time to be disclosed, as plainly as were these lewd pranks of their 
c Vid. Hospin. lib. 6. de Orig. Monach. cap. 13.  Mendicants, committed in Berna, and Orleans. For, non diu fallet falsum: a lie will not last long; the Pope knoweth well enough. And therefore, as julius 
d Vid. Balae. Valeria. etc. in jul. 2.  the second said, If PETER'S Keys cannot do it, PAUL'S Sword shall; meaning thereby, not the 
e Ephe. 6.18. 3. Of cruelty by persecutions.  Sword of the Spirit, which is the Word of God: but the Sword of Persecution, which to maintain his former acts of Covetousness and Cozenage, he draweth out in Cruelty against the Saints of God, thereby both devouring and massacring whole Towns, as 
f Fox. Martyr●log tom. 2. pag. 859. & August. Thuames lib. 52.  Cabriers, and Merindoll in Piedmont, many thousands of people in all parts of Europe, yea, and divers Christian Princes, as 
g Collyu●ts History of the Civil Wars in France.  JOAN, Queen of Navarre, poisoned Henry the Third, and Henry the Fourth, Kings of France, most treacherously murdered, and animating vile Traitors unto wicked designs against the lives and states of good Princes (as how many ways he made against Queen Elizabeth, and in them all was wondrously defeated) all the world hath been astonished, assenting in heart to those censures, which divers well learned men have given forth against the Pope for his raging cruelty, both in general, of them all, and in special, of some most remarkable Panthers, 
h Aelian. lib. 5. de histor. animal. cap. 40.  drawing unto them, by the sweet smell of their outward fair skin, and show of fleshly fashions in outward Ceremonies, a multitude of silly souls, and simple-hearted people, whom they without mercy consume, and bring to nothing. For of the Pope in general, his own chief Secretary 
i Theodoric. à Neim. lib. 1. de Schismate, & apud Gowlart. in Catalogo test. verit. lib. 19 & p. 850.  Theodoricus a Neime, said, I truly assent (as the Canonists dispute) that Popes are neither gods, nor men, but devils incarnate: and of some in particular, we have these witnesses; first Machiavelli, 
k Machiavelli. cap. 18. de Princ.  against his Patron Alexander the sixth, whom he termeth an Impostor, or Deceiver of all mortal men, exercising his mind in nothing, but unto fraud and malice: secondly, Bellarmine against his Master Sixtus Quintus, whom although in flattery he 
l Bellar. Epist. praefixa tom. 2. Oper.  acknowledgeth to be both a learned, a godly and a bountiful Prince; yet in private he thus judged of him after his death, if we may believe 
m Watson. Quodlib. q. 3. art. 2. pag. 57  one Locust now stinging another, Qui sine poenitentiâ vivit, & sine poenitentiâ moritur, proculdubiò ad infernum discendit; and Conceptis verbis, quantum capio, quantum sapio, quantum intelligo, discendit ad infernum. 

n Quidam Poeta in Alex. 6. apud Gowlart. in Catalogue. test. verit. lib. 20. c. 93●  De vitio in vitium, de flammâ transit in ignem;  
Roma sub Hispano deperit Imperio.  
Sextus TARQVINIUS, Sextus NERO, Sextus & isle,  
Semper sub Sextis perdita Roma fuit.  that is,  
From sin to sin; from flame to fire,  
Rome still falls under Spain's Empire:  
sixth TARQUIN, sixth NERO, this sixth they call:  
For under Sixtus rule, Rome still doth fall.  
And thus now by comparing the Qualities of Antichrist expressed in Scripture, with these lewd tricks of Popes, made known by time, through woeful experience, we see what the Pope is, 
2. His seat or place of residence.  even that Great Antichrist, as now his seat, or place of Residency shall evidently demonstrate. For it is agreed amongst the best both of 
o Lod. Vives in lib. 18. August. de Civitate Dei, cap. 22. Rhemenses in 17. Apoc. §. 5.  Learned Papists and of Zealous 
p jun. Danaeus, Whitaker. Abbot. ubi supra.  Protestants, that the place of antichrist's Kingdom is that Rome, where the Pope now sitteth (as he thinketh) in Peter's Chair, but in truth, upon the stool of Wickedness in the midst of Babylon, if we may believe Petrarch thus justly exclaiming against the bloody 
q Francis. Petrarcha, Ep. 16.  City, Olim Roma, nunc Babylon, falsa & nequam, Once Rome, now Babylon, false and wicked. 
3. His time.  And therefore we may quickly pass from the place to the time, concerning which also we need not add much to that, 
Of beginning.  which hath been spoken before, seeing both the beginning and continuance of Antichrist and the Papacy is altogether one. For first the Pope began to work, like Antichrist, in the Primitive times, by infinite superstitions, such as are 
r Epist. Telesphori.  the forbidding of Meals, and 
s Ep. 2. Clement.  Marriages; 
t Ep. 1. Euaristi.  the exemption of the Clergy; 
u Ep. 3. Anacleti  the Supremacy of the Roman Bishop; 
x Ep. 1. Alexan.  the necessary use of holy Bread, and holy Water; and many such like recorded in those Epistles, which they usually call Decretal, and which well may convince the Popes of Antichristianisme, seeing they are allowed by them, howsoever we have just cause utterly to reject them for a Bastard-brood, both by their rude style not any way correspondent 
y Qibus vixerunt Livius, Tacitus, Seneca, Lucan, Silius Italic. Plinij, Quintilian. Martialis & alij classici linguae Latinae autores.  to those pure times of Latin speech, and by the bad matter, not any way well agreeable to the proportion of faith, albeit 
z Turrian. lib. 1 in Magdeburg.  Turrian, 
a Baron. tem. 1. Annal. & Bisciola in Epitome.  Baronius, 
b Binnius tom. 1. Conciliorum.  Binnius and 
c Genebrard. lib. 3. Chronolog.  others labour never so much to prove them Authentic. 
d Sophocl. apud Erasm. in Chili. ad. sub titulo Inanis Opera.  
* Labour by Labour bringeth Labour.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Secondly, the Pope was hindered from usurping this Temporal power by the Emperor for a time, as we may see plainly by the Epistles of 
e Leo Ep. 53. ad Leon. August.  Leo, 
f Agath. act. 4.  Agatho, and 
g Synodi in superscript. Gregor. lib 4. Regifiri, Ep. 32.33. etc.  Gregory the Great unto the Emperors, whom according to their due Allegiance they entitled Sovereign Lords. Thirdly, than the Pope was manifested to be the Great Antichrist, when the Roman Empire fell into ruin, and utter decay, first, 
h Naucler. generat. 11. tom. 2.  by the fatal translation of the Imperial Seat from Rome unto Constantinople: secondly, by the 
i Eutrop. Procopius Paulus Diacon. etc.  miserable devastation of Italy, and the Western Empire by the Goths, Vandals, Huns, langobards, and other like barbarous people issuing out of the North, as swelling floods: thirdly, by the 
k Platina in Zachar. 1. & Steph. 2.  calling of Frankes into Italy, to whom crafty Popes adhered for advantage, like the ivy to the Oak, till they had sucked out from them all the sap of their power, both Spiritual and Temporal. For first they got the Spiritual jurisdiction, partly, by that purchase, which 
l Platina in Bonifacio 3.  Boniface the Third made with Phocas the Parricide, for the title of Universal Bishop, then in controversy between the Bishops of Rome and Constantinople, about the year of our Lord, six hundred and sixth, and partly by that plot of policy, which 
m Bisciola ad Annum 684.  Benedict the First contrived secretly against the Emperor, when he subtly obtained of Constantinus Pogonatus, in the year of our Lord, six hundred, eighty, and fourth, the free Consecration of the Bishop of Rome, without the expectation of the Emperors, either confirmation, or consent. Secondly▪ they wrested the Temporal Sword or Power out of the sacred hands of the Emperor, when 
n Aventinus lib. 5. Annal. Boiorum, pag. 458.  Hildebrand, called by them Gregory the Seventh, took upon him to depose Henry the Fourth, substituting Rodolph by a Crown sent unto him, with this Verse written about it; 

Petra dedit PETRO, PETRUS diadema RODOLPHO.   

The Rock a Crown to PETER gave,  
Which RODOLPH must from PETER have.    
But now how long he shall continue, I cannot, neither dare I determine, 
Of continuance.  since he must stay in some sort till the Coming of Christ. Only concerning Rome, the proper seat of Antichrist, me thinks, the Scripture giveth us to understand two things for certain: the first, that Rome shall be destroyed before Christ's Coming, since there shall be a time before the Harvest come, wherein the Angel shall cry of Babylon, 
o Revel. 14.8.  It is fallen, it is fallen: the second, that it cannot be but that very shortly it shall come to pass. For although we may not be so bold, as 
p Napier in locum illum.  some are, who precisely define the year of the utter destruction of Rome, to be the one thousand, six hundredth, thirtieth, and ninth: Yet may we well assent to the sober judgement of that most Religious Preacher of Repentance in England, Master Arthur Dent, in those his most excellent Commentaries upon the Revelation worthy all your diligent perusing, who 
q Arthur Dent in 14 reve. 8.9  thinketh that this Fall may fall out within the compass of the age of a man, that is, according 
r Psal. 90.12.  to Moses his account of Man's longaevitie, within the space of threescore years, and ten. For mark, how things grow, and ripen to their period, even 
s Revel. 10.7.  before the seventh Trumpet blow. We are now 
t Revel. 8.3.  under the seventh Seal, wherein the Saints Prayers are presented upon the Altar: and we live now in the time of the 
u Revel. 9.15.  sixth Trumpet, wherein the four Angels, that is, Turks, and Saracens, old, and new, are loosed, being prepared at an hour, at a day, at a month, at a year to slay the third part of men: and the Gospel, which is 
x Revel. 10.2.  the little book in the mighty Angel's hand is opened: yea, now the sixth Vial is 
y reve. 16.12.  powered out, whereby first, Euphrates beginneth to be dry, that is, the glory of Popery waxeth small; secondly, 
13.  the Frogs are sent out to heal it, that is, the Priests and jesuits are thrust out abroad into all the World, to help the halting Papacy: thirdly, 
16.  the Kings of the Earth must be gathered together in Arma-geddon, that is, as the word signifieth, into a place of subtle desolation. For is not all this done? First, the Saracens 
z Saracen. hist. by Th. Newton.  out of Arabia, and the Turks 
a Rob. Knolls his Turkish histo.  out of Tartary have overspread the three greater parts of the Christian World, as all Africa almost, and all the lesser Asia with the Eastern Countries of Syria, Armenia, Assyria, Media, Babylonia, etc. and a third part of Europe; being now ready upon the least opportunity, or occasion that can be, to enter the Lists of Christendom at their pleasure: Secondly, the 
b Vid. Preface to M. Edward Brierwood his book o● Inquiries.  Gospel hath now a free passage in most of the Christian Kingdoms, none being ignorant of the preaching thereof, although some receive it, and some will not admit the public profession thereof, as Italy, France, and Spain. Thirdly, the glory of Popery, to wit, the 
c Vid. Harm. Confess sect. 20.  Pope's Supremacy is quite overthrown in England, Scotland, most parts of Germany, and Polonia, Hungary, in Sueden, and Denmark, and much impaired in France. Fourthly, the jesuits 
d Allen in Apologiá Seminar. Romae, & Rhemis.  are daily sent abroad, either openly to oppose themselves against the Truth, where they may have admittance, as in Spain, France, and Poland, or secretly to work mischief against the State of Kings, and Kingdoms, which have cast off, and will no more admit the yoke of Popish bondage, putting in practice that pestilent position of proud Mariana, 
e Io. Marianae lib 1. de Reg. & Regno. ca 6. & 7.  holding it lawful for any man to kill a King, whom Pope & Popelings conceive to be a Tyrant, that is, a 
f Vid. Petr. Molin●. li. de potest. Papae temporal. cap. 7.  Resister, or Opposite to the Pope's proceed; contrary both to the Council 
g Concil. Constant. less. 15.  of Constance that condemned this Position of D. PETIT; and the modern sound judgement of the University 
h Inter op●ra Fr. Junii tom. 2.  of Paris, admitting the Orations of Antoninus Arnaldus, and others lately made against the jesuits, and condemning the Books both of Mariana, and Cardinal Bellarmine now set out against Barkley. Only now the fifth part of this Pageant remains, not yet acted by the Kings, to be gathered in Arma-geddon. But, God be praised for his providence in all things▪ the jesuits now make haste to bring them on the Stage (we trust in Christ jesus) to their own confusion, while they daily incense those Princes, who will admit them into audience against Christ's Flock, which yet shall prevail above all their Enemies, in spite of all the power of Hell. God therefore enlighten the hearts of the Princes of Italy, France, and Spain, that they seeing the abominations of this wicked Antichrist, may with one consent join themselves in league with all other Christian Potentates, for the seasonable demolishing of all this whorish offspring, together with that false prophet, as it is 
i Revel. 17.17  foretold, and shall be accomplished in the fullness of time.  
§. XXIII. For God for a time doth suffer the Pope to ruffle, 
The final cause  and reign in the Church as Antichrist, for these three ends, all one with those before delivered. First, for his glories sake, that he might triumph over this beast by his Saints upon this victory, sweetly 
k Revel. 19.3.  singing, Alleluia: Secondly, for the further damnation of the wicked, who are not sealed 
l Revel. 7.14.  with God's mark in their foreheads: Thirdly, for the bettering of the Godly by these persecutions, under which they are purged from evil, and persevere in goodness, unto their most certain glory in blessedness, as 
m Revel. 19.9  Blessed are they which are called to the marriage supper of the Lamb: and he saith unto me; These words are the true saying of the Lamb.  
§. XXIIII. Now therefore having as fully, 
The Demonstration gathered from the two former Questions. 1. What is Antichrist. 2. Who is he?  and as plainly, as I could, given resolution of the two proposed Questions concerning Antichrist, What is Antichrist, and, Who is Antichrist, I may boldly frame this most proper Demonstration under this plain, and direct form, after this manner:  
Whosoever is▪ to be a man by ordinary substitution succeeding another, in a kingdom reared by Satan, 
The Proposition.  upon the ruins of the Roman Empire, through the liberality of Christian Princes, and the pleasures of the world, in which kingdom he, both as an Heretic denying all the articles of the Christian faith, and as a most wicked Imp, violating all the Commandments of the Decalogue or Moral law, first covetously imprinteth his character, both inward of implicit faith, and outward of an oath, and priestly unction, upon all men whomsoever he can delude; then fraudulently endeavoureth to do many miracles, and lastly, most cruelly persecuteth the Saints of God; sitting in the midst of the Church at Rome, mysteriously in the Primitive times, but plainly revealed about and after the six hundredth, sixtieth and sixth year of our Lord, and so to continue for a time in his ruffle, until he be destroyed by little and little through the Preaching of the Gospel, but fully, and wholly by the coming of Christ, he till then tyrannising thus for the blinding of the Reprobates, and for the trial of God's children to the glory of God, is that Great Antichrist described in Scripture:  

The Assumption.  But the Pope is a man by ordinary substitution succeeding another in a kingdom reared by Satan, upon the ruins of the Roman Empire, through the liberality of Christian Princes, and the pleasures of the world, in which kingdom be, both as an Heretic, denying all the Articles of the Christian faith, and as a most wicked Imp, violating all the Commandments of the Decalogue or Moral law, first covetously imprinteth his character both inward of implicit faith, and outward of an oath, and Priestly unction, upon all men whomsoever he can delude; then fraudulently endeavoureth to do many miracles, and lastly, most cruelly persecuteth the Saints of God; sitting in the midst of the Church of God at Rome, mysteriously in the Primitive times, but plainly revealed about, and after the six hundredth, sixtieth, and sixth year of our Lord, and so to continue for a time in his ruffle, until he be destroyed by little and little through the Preaching of the Word, but fully, and wholly by the coming of Christ, he till then tyrannising thus, for the blinding of the Reprobates, and for the trial of God's children, to the glory of God:  
Therefore the Pope is that Great Antichrist described in Scripture.  
A Demonstration 
n Aristotel. lib. 2 Post. cap. 10. & Keckerman lib. 3. system. Logici, cap. 14.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in which according to the direct rules of Logic, medium est definitio matoris extremi, & Minoris proponuntur, tùm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, tùm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; that now if we would know, what is that Great Antichrist, we may answer, It is the Pope; and if we inquire further, What the Pope should be; We may affirm plainly, that the Pope is that Great Antichrist, described so plainly, and so fully in the Scriptures. For the Mayor proposition is taken out of the plain text of Scripture; and the Assumption from the acts, and deeds of Popes themselves, as they are Popes in cathedra: What then I pray you can hinder the Inference of our conclusion? Surely in reading our Adversaries before cited, I have not found any thing as yet, unto which we have not given a direct, and just answer, if we now make satisfaction unto two special doubts. 
The former Popish exception against our demonstration.   
§. XXV. The former of which, is 
o Bellar. lib. 3. de Pontific. Romano cap. 4. & 5  Bellarmine's first, and second Demonstration, stolen, or borrowed out of the fourth, & fifth of those rabblements, which Sanders 
p  lib. 8 de visibil●. Monarch●●.  had raked out of the stinking sink of hellish invention, under this form of a negative syllogism: The Gospel must be preached throughout the world, 
●. Their Proposition in two parts.  and the Roman Empire must be taken away, before Antichrist come: But the Gospel is not yet preached throughout the world (for as yet there remain many great Countries and Regions in India Eastern, and America Western, 
2. Their Assumption correspondent.  and (to add more to their instance) the South continent, and Northern Samoedds, with other places about the river of Ob, and in Tartary, [in which the sound thereof was yet never heard:] and the Roman Empire doth flourish yet, and stand in the house of Austria. 
Our answer.  Therefore Antichrist is not yet come. But all this is easily taken away, if we will weigh the weakness of every Proposition in every part. For first, in the Mayor there plainly appeareth a double collusion; 
To the Proposition. 1. Collusion discovered.  the former by wresting of our Saviour his words quite away from their true meaning. For our Saviour doth not say, that the Gospel must be preached throughout the world before the coming of Antichrist, but that it 
q Mat. 24.14.  must be preached in all the world, for a witness unto all nations, and then shall the end come; the end, to wit, either of the world, as 
r Aquinas in Catena & Marl●orat. in locum.  most take it, or of Jerusalem, as 
s Chrysost. him. 76. in Math. 2. Collusion discovered.  Chrysostome expoundeth it: the later, by misinterpreting the words of the Apostle, saying, that 
t 2. Thes. 2.7.  he who now letteth, will let, until he be taken out of the way: For the 
u Vide in hunc locum Ambros. Theophyloct. Theodorit. & Aquinatem.  Roman Empire, or Roman Emperor, or the seat of Majesty in that Empire, then in the Apostles time settled at Rome, and hindering then the pompous appearance of the great Antichrist, was to be taken out of the way; not simply, and wholly, but only in respect of Italy; out of which the seat imperial was to be translated into Greece, or into Germany, or into any other Country else, that the City of Rome, and the Territories thereunto belonging, might the more easily be usurped by Antichrist, as it is now possessed only by the Pope, who thrust out the Emperor into some corner of the Roman world, as Hadrian the Fourth wrote in an 
x Apud Auentinum lib. 6. Annal. Boiorum, pag. 506. edit. Basilens.  Epistle to the Bishops, Prince's Electors of Germany, Romae nostra sedes est; Imperatoris est Aquis, in Arduenna, quae est silva Galliae: Our Seat is at Rome; but the Emperors is at Aquae, in Arduenna, which is a Wood in France.  
And therefore, secondly, we make this our answer unto the Minor: first, 
To the Assumption.  that the Gospel must be preached throughout the World by the Apostles, Part. 1 and their Successors, taking the 
y Maldonatus in 24. Math.  word (world) either by Synecdoche, for all the known World by its habitation; since even through all the habitable World, then known to Geographers, the sound of the Gospel hath passed by 
z Rom. 10.18.  the Apostles, after their dispersion abroad from Jerusalem, if we may rely upon the report of 
a Euseb. lib. 3. Eccles. hist. cap. 1 & Nicephor. lib. 2. per totum.  ancient and 
b Genebrard. lib. 3 Chronolog. & Bisciola ad Ana●● Christ. 44.  late Historians: or truly, and plainly for the whole World indeed, which although it now doth not profess the faith of Christ, scarce in 
c M. Edw. Brierwood in his Inquiries touching Languages, and Religions, cap. 14.  the sixth part, (for it is near the ending, when faith will be grown very scant upon the earth:) yet might have had, and holden this word of faith long before this time, 
d Luke ●8. 8.  since it is not overclouded in 
e Hieronym in Math. 24.  any part thereof with invincible ignorance, God being so kind and merciful to all men, as to send them some light of Truth, either by the works of Nature, ordinary, and extraordinary, or by the word of grace preached 
f Vid. Witaker. in resp. ad 5. demonshes at Sanderi. & qu. 5. de Pontif. Rom. ca 2  even in China, and in the Indians, by those three, who were called Thomas, so much praised and celebrated for their general preaching of the Word throughout the World, by that great learned man, Mr. Doctor Stapleton, in his Book De tribus THOMAS. Secondly, Part. 2 we answer unto their latter part of the Minor, that the name of the Roman Empire is yet remaining, but the Kingdom is abolished, and quite defaced; since first there is not scarce one Acre of ground, which properly, and absolutely belongeth to the Emperor, as he is called Emperor of the Romans; because what he now hath in possession in Hungary, Bohemia, Carinthia, Silesia, etc. 
g Vid. Sleidan. lib. 5. & 6. Commentar.  is by right of inheritance from his most illustrious Progenitors of Austria, and Hungaria, ye and the free Cities in Germany are not subject to the Emperors absolutely, but according to certain conditions, and covenants, expressed and contained in their several Charters, 
h Vid. Onuphr. lib. 3. Rom. Antiquitat. qui est de Jmper. Romano.  most of them being situated without the Ancient Pale of the Roman Empire, under which they continued but a small time, being the last conquered, and the first recovered. Secondly, there is not now a Roman Emperor, by our Adversaries own report: for till the Pope 
i Aurea bulla Caroli Quarti, cap. 2.  crown him, who is by the seven Prince's Electors chosen, and called, King of the Romans, (they might more truly say, of the Germans) they 
k Clementin. li. 2. tit. 9 de juram. & lib. 1. C●rem. Rom. Eccles. §. 5. cap. 1. & ●ellar. lib. 3. de translat. I●●er●, ca ●. 3. etc.  account him no Emperor. Now since CHARLES the Fifth, the Pope hath not set the Crown Imperial upon any man's head, neither is it likely, that either he will or shall, since there is a bar between Germany and Rome, which is not passable by the emperors Forces, even the power of the Venetians, and the King of Spain in Italy, who with the great Duke of Tuscia, and other petty Potentates, have usurped upon the Rights of the Empire so long a time, that they 
l juxta leges Imperiales ss. de divers. tempor. possess. l. 3. longae & Cod. lib. 7. tit. 31. l. 1.  may now prescribe against the right owner. Wherefore the wise Bononians 
m Apud Cornel. Agripp. in historian de duptici Caesaris Coronat. cap. 5.  might very well ominate by the breach of that Bridge, upon which Charles the Fifth entered into the great Church there, unto his coronation, that not any man ever after should be crowned for Emperor: yea, and Lypsius 
n J. Lipsius in praefat. lib. de magnitudine Rom. Imperij.  might very truly hold, that all what remains of the Roman Empire, standeth only under the Pope, whose Imperial, both Seat, and Senate is at Rome. So that their former doubt, opposed against our Demonstration, is so thoroughly cleared, that we may, notwithstanding their wrangling allegations of the Gospel, not published throughout the World, and the present state of the German Empire, well conclude the Pope to be that great Antichrist.  
§. XXVI. 
The latter exception against our demonstration.  But now the later scruple is of greater difficulty, and indeed very much prejudicial to our assertion, since it is (as some think) contrary to the judgement of some of our best, and deepest Protestant Divines, such as 
o Zanchius lib. 2. Miscellan.  Zanchius and others, who deny the Pope to be that great Antichrist, described in Scripture: 
Our answer.  yet I must needs say again, that since these great and good men be worthy of all true and most reverent respect, for their profound learning and sincere life; they are not to be brought forth, as opposites to that truth, which 
p Luther. l●b. de Captivit Babylon. Caluin. lib 4. justit. cap. 7.15. & H●sh●sius lib. de s●xcentis Papistorum error. ca 23  others, of as great learning and sound judgement, have delivered out of the most sacred Scriptures, especially, for that they deliver nothing against us demonstratively, but upon mere probabilities, as 
q Zanch. ubi supra & in Confession.  themselves confess, while they profess plainly, that this is their opinion concerning Antichrist, to wit, 1. That the Pope is Antichrist, and his Kingdom Antichristian. 2. That this hindereth not, but that there may come in the end of the world some one notorious Antichrist, who may do Miracles, and other such great things, as are probably collected from the Scriptures, and firmly asserted by the ancient Fathers. A grave and good sentence, agreeable to the Truth▪ if we respect the matter, howsoever in the manner of the revealing of this Antichrist, they seem to run into Popish Tents, only upon a peaceable mind, and zealous affection towards some of the Ancient Fathers, especially for the Greeks', 
r Damascen. li. 4. Orthodox. sid. cap. 27.  DAMASCENE, and for the Latins, 
s August. lib. 20 de Civitate Dei per totum.  AUGUSTINE, who living before the six hundredth year after Christ, defined this matter only upon conjectures, according to that tradition, which is recorded in 
t Hyppolyt. Orat. de consummate. saec. & Antichristo, tom. 2. Biblioth. sanct. Patrum.  Hippolytus his Oration concerning Antichrist; an Author most justly 
u Sixtus Senens. lib. 4. Bibli.  suspected to be counterfeited: and yet if he were true, he is no sound warrant for us to build our faith upon concerning Antichrist: For although the authority of ancient Fathers be of great force in the literal exposition of the Scriptures, out of which we have most fully declared the former question, What is that great Antichrist: yet have they no place at all in determining of the second point, Who is this great Antichrist, because they lived before the time, wherein that great Antichrist, who lurked in those Father's days under a mystery, was to be detected, disclosed, and found to sit at Rome, and by his deeds to fulfil all those Prophecies, which the holy Ghost had delivered concerning him in the Scriptures. So that our holy Brethren, who yet expect a more full expressement of Antichrist in some one particular vile Monster, that should, if it were possible, surpass the Pope in villainy, are not so much against us, as they seem to be in show, seeing it is not any good liking they have of the Pope, whom they confess to be Antichrist; but only the just detestation of so wicked a Monster, as is Antichrist, that draweth them to imagine the further deferring of his most dangerous and accursed approach. They are in hope: We are in faith: and both in love. They expect a far off: We behold even at hand the end of all these miseries by the forepast revealing, the present rage and reigning, the future happy ruin of Antichrist and his Kingdom now settled in Rome: We agree both in the main, not much differing in the Buy: As we yield to them in the just execration of the odious nature of this abominable Antichrist, so far as they prove what they speak from the Scriptures: even so in like manner are they (be they never so learned and wise) with patience, and love, to hear, and to judge us their dear Brethren, speaking with some knowledge, in true zeal, concerning the manner of the revealing of Antichrist, which they hold yet to be in futuro. We find to be fully finished, & in praeterito, & in praesenti, both in times before and now. If any 
x 1. Cor. 14.30 31.  thing be revealed to another that sitteth by, let the first hold his peace. For ye may all prophesy one by one, that all may learn, and all may be comforted. 
y Homer. 2. Odyss.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; weak men combined may work much good, since 
z ovid.  quae non prosunt singula, multa iwant: what one cannot, many may.  

Proofs of our Assertion from the ancient Fathers.  §. XXVII. And yet I speak not this in diffidence of our cause. For we want not the authority of ancient Fathers, either prophesying beforehand, or zealously publishing upon his appearance, that the Great Antichrist is already come, and the Pope of Rome is he. I will produce no Babes, but only such, as without exception are, either produced by 
a Canis. Catechis. cap. de noviss. quaest. 3.  Canisius, and 
b Coccius tom. 2. Catholicism. lib. 10. art. 30. 1. Prophesying before.  Coccius, as if they were on their side, or else registered for eye-witnesses by good Historians. For those who beforehand prophesied of Antichrist, and of his seat or kingdom, agree upon these two points: The first, that Antichrist shall sit at Article. 1 Rome, rearing up his Kingdom upon the ruins of the Roman Empire. For to this Article speaketh, First, Tertullian, when 
c Tertullian. in Ap●loget cap. 32.  he saith, that Christians pray for the safety of the Roman Empire, because by the course thereof the great Persecutions which must come by Antichrist, are put off and hindered. Secondly, Cyrill of Jerusalem, when 
d Cyrill. Hierosolymitan. Catechesi 15.  he saith, that Antichrist shall violently take unto himself the power of the Roman Empire. Thirdly, Ambrose, when 
e Ambros. in 2. Thes. 2.  he saith that Christ shall not come till the Roman Empire fail, and Antichrist appear, who must kill the Saints, giving liberty to the Romans, yet under his own name. Fourthly, 
f Chrysost. hom. 4. in 2▪ Thes. 2.  Chrysostome followed by 
g Theophylact. in 2. Thes 2.  Theophylact, 
h Oecumenius in 2. Thes. 2.  Oecumenius, and 
i Radulphus Flwiac. lib. 18. in Levit cap. 1.  Rudolphus Flwiacensis, when both he and they after him jointly affirm that Antichrist by treachery must destroy the Roman Empire. The second, that Rome is Babylon, the proper seat of Antichrist, which shall be destroyed before the end of the World. For to this Article Article. 2 speaketh, First, Tertullian, who in full assurance of what he speaketh, oftentimes 
k Tertullian. lib. in judaeos, cap. 9 & lib. 3. in Martion. cap. 13.  useth these words, Babylon, in our Apostle Saint JOHN, beareth the figure of the City of Rome; therefore great, and proud by her Kingdom, and a destroyer of the Saints. Secondly, Hierome, who living at that time, when Rome was wholly Christian under Constantius, julian, and Valentinianus the First, yet in foresight of future Apostasy therein there beginning under a Mystery, but afterward openly to be complemented, very 
l Hierony. tom. 1. Ep. 17. ad Marcellum, & Ep. 151. ad Algosiam, qu. 11. & in Praefat. ad translat. Dydimi. de spirit. Sanct. Omnia secund. Editionem Parisiens'. 1609.  often termeth that City Babylon, and the purple Whore spoken of in the Revelation, wherein sometimes he was an inhabitant. (Now this cannot be spoken of Babylon in Mesopotamia, which then was desolate, and where Hierome never lived.) Thirdly, Lactantius, who 
m Lactant. li. 7. Instit. cap. 25.  alluding to the Sybilline Oracle, saith, that when that head of the World shall fall, and begin to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, but a street (or Impetus, for it is derived either of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sluo, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 traho,) who can doubt, but that an end is at hand upon all human affairs, and upon all the World? The words of the Sibyl, to which he alludeth, are these (as learned 
n Xistus Betuleius in Annot. in Lactantium.  Betuleius doth cite them) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ etc. Rome shall be a street, and Delos unknown, etc.) But let us leave these Prophecies, and come to performances: For Antichrist did no sooner appear in his likeness, but God in his mercy to wards his Elect, sent forth his faithful Witnesses of every sort, 
Publishing his present approach by open Verdict.  to publish abroad unto the World, that the Mystery was revealed, and Antichrist was then come, and seated in Rome. It is odious to say it, and idle, if we prove it not. Therefore that Papists, especially in England, may at length see, and mark, how their Pope was reputed off in former times, even before john Wickliff spoke against him in Oxford, the Pope shall have fair play: his Cause shall be tried by a Grand Inquest of twelve good men and true, (according to the 
o Sir Thom. Smith de rep. Anglor. l. 2. c. 18.  only most laudable custom of the Commonwealth of England,) whereof, four shall be Kings, and Princes: four shall be Archbishops, 
A jury Impanneled.  and Bishops; and four shall be Abbots or Monks. Behold, now the Prisoner standing at the Bar, who because he is become a Peer in the World, shall have an open Verdict, severally delivered by every juror; where, according to our 
p Idem ibidem, cap. 28.  custom also; we will demand sentence, first of those, who are of least account with the Pope, beginning first with Princes; then proceeding to the Bishops; but lastly striking all down flat with the Monks of the Western Orders, who 
q Revel. 9.11.  are the Popes own creatures, and greatest Dearelings, being sworn Slaves to their King, 
The first man..  the Angel of the bottomless pit. And now to the business: The first Man of the Princes is Frederick the Second, Emperor of Rome, who in just execration of Popish Tyranny plainly avouched, that 
r In Epist. ad Ordin. Germaniaes, apud Auentin. lib. 7. Annal. Bo●or. pag. 542. edit. Basil.  there were many Antichrists amongst those Roman Bishops, neither were there any other hurt to Christian Religion, but only they, as their Works do show: For saith he 
s In Epist. ad Wenceslaum Regem Bohemiae, apud Auen. ibid. The second man.  in another place, they who sit over the Temple of God at Babylon, that is, at Rome, affectate Divinity. The second is Otto, at that time Duke of Bavaria, who confesseth 
t In Orat. ad Epis●. Germaniaes, apud Auentin●, pag. 550. The third man  his assent unto the Bishops, who affirmed, that the Pope was Antichrist, and ratifieth his settled judgement by his just reproof of their inconstancy. The third is Menardus, that thrice Noble Earl of Tyrolis, who in his 
u Apud Auentinum ibid. p 577  Apology against the unjust dealing of Pope NICHOLAS the Fourth, saith plainly, that the Popes are nothing else but Antichrist. 
The fourth man.  The fourth and the last Prince is Lodovicus Quartus Bavarus, Emperor of the Romans, who in the Decree 
x Apud Auentinum. pag. 616.  made, and divulged by a Council gathered of all the States in the Empire at Rome, plainly avoweth of the Pope, then being john the two and twentieth, that as he was a counterfeit Shepherd: so he was the Mystical Antichrist. So have the Princes given their Verdict. Now call in the Bishops: 
The fifth man.  and the first that speaketh here, is a certain Archbishop of Florence, who used 
y Platina in Pas●hali 2.  to affirm in his Sermons, and other his speeches, that Antichrist was borne. I need not, for I cannot tell his name. Pope Paschal the Second proceeded against him by unjust prosecution, even unto deposal. 
The sixth man  The second Bishop dealeth more plainly and boldly, being Precedent of a Synod, called by the King of France, than Hugo Capet, and holden at Rheims by all the Bishops of that Kingdom, in the year of our Lord, nine hundred, ninety and second (howsoever Baronius 
z Baron. tom. 10 Annal. ad annum 992. & Bisciola ibid.  and 
a Binnius tom. 3. part. 2. sub. joh. 15.  Binnius would have the truth thereof suppressed by a short relation of partial Eginaldus, against the true report, and large narration of all things there passing, made by 
b Magdiburgensis Centur. 10 cap 9 & Gowlart. tom. 2. Catalogue. ●est. veritat. lib. 15. cap. de Synodi●.  Gerbertus, after that called Pope Sylvester the Second, 
c Platina in Syluestro 2.  thought to be a Magician, but defended by 
d Onuphrius in Ann●tat. in Platinam, ubi supra  Onuphrius for an honest man:) and this Bishop's name is Arnulphus of Orleans, who thus speaketh of the Pope, than john the Fifteenth: 
e In oratione apud praedict. & D. Mornaeum in Mysterio Iniquit. ad ann. 992. The seventh man..  O Reverend Fathers, what think ye him to be, who sitteth in the high Seat, shining in a Purple, and Golden Garment? Surely, because he is void of Charity, and puffed up, and extolled only by knowledge, he is Antichrist sitting in the Temple of God, and showing himself as if he were God. etc. The third of the Bishops is Eberardus Bishop of Salzburge, who in 
f Apud Auentinum l. 7. Annalium Boior. pag. 547.  an Oration delivered to the Bishops of Germany, then assembled in a Council at Ratissone, mightily inveigheth against the Pope, applying unto him all the foresaid Prophecies of Daniel, Saint Paul, and Saint john in the Revelation; plainly avouching, that Hildebrand first laid the foundation of Antichrist his Kingdom, under a colour of Religion; and that the Pope is usually called Antichrist, of whom the SIBYLS, old HYDASPES and others did prophecy. 
The eight man  The fourth, and the last Bishop, but not of the least learning, is Robert Grosthead, the good Bishop of Lincoln, who a little before his death, in the year of our LORD, one thousand, two hundred and fiftieth, even when this Realm of England was most of all oppressed with Popish Tyranny, did demonstrate 
g Apud Math. Parificusem in Henrico 3. pag. 847.848.  the Pope to be the Great Antichrist, by that heavy destruction, which the Pope brought upon many Christian souls, concluding all with these words, against that Monster: 
Eius avaritiae totus non sufficit orbis:  
Eius luxuriae Meretrix non sufficit omnis:  that is, 
Not all the World can well suffice  
His greedy hearts desire:  
Nor all the World's Harlots quench  
His lustful burning fire.  Well: the Bishops have dealt plainly, and truly to the discharge of a good Conscience. Let the Monks be produced: The first is, joachim Abbas, 
The ninth man  that most famous Clerk, who 
h Roger. Hoveden in Richardo primo.  in conference with Richard the First, than King of England, going in his journey towards Jerusalem, said plainly, that Antichrist was then borne in the City of Rome, and should be set up in the Apostolic See. The second is Nodbertus, 
The tenth man  or Norebertus the 
i Hospinian lib. 6. de Orig. Monach. cap. 11.  superstitious Founder of the Praemonstratenses, who about the year of our Lord, one thousand, one hundredth, and nineteenth, affirmed even to 
* Trithem. in Chron. Hirsa●giensi, anno 1125.  the face of Pope Honorius the Second, and unto 
k Bernardus Epi. 56. ad Gaufridum Carnotentem. The eleventh man.  Saint Bernard, that Antichrist was near, and in that very Generation to be revealed, and that he should live to see the general persecution of the Church; which indeed he being advanced to the Dignity of the Arch-Bishopricke of Magdeburge afterward, saw inflicted by the Pope upon the good Waldenses and Albigenses. The third is one Hayabalus a Monk, who taught 
l Henricus de Erphordia ad annum 1345. & Gowlart. in Catalogue test. Verit. lib. 18.  publicly at Auimon, that he was bound to preach this Doctrine to the World, that Rome was Babylon, and the Pope with his Cardinals were the Great Antichrist; for which his Doctrine, howsoever most true, he was put into Prison by the commandment of Pope Clement the Sixth, and there most cruelly murdered. 
The twelfth man.  The fourth, and the last, and yet of greatest authority, and renown amongst all Popelings, is Saint Bernard, the worthy Abbot of Clarae-vallis, who feared not to write 
m Ber. Epi. 125.  thus unto one GERARDUS DE LORITORIO: The Beast in the Revelation, to which is given a mouth speaking Blasphemies, and making War with the Saints, possesseth PETER'S Chair, as a Lion ready to the prey.  
And thus hath the jury given their verdict: against which, 
The supply against exception by a Decem tales.  if the Prisoner at the bar make exception, by disliking of any of them, as too too partial, and so worthily to be challenged, we have a Decem tales, others void of exception, ready upon the call to appear, 
The first.  as amongst the Princes, Frederick Barbarossa Emperor, who writing to the Cardinals, said, 
n Albert. Crantzius in Metropoli, lib. 7. cap. 53.  that the authority of the Roman See had loosed the reins of boldness; and replying unto Hadrian the fourth, protesteth, 
o Hen. Mutius l. 18. rerum Germanic. ex Chron●co Hirsaugiens. The second.  that he would provide for the peace of the Church, since he seethe, that the detestable beast of pride hath crept up into Peter's chair: and Lewes the Twelfth king of France, who in the heroical spirit of his most illustrious Progenitor, Philip the fair; 
p Naucler. tom. 2. Generate. 44. & Platina in Bonisac. 8.  (the famous suppressour of that Raging Tyrant Boniface the eight,) caused 
q E Chron. Gal. apud Pet. Molin. de Monarchiâ temporali Pontific. Rom. ca 15.  his coin of Gold to be stamped on the inside with these words, Perdam nomen Babylonis, I will destroy the name of Babylon, meaning Rome, the seat of Pope julius the second, his deadly enemy; and lastly, our most Puissant Princes, and Kings of England, 
r Vide in horvitis Chron. Anglicana, praecipuè Mat. Paris. & Roger. Hoveden. & Holinshed, & Stow, & l. Fox, in Martyrologio.  King john, King Edward the third, King Henry the eight, King Edward the sixth, blessed Queen Elizabeth, all of them to their power renouncing the Pope, as the very Antichrist; but especially our most Gracious Sovereign, King james, concerning whose most 
s Apolog. cum praef. & Medita. in Apocalyps. 20  Divine Discourses of this argument, well known to all the world, yea, and carped at by 
t Bell. Parsons, Suarez Coquaeus Schioppius, etc.  Popelings, but not corrected, admired at, but not answered; we may most truly take up that proverb, 
u Prou. 31.29 The fourth, etc.  Many have done virtuously, but thou surmountest them all. Secondly, amongst the Bishops, 
x Nilus' Thessalonic. li. 2. de primatu Papae.  Nilus of Thessalonica pulling down the Popish Primacy, and 
y Apud Auent. lib. 7 p. 573.  Probus Tullenses, showing the Pope's Legates to be antichrist's servants: and Honorius 
z Hono. Angustod. dial. de praedest. et l. arbitrio.  Augustodunensis, avouching the seat of the beast to be in the Pope, and Cardinals, yea and all 
a Concil. Turonensi sub Lodovico 12.  the Bishops of France in the days of Lewes the twelfth, and of England in the Reign of Henry 
b Vid. Fox. Mart. sub Hen. 8 & Edwar. 6. The eight, etc.  the eight, and Edward the sixth renouncing the Pope. Lastly, amongst the Monks, Henry 
c Petrus Cluniacens. l. 1. Ep. 1. & 2  the Scholar of Petrus de Bruis, calling Rome, Sodom and Babylon; and 
d Rob. Gallus l. de vaticinijs apud Possevinum to. 2. Apparatus.  Robertus Gallus, a Dominican describing the Pope for Antichrist, under the figure of a Serpent, and 
e Guido. Carmel●t. & Bern. de Luzenburg. in Catalogue. haeres. & Bell. in Chron, ad annum 1191.  Petrus johannis Bitterensis a Franciscan, in his postils upon the Revelation, proving the Pope to be that Antichrist: to conclude, if all this thick cloud of witnesses will not cast him; we can produce whole Churches, as 
f Catalogue. test. verit. lib. 3.  at Leodium, whole Synods, as those 
g Ap. Auen l. 7. etc.  of Rome under Otho, Frederick, and Lewes Bavarus, and a great many such Counsels held in 
h Sub Philippo Pulchro & Lodovico 12.  France; yea whole peoples in Countries, who ever rejected the bondage of this Antichrist, as in England those faithful ones, whom 
i Fox. Martyrolog. ●ub Rich. 2. & Henry. 5.  they wickedly nickenamed for Lollords; in France, 
k Reinerius de Waldensi●us.  the Waldenses, in Italy, the 
l Naveler. tom. 2. Gen. 44.  Fratricellians, in Bohemia, 
m jacob Misnensis de advent. Antichr apud Catalogum test. Ver. lib. 1●.  the Melitzians, (all before john Wickleffs time,) yea, and in the Mountains of Rhetia above Savoy, the 
n joh. Nicho's his Recantation, & Mornaeus de Mysterio Iniquitatis, pa. 730. An exception against these truly answered.  faithful Inhabitants of Vallis and Telina, who had, from their first conversion to Christ, always their own true Pastors, never subject to the bondage of Babylon, and Antichrist, Rome, and the Pope. But me thinks I hear some Papists except against all these voices, as given by their enemies, and by Heretics condemned by the Catholic Church. But to these men I cannot make a better reply, than such as that of 
o Reg. 18.13.  Elijah unto wicked Ahab, proudly demanding, Art thou he that troubleth Israel? when he said, I have not troubled Israel, but thou, and thy Father's house, in that ye have forsaken the Commandments of the Lord, and thou hast followed Baalim. For none of these were otherways their enemies, but as true men are to thieves; neither did the Catholic Church their Mother at any time condemn them for Heretics, who maintained no doctrine contrary to Scripture; neither followed other discipline, then at that time was used. Indeed the Pope and his adherents, in hatred of that truth which God revealed by them to the world, did enterprise to condemn them, and persecute them with Fire, and Faggot, sword and desolation; only to fulfil the Prophecies given out concerning the cruelty of the wicked Antichrist. But yet their cause is never the worse, since the great side doth many times oversway the better; neither is the credit of their verdict thereby any whit impaired in the judgement of the wisest, and most godly, since time hath brought that truth to light, which in that Dark world yet these faithful saw clearly; 
Three specialties enforcing good Men unto this sharp censure of the Pope to be that Antichrist  and the Pope hath proved their words to be true by three sundry specialties of most lively proof, which enforced not only the forenamed witnesses, but even the Popes own dear darlings, and best friends to confess, that Antichrist was even then come, and amongst them. 
The first.  The first specialty was his pride, in usurping upon the secular power, by the deposing of Princes, first 
p Vid. Bellar. cap. 1. in Barklae. & Reverend. D. Roffensem Episc. in Bellar. lib. 1. cap. 2.  attempted by Pope Hildebrand, Gregory the seventh, with such trouble to all Christendom, that even at that time 
q Apud Auentinum, lib. 5. pag 470. The second.  all honest and good men for the most part said, that HILDEBRAND was Antichrist, and that the kingdom of Antichrist did then begin. The second specialty is, their schisms, which, as they were many (for 
r Onuphrius in Chronologiâ Pontificum ad Platinam.  Onuphrius in his Chronologie of Popes reckoneth thirty:) so were they pursued by Antipopes with such hatred, that good men even thereupon adjudged the Pope to be the Antichrist, as 
s Apud Auentinum, lib. 6. pag. 508.  Gerochus Bishop of Richemberge thought of those two firebrands of hell, Octavianus called Victor, and his potent competitor Alexander the third. The third and last specialty is, their most vile, filthy, 
The third.  and abominable lives, abounding in all Pride, Covetousness, Sacrilege, Simony, Lechery, Treachery, and all manner of Blasphemy, so odious in the open sight of all the world, that their own dearest Darling, and most faithful Friends, and Servants could not but inveigh against Rome, which they name Babylon, and the Pope, whom they call Antichrist, as it is plainly to be seen in the 
t Apud Catalogue. test. verit. lib. 4.  satires of Bernardus Cluniacensis, 
u Dantes pa. 9 & 31.  Dantes his Sonnets, Petrarches 
x Petrarch. Epistolis 9.12.13. etc.  Epistles, and in the learned Works 
y Sarisburi●n●. 6. Polycratici▪ cap. 22.  of joannes Sarisburiensis, to whom, as to his very great Familiar, Pope ADRIAN the Fourth 
z In Catalogue. test. verit. lib. 14.  used often to say, that many of the Roman Bishops did rather succeed ROMULUS in killing, than PETER in feeding. For indeed we need no further evidence for this point, than the words of Bellarmine and Baronius themselves; he 
a Bell. in Chronolo. ad an. 1026  confessing, that about the year of Christ, one thousand, six and twenty, the Popes did degenerate from the piety of their Predecessors: this exclaiming 
b Baronius Annal. tom. 10. ad an. 912. artic. 3.  against the See of Rome, possessed by Landus, john the Tenth, and such others; Quae tum facies Ecclesiae Romanae, etc. What was then the face of the Church of Rome? how filthy, when most potent, and most filthy Whores ruled all in Rome? At whose appointment Sees were changed; Bishops translated; and that which is horrible, and not to be spoken, (yet lo! he will borrow a point in Law to speak it!) their Lovers, false Popes were thrust up into PETER'S Chair, who were not to be written in the Catalogue of the Roman Bishops, but only for signing out of times. Well. It is a bad Bird that defileth his own nest; but in truth they could neither hold it in any longer, nor carry it out any further, 
The conclusion of the general Doctrine.  their consciences constraining them against their wills to tell the truth. So that now, I hope, all doubts being cleared, which any way were made against our Demonstration, we may conclude fully, that the Pope of Rome is that great Antichrist, whose Kingdom is by little and little to be diminished by the preaching of God's Word, and at length to be wholly and fully demolished by the coming of Christ.  
§. XXVIII. 
The use of the Doctrine unto ourselves.  Whereupon now for use of all before delivered, concerning the great Antichrist, we (my dear Brethren) may justly take up both lamentation, and exultation, weeping, and rejoicing; 
A sorrow for our Brethren in the flesh, who are Papists in profession.  weeping for many of our dear Brethren, according to the flesh; but rejoicing for our own selves. For concerning many Brethren now living in England, we may with S. Paul 
c Rom. 9.2.  conceive great heaviness and continual sorrow in our hearts, because that they see not in what a great captivity under this great Antichrist, they (poor souls!) lie enthralled. For as the 
d Plutarch. in Cryllo.  foolish companions of Ulysses, besotted with the enchanted and poisonous cups of the lewd Harlot Circe, thought themselves to be the best men, when they were worse than beasts, as Eurylochus in the 
e Hom. Odyss. lib. 10.  Poet foretold them plainly, that 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  she would make them all either Swine, or Wolves, or Lions: even so, many silly fowls, like blind Moles, or Dormice, lurking in the by-ways, and secret corners of Cities and Country, throughout almost all the Counties of England, being made fully drunken with the Devilish potions of the whorish Babylon, think themselves only to be the best Catholics, and Orthodox Christians, when (God knoweth) they are wholly become, through their full draft of the envenomed Chalice, worse than Dogs or Swine in profane filthiness; worse than Woules or Lions in ravenous devouring. And this great conceit of themselves is fully settled in their darkened thoughts, and their hardened hearts, only, because they hold of the Pope, the damned Author of this their bondage; being in truth at this time as far blinded touching Antichrist, as the jews were in the time of Christ concerning the Messiah, whom they then daily looked for, as appeareth by their 
f Vid. joseph. li. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cap. 11. & lib. 18 c. 10. & Rabbinos in sine Seder Olam apud Genebrardum.  manifold repine and rebellions against their present government then under Herod, and the Romans; although when Christ came into the world at 
g Gal. 4.4.  the fullness of time, they neither 
h john 1.9.  would know him, nor yet acknowledge him, only because he came in a manner clean contrary to their carnal and worldly expectations, as 
i Esay. 53.2.  the Prophet foretold, that he should grow up before him as a tender Plant, and as a root out of a dry ground, who should have no form, nor comeliness; and when they should see him, there should be no beauty, that they should desire him. For so it is with these doting Pontificians, that although they 
k Viguerius. Instit. cap. 21. §. 3. Viegas in 13. Apocalyps. Perer. in Dan. 11. & alij fere omnes.  daily make speech of Antichrist with much detestation of his mostlewd & abominable ways; & albeit that 
l Henriquez. lib. 14. ca 23. §. 3  they give out, that his time is at hand, when he must pervert all holy worship: yet do they not see him now domineering over them, neither yet will believe, that this Pope of Rome either is he, or may be him; only because he now manifesteth himself in a contrary form to their conceit of Antichrist, howbeit, if they would with a single and an unpartial eye behold, and compare the daily designs, and accustomarie actions of the Roman Papacy, with the foretold villainies of the great Antichrist; I am persuaded, they could not but acknowledge, how far they have been deceived before, and how they are now (silly souls!) all deluded with the sheeps 
m Mat. 7.16.  clothing, covering a ravening Wolf; with a Lion's skin put upon an Ass, only as a Bugbear to affright poor people. But, as he 
n Phaedrus l. b. 1. cap. 11.  said well, 
Virtutis expers verbis iactans gloriam,  
Ignotos fallis, notis est derisui:  That is, 
He who doth want true prowess,  
And in words boasts of fame,  
deceiveth strangers much:  
Of men known getteth shame.  For see (ye peevish Papists) the dangerous estate of your captivity, many ways most detestable; 
The miserable estate of our English Papists, in four respects.  as in these four respects; First, of your Prison, dark and deep. Secondly, of your Chains, hard and heavy. Thirdly, of your Diet, gross and small. Fourthly, of your jailers, crafty and cruel. Your Prison is that Romish Synagogue, dark through ignorance, and deep through obstinacy. 
1. Of their Prison.  For ignorance, it is 
o john 4.22.  to worship what you know not, even in 
p 1 Cor. 14.11  an unknown tongue, (as 
q M Brierwoods' Enquir. c. 3. & 6  Latin is to most men) an unknown god, 
r Can. Miss. & Biel. in Can. lect. ●9.  made of bread by your Priests. And for obstinacy, you declare it by your stiff maintaining of so many idle Ceremonies, and your open recusancy, of communicating with us, who gladly would say unto you all, as unto our 
s Osee 2.1.  Brethren, Ammi; and to our Sisters, Ruhamah. But (alas) I find you holden down within this Dungeon, by the hard and heavy chains of Oaths and Vows, which you have rashly undertaken for that hellish Beasts sake, 
Of their Chains.  under a pretence of great perfection; when, in truth, they are no better than the snarled cords of redoubled iniquity, entangling your consciences with a mere will-worship, tending only to your destruction. For is not this a bondage, to swear a fealty of obedience unto him, who, like 
t judges 1.7.  Adonibesek, cutteth off your right thumbs, and your right toes of allegiance, due only to your Natural Sovereign, casting from above to you, now under board, a few crumbs or scraps of feigned favours, folden up, and that very rudely, in 
u Vide brevia Pauli Quinti, 1 & 2.  a Breve or two? And is not this a yoke which 
x Vide Theses nostras de Votis Monasticis.  neither you nor your Fathers were able to bear, to be tied unto that most vile, idle, and abominable Monkish life, under a colour of perfection; when their chastity proveth worse than Sodomitry; their poverty proceedeth only to pomp; and their regular obedience is but a Cloak for Libertines to live as they list? 

y Laurent. Agricola apud Hospin. lib. 6. de Origin. Monach. cap. 17.  Qui volet immundum in mundo cognoscere Mundun,  
Exploret rasos, vestales, atque cucullos:  That is, 
Who would in this world behold filthy trunks;  
Search out Popes-shavelings, vestals, and Monks.  And yet I see you wholly addicted unto them: I think, 
Of their diet.  because you look for some good Viands from them: and what do they give you? Surely, your meat here in this jail of jeopardy, is but some gross stuff, like 
z Card. l. 6. de variet. rerum c. 10  the fruits of Peru, that make men purblind; and yet afforded unto you (God wots,) in so small a pittance, that in taking thereof, your bellies may think your throats to be cut; since God in his justice for your perverse Recusancy, now sendeth you a Famine, not 
a Amos 8.11.  of Bread and Water (for indeed you far too well, & your fathers are careful to haunt where best cheer is, if wilful 
b Wats. Quod. lib. 3. art. 1.  William Watson may be believed) but of the Word of God, as the Prophet hardly threatened to obstinate Israel. For (now a little while to enter Commons with you) what meat do they give you else, but either the Antic show of a private Mass, at which you stand gaping like Tantalus, for his Apples in Hell, the Priest offering up an uncharitable Sacrifice, whiles that (as 
c Sleidan. Commentar. lib. 5.  the Turk beholding a Mass gave his censure) he churlishly eateth up all himself, and giveth no part thereof to his fellows; who stand by, looking for some? or if it happen to be a Sermon: it is but some slubbered up idle Discourse concerning someone will-worship or other, for Processions, Pilgrimages, retaining of Relics, worshipping of Images, shrining false Saints, as Saint Campian, Saint Garnet, Saint Oldcorne, etc. or some powerful Exorcisms, such as Father 
d Harsnet. of Popish Impostures.  Edmund's used at Denham, and the great Friar of France, 
e History of the dispossessed written by the Friar Sebastian Michaelis.  Sebastian Michaelis exercised in Provance, upon two Devils, who possessing two poor Wenches conspired against the Huguenots, to maintain by Discourse the Doctrines of Popery, now drawn to a low ebb, for the lack of such patrons as may defend it, since they are now compelled to fee such Hellish Advocates for opening their cause: or if they propose better matters unto you, as Faith, Hope, Love, Patience, and other Christian Virtues: yet cannot 
f Roger's his Preface of sanctification.  they minister true comfort to the Conscience, by their manner of handling such necessary Doctrines of Christian resolution; seeing first their foundation of true resolution is weak, and wicked, even Man's free-will, able (say 
g Coster. Enchirid. Controu. cap. 5. pag. 208. edit. Colon.  they) by the help of God, not yet dwelling in him, but moving and helping, to prepare itself unto justification, not only by suffering, but also by doing, when the Holy Ghost telleth us, that 
h Ephes. 2.5.  when we were dead in our sins, God quickened us together with Christ: Secondly, their building is upon the Law too hardly 
i Petrus à Soto in Methodo Confessionis, simul cum Navarro in Manua●i Toleto lib. 4. cap. 1. etc. & omnibus Casuistis alijs.  urged for the rule of performance to a man unregenerate, since to such not yet refined by Grace, the Law is rather 
k Colos. 2.15.  a Decree of Condemnation, because they 
l Rom. 7.10.  cannot do it, than a rule of Salvation, which must first be wrought in us by the Grace of God through Christ, before we can be able to settle our obedience according to the strict rule of the Moral Law; for 
m Rom. 13.8.  love fulfilleth the Law; and we 
n 1. john 4.9.  cannot love him till he love us first, and his 
o 2. Cor. 5.19.  love to us is purchased only by faith in jesus Christ, in whom 
p Math 3.17.  he is well pleased, and in whom 
q Ephes. 1.6.  we are freely accepted: thirdly, their end, and chiefest purpose in such Discourses, is the whole subversion of a simple Soul, wrought first by terrifying with Hell, as appeareth by 
r watson's Quodlibets, pag. 86.87.88. etc.  their exercise enjoined to their Novices; then by puffing them up with a vain conceit of meritorious actions, as if they could climb up to Heaven alone of themselves; when the Apostle doth teach us, that it 
s Ephes. 2.8.9.  is the gift of God, not of Works, lest any man should boast himself. Miserable Fathers, which give unto your hunger-starved Children for Bread, 
t Mat. 7.9.10.  Stones; for Fish, Scorpions! But who are they? Surely your jailers, sent by the Man of sin, 
Of their jailers.  either from Rome, or Rheims, Salamanca, Vallidolid, Conimbricum, or some such other strong Tower of jebus, where stand 
u 2. Sam. 5.6.  the Blind and Lame, in as high respect, as was the 
x Pompon. Laetus in Constantino Magno.  Palladium, in the Castle of Troy: Men, I say, of monstrous shape, furnished by their Teachers, (such as 
y Quodlib. Watson, pag. 108.109. & 236. etc.  good Robin Cowbucke, aliâs, Parsons,) with all Craft, and Cruelty: Craft, to deceive, both us and you: us, by word and deed, only to escape us, like the Saepia and the Polypus: For 
z ovid. in Halientico, & Plin. lib. 9 cap. 29.  as the Saepia, lest he should be caught, casteth out a black Ink, to darken the water: so these men, to escape the hands of justice, under words of a double meaning, collude with their Examiner's, as 
a Epistola Campiani ad Mercurialem, Generalem jesuitarum.  Campian did with the Mayor of Dover, and Garnet in the 
b Vid Acts of H. Garnets' Arraignment.  whole course of his Examination, when God's Word wisheth us 
c Ephes. 4.24.  not to lie, lest they 
d Wisd. 1.11.  destroy their Souls: for 
e john 8.44.  lying is the Devils Art.  
But what care they for that? For who else is their Master, but the dissembling Devil, that teacheth them to counterfeit every shape of men in the world, contrary to the Apostle his rule, who 
f Rom. 12.2.  will not have us to be conformed to this world? For as the 
g ovid. & Plin. ubi supra.  Polypus, to avoid the hands of fishers, will turn himself into the colour of every thing he lieth next: so these dissembling wretches, to shun the danger of apprehension, take upon them any whatsoever habit of men in the world; as now they will go 
h Boast, Bishop, Gerard, Dudley, and other such Renegado disguised do prove this true  like swaggering Gentlemen, now like Pedantical Schoolmasters, now like officious serving-men, now like a rich Farmer, now like a poor beggar, Rat-catcher, Glasse-man, Pedlar, or in other such disguisement, both contrary to their zeal of their falsely so called Catholic faith, which at 
i Allens Apology of the English Seminaries at Rome, and Rheims.  their admission into their Seminaries, and dismission back again into England, they swear to preach without fear, publicly in all places wheresoever they come, and repugnant to their vow 
k Bell. lib. 2. de Monach. ca 4.  of Regular obedience, wherein they are bound by solemn oath to keep, and not to change the habit of their order. I know 
l Tortus, p. 366. Ob.  their Great Cardinal would here excuse them, by the example of Eusebius Samosatenus, who 
m Tripart. hist. lib. 7. cap. 16.  in the Arian-persecution went about through Phoenicia, Syria, 
Sol.  and other places in a soldiers habit, to teach God's people the Catholic truth. But one example is no general warrant, especially to them who are bound by vow, where he was free; who 
n Tortura Torti ibid.  teach falsehood, where he spoke truth, who under a colour of Catholic doctrine, infuse the poison of treasonable Designs, into the heads & hearts of their hearers; where he was in all things careful to obey superior Powers so far as they commanded things not repugnant to the Word of God. Yet all this their secret packing is only (say 
o Tortus ubi supra.  they) to deceive such, as with whom they are not to keep any faith or promise. Indeed so was it taught in the Council 
p Council, Constant. sess. 15.  of Constance, against all truth, both of Religion and of civil honesty. But alas, whom do they hoodwink? Not us, who know them too well, but you, (poor souls!) whom they entangle by auricular Confession, and sensual Absolution (their pretty gin for Gentlewomen,) that they may be enriched by your possessions, either kept, or sold, as you well find by the cunning dealing of one Man only, john Gerrard by name, whose knavery discovered by the Author of those venomous 
q Wats. Quod. lib. p. 89.90. etc.  Quodlibets, doth sufficiently assure us of the like way taken, not only by the jesuits, but also even by the Secular Priests, who are as jealous 
r Gal. 4.18.  over you, as the false apostles were over the Galatians, that you might only love them, excluding all others. Their Craft can no longer be concealed, for their Cruelty practised upon you, and intended against us. For do not you find by their haunt unto your Houses, a bondage in your souls to unnecessary observations of Fasting, and other Abstinences; a butchering of your bodies by Flagellations, and other Exercises; an emptiness in your Purses by ordinary Pensions, and extraordinary Contributions, for the pretended furtherance of the Catholic Cause? How many Nobles, how many Gentlemen, and others of Note, have been brought (as we say) to a Staff, and a Wallet, even to beg of others what they had of their own, I need not recount; the Country is full of such Dilapidations, occasioned only by their own too simple gentleness, and these Cormorants too unsatiable greediness, whereby they make as great a prey of their poor, seduced, simple and besotted Followers, as Kites do of Carcases torn piecemeal amongst them. And yet they will not be accounted cruel, although to save themselves, they thrust you out into desperate designs of deepest danger, as to murder your Sovereign, to ransack your Country, to neglect your kindred, not 
s Catesbies' conceit for the Catholic cause.  to care for your friends, so your enemies perish with them. Surely I cannot but fear and quake to think of the mischief, intended against this flourishing Kingdom of England, by Pope and Papists, set on fire by Hellish jesuits, and Seminary Priests; How eager were they against blessed 
t Quodlibet. p. 260.261. etc.  Queen Elizabeth? first, to procure an Excommunication of Pius Quintus, renewed by Sixtus Quintus; then to conspire against her Sacred Person, by open Rebellions in the North, and privy Treasons of Parrie, and others; thirdly, to poison her best Nobles and Friends by Lopez; four, to procure an Invasion by Spaniards in the year 1588. fifthly, to entitle the Infanta to this Crown; sixthly, to procure Breeves from Rome to hinder His Majesty when time should serve; seventhly, to enter into Conspiracy by Secular Priests, as Watson, etc. at the very first Inte of his majesties happy Reign; eightly, to plot the Powder Treason; a Design beyond all example for heinousness, since which how they have laboured to excuse some, to defend others, to patronize those who fled away, yea to register for Saints the chiefest Authors of this devilish intendment, I need go no further then to Eudaemons' Apology, sound and most religiously confuted by the most Learned and Reverend Author of the antilogy. So that all the premises put together, have enforced me to this settled judgement concerning a Papist, which without any fear, or scruple of conscience, 
Two certain Correllaries grounded upon the Premises. The former. The latter. The former demonstrated.  I boldly thus propose in these two conclusions: the first: A Papist as a Papist is no true Christian: the second: A Papist as a Papist is no good subject. What I speak, I will prove, or else take all for nothing: In the former point thus: No sworn Slave of Antichrist, is a true Christian: For no 
u Mat. 6.24.  man can serve two Masters; for either he shall hate the one, and love the other; or else he shall lean to the one, and despise the other: no, Ye cannot, saith the 
x 1. Cor. 10.22  Apostle, drink the Cup of the Lord, and the cup of Devils: ye cannot be partaker of the Lords Table, and of the table of Devils: He, saith 
y Ambr. s●r. 17.  AMBROSE, that will be partaker of heavenly things, must not be a fellow or companion of Idols. But every Papist, as a Papist, is a sworn Slave of Antichrist, because, as a Papist, he holdeth only of the Pope, whom we have sufficiently proved before to be that Great Antichrist. Therefore no Papist as a Papist is a true Christian. He may have the outward Name, but he wanteth the true Nature, and form of a Christian, as indeed 
z Rom. 9.6.  All are not Israel, which are of Israel. He may be baptised in the name of the Father, and of the Son, and of the Holy Ghost, according to the outward form, (not to be iterated upon his Conversion by a new Baptism;) but not according to the invisible Grace, which through his Apostasy, he either received not at all, or if he made some small show of it only, he wilfully thrust it from him, by the Witchcraft of his wicked Stepdame, the Romish Synagogue, which as Jerusalem in the 
a Ezech. 16.20  Prophet bare children unto God, but offered them unto Molech. 
The latter demonstrated.  In the latter thus: None who give any Primacy to the Pope in another man's Dominion, wherein he liveth as a member of that Commonwealth, can be a true subject to that his own Liege King, and natural Sovereign. Because he depriveth the King of his due; contrarying therein the precept of the Apostle, who willeth us to render to 
b Rom. 13.7.  all their dues, tribute, to whom tribute is due; custom, to whom custom; fear, to whom fear; honour, to whom honour.  
For it is the 
c 26. Hen. 8. & apud Rastal in ●a. Rom.  King's due, that he should be acknowledged by every person borne, bred, and living as a Subject within the Kingdoms and Dominions of the same King, for Supreme head and governor next under Christ in all causes, and over all persons, as well Ecclesiastical, as Temporal; as it was proved in the days of King Henry the eight, largely and learnedly by two great Clerks of that time, Stephen 
d Gard. l. de verâ obedientiâ.  Gardiner Bishop of Winchester, and Cuthbert 
e Tonst. in his Sermon before K. Henry 8. in Act. & Monument, p 986.  Tonstall Bishop of Duresme. For the very title of (Supreme head next under Christ, etc.) is assigned unto Kings and Princes, first, by the Holy Ghost in Scripture, as where Peter saith, 
f 1. Pet. 2.13.  Submit yourselves to every ordinance of man, for the Lords sake, whether it be unto the King, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, (saith Bishop 
g Vbi supra.  Tonstall,) as to the chief head; as indeed unto him, who hath a chiefedome or superiority over us, like as 
h Psal. 18.43.  David was called the head of the Nations, and Saul termed the 
a 1. Sam. 15.17  head of the Tribes: secondly, by the ancient Fathers both assembled in Council, as in the 
b Apud ●innium tom. 2. Concil. & in praefatione Toleta. Concilij, 8.  eight Toletan, where they all accord to the words of K. Reccesiunthus, saying, the cause of governing the members, is the salvation of the head: and the happiness of the people, the Prince's clemency: and severally whensoever they had just occasion to manifest, or demonstrate their most respectful and bounden obedience to Regal Sovereignty, as witness for the Latin Fathers, Tertullian, when he saith; 
c Tertull. l. con. Scapulum, cap. 2.  we reverence the Emperor, as is lawful for us, and expedient for him, even as a man second to God, and obtaining from God, whatsoever he is, and inferior to God only: for so is he superior unto all others, as he is inferior to the true God only: and for the Greek Church, 
d Chrysost. tom. 4. bom. 2. ad populum Antioch.  Chrysostome, when bewailing the misery of the Antiochians likely to ensue for their despiteful outrage done upon the statue of Theodosius the Great, he said: he (to wit, the Emperor) is abused, who hath not an equal upon the earth; being the top, and head of all men upon the earth: But every Papist as a Papist, giveth a supremacy unto the Pope in these kingdoms and dominions of our most gracious Sovereign. For first, the 
e Gratian. dist. 22. can. 1. & ibi Gloss. Extravag. ●om. l. 1. tit. 8. can. unam sanctam.  Canonists, with 
f Tho. Bosius, l. 3. de regno Ital. c. 4 & lib. 4. cap. 5.  Bosius, 
g Carer. li. 2. de Rom. Pontif. potestate, cap. 9  Carerius, and other 
h Apud Azor. part. 2. Instit. l. 4. cap. 19 & M. Blackwels' large Examination, pag. 22. ●3. etc.  palpable flatterers of Popes, hold him to be the Supreme head absolutely, fully, and directly, both in Spiritual, and Temporal things: secondly, the 
i Bellar. l. 5. de Pontif. Rom. cap. 4.5. etc.  jesuits fraudulently maintaining as much as the other, hold him to have a Primacy directly in spiritualibus, and in Temporal things indirectly; only in ordine ad spiritualia: thirdly, the 
* Conc. Parisi●. an. Dom. 829. li. 1. c. 3. & Convent. Paris. 1561. & 1595. apud Bochellum, decret. Gall▪ li. 5 tit. 4.  Parisians and secular Priests, our English Dormice▪ such 
k john Ha●t in Ep. ante Coll●t. cum D. Rainoldo.  as heart, 
l Watson Quodlibet. q. 8. art. 4. & Warmington.  Watson, together with Doctor 
m Galiel. Barc. de pote. Papae, c. 2.  Barkeley, howsoever they collogue with Christian Princes in granting unto them a chiefedome, or Primacy within their Dominions in temporal affairs, yet will they not in any case derogate any one jot from the Pope's supremacy in spiritualibus, making the Pope to be head of the Church, and the King to be chief, or as El●utherius called 
n Epist. Eloutherij ad Lucium, apud job Fox. in Martyr. pag. 96.  king Lucius, the vicar of Christ, only 
o So doth Parsons interpret in his first part of the three Conversions of England, lib. 1. cap. 5. Ob. Sol.  in the Commonwealth, and over things temporal. Therefore no Papist, as a Papist, is a good subject. For say, that he hath taken the oath of allegiance: yet is he but a subject in secundo ad●acente, more by the King's Majesties most gracious acceptance, then upon his own good will, since he hath not, neither will take the 
p Vid. Stat. 1. Eliz. c. 1. & Pulton de jure Regni, tit. Treason. §. 15.  oath of Supremacy, when it shall by virtue either of ordinary vocation, or of an extraordinary Commission, be unto him offered. Indeed the taking of the oath of allegiance by Popish Recusants, may yield some satisfaction of their outward obedience to charitable men. But surely for my part (and I think I may speak for all my Christian Brethren that hear me this day) I can hardly trust their inward loyalty because both their positive doctrine touching obedience, and their usual practice of the same amongst us, do demonstrate their dissembling, and Gyptian-tricks of fast and lose. For their Doctrine is this, as 
q War. of the Oath of allegiance, p 72.  Warmington saith, first broached by Aquinas and as Watson 
r Wats. Quodlibet. 9 q. 4.  doth prove, maintained by jesuits, that So soon as 
s Aquin. 2.2. q. 12. artic. 2.  any Prince is denounced excommunicated for Apostasy from the faith, his subjects are then absolved from his government, and from the oath of their allegiance; that they 
t Parsons or Creswel in Philopater.  are to obey him but till they be able to resist, and make head against him, nay, that any 
u joh. Marianae de Regno. lib. 1. cap. 6. & 7.  may kill him by poison, or by some other way. Now can any Prince be secured of the loyalty of such men, as hold this 
x Paul. Quintus in Brevi suo ad Angl. priori.  for an Article of their Christian belief? If they shame to maintain such absurd positions as these are, most abhorring both from Nature and Grace: Yet their several daily practices against Christian Princes, and especially against the Sovereign Majesty of the Kings & Queens of England, may give us good occasion justly to suspect them for treacherous traitors unto our State. For first, do they esteem any better of his Majesty, than they did of Queen Elizabeth? That blessed Princess 
y An. Do. 1569. Vide B. jewels view of a seditious Bull.  was expressly excommunicated by Pius Quintus: and is not his most sacred Majesty included under the first clause of that Babylonish beadroll, commonly called 
z Apud Mart. Navarrum in Enchirid. c. 28. num. 52. etc.  Bulla caenae, wherein the Pope himself every year, since Martin the fifth, or as 
a Grego. Sayrus in Thesauro lib. 3. cap. 4.  some say, Clement the fifth, upon the Thursday in Holy week, doth denounce excommunicate all Heretics, as they 
b joh. Molanus Theolog. practic. tract. 1. cap. 20. Conclus. 3.  call us, Hussites, Wicklenists, Lutherans, Zwinglians, Caluinists, & c? I know not, how more basely they could demean themselves towards so Renowned, and Potent a King, then to compare his true Godliness with julians' Apostasy, as 
c In Terto.  Bellarmine did. Secondly, can we conceive better hope of these men, swearing Allegiance unto His Majesty, than our Fathers had of Stephen Gardiner, Boner, Tonstall, and others, who swore to the Supremacy, in the days of Henry the Eight, which afterward in Queen Maries they utterly abjured? Certainly, the small number of Papists swearing fealty; their backwardness in coming to take the Oath; their cold maintaining of the temporal Supremacy of His Majesty against Bellarmine 
d Reg. Widdrington in Praesat. ad lectorem praefix● Respons. Apologeticae, & in Epist. ad Paulum Quintum.  with probable arguments only, as if it were a School point only, raised for disputation without resolution; enforce me to doubt of them, especially, since they 
e Vid. Casuistas, ut Tolet. lib. 4. Instr. c. 21. Naua●rus Enchir. c. 12. num. 8. & Azorius p. 3. justit. moral. l. 13. c. 3. & Garnet of Equivocation, and Par●ons in his Mitigation.  are not ashamed to maintain the use of Equivocation amongst us, whom they account Heretics, practising the knavery of the old 
f Euseb. lib. 6. hist. c. 31.  Helcesaitae, who made this the ground of their wicked dissimulation; lingua 
g ●uripid. in Hyppol & Cic. lib. 3. Offic.  iurani, mentem iniuratam gero; I swear with my tongue, my mind was free: and since 
h Aquin. 22. q. ●9. artic. 9 ad 3. & Dom. ● Soto lib. 8. de jure & Instit. quaest. 1. art 9 & Azori● p 1 ●. 11 c. 9  they allow of the Pope's Dispensation, by which at his pleasure, or upon their own motion, they hold themselves absolved from the bond of their Oath. For as that showeth their lewdness, so this maintains their looseness, easily yielding to treasonable acts, and treacherous designs, upon the least occasion ministered unto them by their Masters of all this misrule, the Devil and the Pope; Non diu fallit falsum; A lie will not last long, their knavery must be known, that it may less hurt us: 
i Pro. 26.24.  hatred is covered by deceit; but his wickedness shall he showed before the whole Congregation. And therefore all these things duly weighed and considered; my second problem, touching the falsehood of Popish fealty, is plain enough to demonstrate the miserable captivity, wherein they, the bondslaves of Antichrist, lie enthralled, being blinded in mind, the right eye of their judgement put out, as if they now carried the intended 
k 1. Sam. 11.2.  plague of jabish Gilead by N●ash the Ammonite; being in will, and affections, wholly perverted, as if they were the 
l judges 1.7.  crum-fed captives of Adonibesek, having their right thumbs and toes cut off; yea, so vilely prostrate at the feet of this Mezentian Antichrist, who (as the 
m Virgil. lib. 11 A●neid.  Poet saith) Corpora corporibus coniungit mortua vi●is; iumbleth up all together, both quick & dead, by his idle Indulgences, which are prized at an high rate, and his wild Bulls, & thunderbolts of Excommunication against godly people, and Christian Princes; that we cannot but much pity them, if they would be pitied, and beseech God in his mercy once to open their eyes, that they may behold the clear light of true knowledge, and to touch their hearts with the sensible pricking of saving Grace, that they may believe, and repent, and be saved.  
§. XXIX. But it may be, that we in charity wish them better than they do themselves; 
Of rejoicing for ourselves so delivered from them and their bondage.  and therefore it is best now at length to let them alone, and leave them in the hand of God's great Council. For now to change our note or tune of lamentation into exultation; of weeping for them, into rejoicing for ourselves, we may all say with DAVID, 
n Ps. 124.6, 7.  Blessed be the Lord, who hath not given us ever for a prey unto their teeth: our soul is escaped as a Bird out of the snare of the Fowlers; the snare is broken, and we are escaped. Surely many Prophets and righteous men living in times before, under Popish darkness, and Antichristian slavery, have much desired to see 
o Mat. 13.17.  those things which we see, and have not seen them; and to hear those things which we hear, and have not heard them. We hear with our ears the Word plentifully preached, which is the only best and free use of the Spiritual Sword; and we see with our eyes, to the comfort of our hearts, an absolute liberty from all foreign power, repurchased by our Sovereign Princes, enforced for their more secure and safe reigning, to draw out of the Scabbard of the Common Right set down in our Laws, the Temporal Sword, that, as a most learned observer of true witnesses hath gathered out of the proceed of our Princes, 
p Gowl. p. 2. Catalogue. test. verit. pag. 775.  England is the fatal foe to the Papal See, and Popish tyranny. For as Britain 
q Platina in Eleutherio.  was the first Kingdom, which amongst the Gentiles publicly professed the faith of Christ, in the days of good King Lucius, about some hundred and fourscore years after Christ, under the very same form of Discipline, which by God's especial Grace, it hath constantly retained ever since the first planting, and now in despite of the deluding Devil, and doting Disciplinarians, it happily exerciseth by the orderly hands of archbishops in Provinces, Bishops in Dioceses, and Priests, (Presbyter●) not lay Elders, (such as some, 
r Vid. Bilson, c. 1. perpetual Government, & Sara●iam in Bezam.  according to their own only fantasies, have of late times, to the great trouble of the Church's Order▪ newly devised) but preaching Ministers of the blessed Word, sent by the Bishops out of Cathedral Churches into Parishes abroad: even so is Britain the first of the 
s Revel. 17.16.  ten horns, which hated the Whore, and made her desolate; I say, 
t Ribera in 14. Apoc●um. 52.  the first of the ten Kingdoms, which once holding with the Pope, now breaketh his yoke, resisteth his tyranny, and delivereth itself from his burdensome bondage, by exalting in itself the most free use of a double Sword, both Spiritual and Temporal, restored to her Governors by the three Great Estates assembled in Parliaments; wherein they jointly▪ with the Royal assent of their Gracious Governors, enacted such Statutes, as were not introductory of any new law, but declaratory, and restorative of the ancient jurisdiction, both in Spiritual and in Temporal things to the Crown of England, as against all the filthy barking of foul-mouthed Dogs, I mean, Parsons, and his prating Companions, it is both learnedly and largely delivered out of the depth of our English Antiquities, by the lively now living Oracle of the Common Laws, 
u Sir Ed. Cook then L. Chief justice of England, part. 5. of Reports.  in Cawdries' Case de iure Regis ecclesiastico. For so far as I can find by diligent search of the Acts and Monuments, touching the issues of Church affairs, I see that God took the very same course for our deliverance out of Popish tyranny, which he used 
x Exod. 4.16.  for the bringing of Israel out of Egypt by Moses and Aaron; MOSES for the Sword, and Aaron for the Word; Aaron to be Moses his mouth, and Moses to be Aaron's God. Because it was God's pleasure, for the pulling down of the Pope's Supremacy, and the rooting out of Popish tyranny, from out of this most ancient Christian Kingdom, to put in ure a double knowledge; the first, of God's Word, publicly and powerfully preached by his Ministers for the 
y Rom. 1.16.  salvation of them that believe: the second, of the ancient Laws of this Land, explained both privately by our learned judges, in particular Cases, reported by four of the most ancient Benches, appointed before-times to select, and write down the judgements of the Sages, as in the course of years they might fall out: and publicly, in Statutes enacted upon grievances for reformation, which being a work of rare achievement, (especially in Religion so vilely corrupted, that those, who were infected, could in no sort endure the sight, much less the touch of the Lance) was first to be prepared▪ and afterwards to be perfected; God using for his instruments in this important business, two of the most puissant and peerless Princes that ever did sway the Sceptre of these Kingdoms, to wit, Edward the Third, and Henry the Eight, both of most famous memory. For in his days began the preparation of this great work: first by 
z Fox. Martyrolog pag. 390.  the preaching of john Wickliff, and his Scholars, all Ministers of Christ: secondly, by that 
a Rastals' Abridgm. tit. Provis. et Praemunir.  Statute, enacted in the twenty fifth year of his most Victorious Reign against Popish provisions, and admission of Strangers into Benefices, and other Spiritual Promotions within this Kingdom. And 
b Fox Martyrolog. p. 963. etc.  in the four and twentieth of this most Potent and famous King Henry, was it brought to some perfection, first, by the preaching of these blessed Martyrs of jesus Christ, Bilney, Tyndall, Barnes, Latimer, and such like: secondly, by the Statute made touching the King's Supremacy, next under Christ within these Kingdoms, both spiritual and temporal, restored to the Crown by all the Estates, Lords Spiritual then swearing it, the Lords Temporal then maintaining it, and Commons so approving it, that from that time to this, the Pope's power in England hath been in a consumption, still less and less, till it was 
c 1. Elizab. c. 1.  abolished wholly by the blessed Queen, Elizabeth, since whose first inthronizing, till this very day, for the space of fifty three years and more, we most happily have enjoyed that perfect liberty from the Popish yoke, which Israel had from the bondage of the Philistines 
d 1. Reg. 4.25.  in the days of David's and Solomon's reign, when every man from Dan to Beersheba, sat without fear under his Vine, and under his Olive Tree. For lo, a double freedom! the first inward of the conscience, by the preaching of God's Word, the 
e Luke 11.52.  true Key of all knowledge, then lost, now found, then hid, now ready for every man's hand to 
f Revel. 3.20.  open unto him, that knocketh at his ear for the comfort of his heart, the 
g Revel. 3.14.  Amen, Christ jesus: the second, outward, of the Purse then open to the Pope, now shut from his Provisions, Pensions, Annates, Tenths, peterpence, and other means of subtle emunctions, by which he cleanly scoured the deepest bottom of the greatest bag, that any ever of 
h Zach. 11.17.  his Idol and idle Shepherds could fill by the 
i Ezech. 34 10  fleecing and flaying of the Flock of Christ. For by the happy restraint and absolute 
k Vid. Rastal, sub tit. Rom.  prohibiting of seeking the Pall, craving investiture making of Appeals to the Court at Rome, and of such other like Popish usurpations, we the people of Great Britain now serve God only, and truly obey our Natural Liege Lord, and Sovereign King, as most loyal Subjects, (now Gods great Name be praised therefore!) free wholly from a Triple fear. The first, of Foreign invasion, which 
l Wat. Quodlibet. q 8. art. 6.  incensed by jesuitical Renegadoes, and attempted by the doting deluded Spaniards, hath by Gods only help been happily prevented, to the wonder of the world; they all in the mean time perishing 
m Psal. 83.10.  at Endor, and becoming like the dung of the earth: The second, of Domestic Rebellions, whose Authors, and Abettors are quickly espied by the watchful eye of the most wise and religious Counsellors of Estate, and seasonably caught by the faithful, and strong hand of God's Great Captains sighting 
n 2. Sa. 22.8. etc.  for Israel against these Philistims the sons of HAREPHAH, who digging 
o Pro. 26.27.  a pit, fall into it themselves, and rolling a stone, find it returned upon them, only because in Gods just judgement for the safety of his Servants, 
p Pro. 5.21.  his own iniquities shall take the wicked himself, and he shall be holden with the cords of his sins: The third of those great and common calamities, which amongst the 
q Levit. 26.1. Esay 9.12. Ezech. 5.17. Amos 5.1, 2. etc.  Prophets are threatened, as true consequences, and rewards of Idolatry, as Desolation, Famine, sudden Earthquakes, and universal Plagues, which justly before-times befell unto the Idolaters within this Island both Heathenish, and Popish, but since the Reformation, never came, either altogether, or upon the whole Land at once, God in his mercy proportioning them severally unto our ability, that we may bear them, now one, than another, as a light scourge for a time to our true amendment.  
So that where our 
r Bell. lib. 4. de Eccles. Milit. ca 18. & Anglo-Papistae ferè omnes.  Adversaries have it oftentimes in their mouths, 
Ob.  that since they left off the use of the Romish Religion, which is merely Superstition, within this Kingdom, all things have grown dearer, things are not so plentiful, and the Land is much disquieted with the Garboils of War.  
I cannot but condemn their carnal conceit, 
Sol.  in this their mad measuring of the Heaven by the Earth; of the Spirit by the flesh; of Religion by prosperity, just like 
s jer. 44.7.  those Idolaters, who complained, that since they left off to offer burnt incense unto the Queen of Heaven, and to power out drinke-offerings unto her, they have wanted all things, and have been consumed by the Sword, and by the Famine. For albeit this liberty of the Gospel, which we now do enjoy, doth countervail all these earthly good things in the true estimation of the Saints of God, who should with Saint PAUL, 
t Phil. 3.8.  account all things of worth, but loss and dung for the excellent knowledge sake of CHRIST, because life eternal (as our 
u john 17.3.  Saviour saith) is to know thee (that is, the Father) to be the very God, and him whom thou hast sent jesus Christ: yet 
x 1. Tim. 6.6.  godliness is great gain, if a man be content with that which he hath; since 
y 1. Tim. 4.8.  godliness is profitable unto all things, having promise of the life that now is, and of that which is to come. For 
z Mat. 6.33.  seek ye first the Kingdom of God, and the righteousness thereof, and all these things shall be added unto you: added, saith Saint 
a Apud Aquinatem in Catenâ super Eumgelia. & in locum.  AUGUSTINE, conveniently without your hindrance, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, both for possession and for use: for possession: for England never had more wealth in the ruffle of Popery, than it hath now possessed, since the Reformation of Religion amongst us, for the space of these last three and fifty years, wherein all manner of Commodities have more abounded then ever before, partly through the 
b Vid M. Rich. Hackluits' Discoveries.  great use of Navigation into all other parts of the World abroad, and partly, by the exercise of Husbandry at home, according to the nature of every soil; no place now left unmanured at all, but employed to his proper, and greatest profit, for cattle, or Corn; that even now the most desolate Regions of this Island in times past lying waste, in the Northern parts, or in the Marches of Wales, may verify what David spoke of God's mercy, 
c Psal. 107.35.36.  who turneth the Wilderness into standing water, and dry ground into water springs, and there maketh the hungry to dwell, that they may prepare a City for habitation; and sow the fields, and plant Vineyards, which may yield fruits of increase for use. For these Kingdoms never had more people in them, since their first habitation, than now in these last fifty years, when Cities are like beehives, sending swarms of men abroad into Suburbs enlarged, or into the Country, now so full of Towns Corporate, and scattered Villages, that England's Commonwealth may well take up the words of the Church in the Prophet, 
d Esay 49.20.  The place is too strait for me; give place to me, that I may dwell: and yet they are not any way pestered with throng, since Peace hath brought Plenty, both to the comfort of the people, whose wants are supplied by store of Coin more currant now then ever before, and to the honour of the Prince, who may joy in such an abundance of people, as faithfully now serve him in every place; since as Solomon 
e Prou. 11.28.  saith, In the multitude of the people is the King's honour; but in the want of people is the destruction of the Prince. Surely as it happened to the good Kings of judah, David, Solomon, Asa, jehoshaphat, Vzziah, jothan, Hezekiah, and the godly josiah, that the more zeal they had for the purging of Religion from Heathenish Idolatry, the better they prospered in outward things, according as 
f jere. 22.6.  jeremy said to the Son of JOSIAH; Did not thy Father eat, and drink, and do judgement, and justice, and then it was well with him? So we may plainly behold, and demonstrate the manifold blessings of God upon 
g K. Henry 8. K. Edward the 6. and blessed Q. Elizabeth.  those Princes, who reform Religion within these Kingdoms, whereas 
h Q. Marry.  she, who looked back to Sodom again, re-enslaving herself, and her Kingdom to the Pope; lived always in troubles abroad, like ISHMAEL, 
i Gene. 16.12.  Every man's hand against her, and hers against every man; and at home, in contempt like degenerating JEHORAM, 
k 2. Chron. 21.20.  not being desired. They were rich, she poor; they were famous, she forlorn; they were loved, she loathed; they were peaceable, she peevish; they were bountiful, she bloody; they wan, and kept, what she spent and lost, God in truth 
l 2. Chro. 15.2.  forsaking her, who forsook him. For as Nazianzen 
m Nazianz. orat. 21. quae est de Athanasio.  speaketh to the praise of JOVINIAN; The Prince that giveth strength unto Religion, receiveth from Religion strength again.  
Wherefore, now there is no reason, why 
n Stapleton. lib. 4. cap. 10. doctrinal. princip. & Bristol 10. Motive, & Kellison. lib. 2. cap. 4. etc. Ob.  Papists should term and call our Prince, and his people Schismatics, and Apostates, for departing from them, who depart from Christ;  

Sol.  Since if the Pope be Antichrist, as we before have proved at large, we the true members of the Catholic Church of Christ in England, by this our departure from the Romish Synagogue, do nothing else at all, but what Scripture commandeth, Reason persuadeth, Ancient Fathers preached, and some learned Papists do allow. The Scripture commandeth it both in the Old, and New Testament: In the Old both by the Law 
o Exod. 23.32.  [Thou shalt make no covenant with them (meaning the Canaanites) nor with their gods;] and by the 
p Hos. 4.15.  Prophet, saying, Though thou Israel play the Harlot; yet let not judah sin: go not up to Gilg●l, neither go up to Bethaven: In the New, both by the 
q 2. Cor. 6.14.  Apostle forbidding us to be unequally yoked together with unbelievers, and by the voice from Heaven, crying, 
r Revel. 18 4.  Come out of her, my people, that ye be not partaker of her sins, and that ye receive not of her plagues. For the Reason which persuadeth this departure is twofold; first, the infection of sin, which like a plague, spreadeth, as the Satirist expressed it, 
— 
s Juvenal. satire. 14.  dedit hanc contagio labem,  
Et dabit in plures, sicut grex totus in agris  
unius scabiem cadit, & porrigine porci,  that is, 
Infection gave this spot,  
and will give it to more,  
Like one scabbed sheep corrupting all.  
And one swine mesling sore,  agreeing herein with the 
t 1. Cor. 5.6.  blessed Apostle, who therefore will have us to shun bad company, because a little leaven leueneth the whole lump. The second, the infliction of like punishment upon the like offenders, as the 
u Rom. 6.23.  wages of sin is death, to be inflicted according to this true rule of justice, which Bernard delivered, 
x Bernard. Meditat. cap. 4.  una poena implicat, quos unus amor in crimine ligat: the same punishment entangleth those together, whom the same love doth bind in the same kind of sin, as our English Proverb is, Like sin, like smart. And therefore well might the Ancient Fathers, in their zeal for true purity, both in doctrine, and life, preach for this departure from heretical association, as (to name but two for all the rest) in the Greek Church, Ignatius thus exhorteth the Philadelphians; 
y Ignat. Epist. ad Philadelph.  Abstain from all those hurtful herbs, which Christ jesus hath not planted, but that wild beast, that rejoiceth in man's blood shed; and amongst the Latins, Hilary 
z Hilar. li. contra Auxentium.  thus earnestly urgeth against the Arrian AUXENTIUS: One thing I warn you; take heed of Antichrist: for the love of those walls (meaning of the Church where Arrians taught) do wickedly hold you: and ye do wickedly yield reverence to the Church of God in the houses and buildings; badly ye embrace the name of Peace under the colour of these things. For even the learned Papists themselves do allow, yea, and urge unto their Pseudocatholikes a departure from Heresy, and Heretics, as not to trouble you with the cautions of their 
a Tolet. lib. 1. Instr. cap. 9 & jacobus à Graph●is. p. 1. lib. 4. cap. 18. & Azor. p. 1. lib. 8. cap. 11  curious Casuists, concerning the avoiding of heretical company, it is a point of purpose handled by divers concerning the Favourites, and Defenders of Heretics, adjudged for Heretics, as by 
b Felisius in 8. p. cap. 18.  Felisius, 
c Henriq. lib. 9 n. or. theol. cap. 15. §. 4.  Henriquez, 
d Viguer. Instit. cap. 10. §. 3. vers. 2.  Viguerius, 
e Henr. Gravius in Annotat. super c. 20. August. lib. contra Donatistas' post. Collat.  Gravius, and our own good Countrymen, 
f Stapleton in Or. de officio Pij viri adverse. haereticos.  Stapleton, and 
g Bristons' Motiu. Antihaeretic. 23.  Bris●ow, who set all those earnest, and heavy exhortations, which they make for recusancy unto their Disciples, upon this only chiefest ground, that we must not have any communion with Heretics. They grant the general, concerning the flying from the company of Heretics; they would lay that in particular to our charge, which we well prove upon them, only because they are in subjection under the Great Antichrist, from whose heavy yoke our happy departure is thoroughly justified by those fore-alleaged places of Scripture, in the judgement of Tertullian, 
h Tertullian. lib. de Coron. Milit. cap. 13. Ob.  who saith, that we Christians are removed from dwelling in that Babylon, mentioned in the Revelation of john, albeit, not as yet from the suggestion.  
But our 
i Stapleton. orat. quam vocat Apolog. Recentior. Ecclesiae.  Adversaries here would press us with an hard objection, as they judge of it, drawn from our Ancestors, and natural Parents, living in times before, under the darkness, and slavery of Antichrist, as if either we must condemn those our forefathers unto Hell with Infidels, and Heretics; or approving them, condemn ourselves.  

Sol.  But our 
k Mornaeus de Eccles. cap. 10.  answer to this their poor Dilemma, is such, as Cyprian, upon this like alleged prescription, gave against the Aquarians; 
l Cyprian. Epist. 63.  If any of our foreelders, either ignorantly, or simply, hath not observed, and holden this, which God himself hath taught us to do, by his own Example and Mastership, there may be pardon granted unto his simplicity by God's indulgence: but we cannot be pardoned, who are taught and instructed of God, seeing our 
m Luke 12.49  Saviour hath given sentence, that the servant, who knoweth his Master's will, and doth it not, shall be beaten with many stripes. For this charitable judgement we conceive of our foreelders, in that we do not single out any unto damnation; but only conclude under these, or the very like general, and indefinite terms: First, that they might hold sure the foundation of true Religion, albeit they erred much in matters of circumstance & ceremony, or in some not so weighty or momentany Doctrines of faith. Secondly, that they erred more upon ignorance, than obstinacy; as their great zeal in embracing and maintaining will-worship, did evidently demonstrate. Thirdly, that at the time of their death, they of their own mere good will, for the settling of their troubled consciences in the sweet repose of the peace of God, abjured, & renounced all those proud points of puffing up Doctrine, concerning the strength of man's free-will, and the validity of man's merit, and the corporal presence of Christ in the Sacrament and the help of other men's Suffrages after death, with other such like, only then resting, and relying themselves upon the sole merit of jesus Christ: as I could instance in very many of them; but that I am eased of this labour by 
n Illyric. Catal. test. verit. tom. 1. sol.  Illyricus, first gathering, 
o S. Gowlart. tom. 3. art. 4.  Gowlartius well marshalling into their several Ranks and Orders, the witnesses of truth living and dying before the days of Martin Luther. Yet can I not omit the most lively obedience o● these two in their times reputed for great Men: the former is S. Bernard, who while he lived in the midst of darkness, about the year 
p Bellar. Chronolog.  of our Lord, one thousand, one hundred, and forty, was a principal Patron of many Superstitions, imposed to the simple, upon the pretence of meriting heaven; which carnal conceit, he at the very point of death thus plainly confuted, when he humbly beseeched the hearty prayers of his Brother Arnaldus: 
q Lib. 5. de vit. S. Bernard. cap. 2. in tom. 2. Oper.  Be careful to strengthen by your prayers, me, the very heel [calcaneum,] or lowest member of the body of Christ,] void of all merits, that he, who lieth in wait, may not find where to fasten his tooth, and to inflict a wound: the latter is Doctor 
r Fox. Martyrolog. pag. 1238.  Redman, a good man in his time, and a great Scholar, who albeit in his former days he politicly took part with the Popish side; yet upon his deathbed he freely renounced his former tenants, concerning the Real bodily presence, and Purgatory, and justification by Works, and such other like. For so strong is Truth, that although some politics may smother it in their life time: yet at the hour of their death, it will break forth, either unto comfort, upon their true repentance, as it well appeareth in the former good examples; or else unto condemnation, through the torment of conscience, arising upon their reckless resistance, made against a known truth, whose strength is such, as compelleth them, in spite of their proud hearts, to yield an assent to that verity, which before they wilfully oppugned against their conscience, even as we read of that proud Beast 
s Fox. Martyrolog. pag. 1623.  Stephen Gardiner, Bishop of Winchester, who upon his deathbed hearing Doctor Day, Bishop of Chichester, speak of free justification in the blood of Christ our Saviour, said, What, my Lord? will you open that gap now? then farewell altogether. To me, and such others in my case, you may speak it; but open this window unto the people, then farewell altogether. 
t Prou. 19.21.  There are many devices in a man's heart; nevertheless the Counsel of the Lord, it shall stand. For God never wanted a Witness of his Truth; but either a Friend, to his own salvation, or an Enemy, against his will, confessed the same to his own condemnation, the Gospel being then, as now, and ever to some, 
u 2. Cor. 2.16.  the savour of life unto life: to others, the savour of death unto death. How our forefathers stood towards God in these dark days of Antichrist, we are not to judge peremptorily, 
x Rom. 14.5.  they standing or falling unto their own Masters. But yet, if they did as truly believe, as they pithily penned their true confession of their faith in God the Father, Son, and holy Ghost: if they did as hearty pray, as they powerfully prepared themselves thereunto, especially upon their Deathbed, according to the rules of comfort 
y In Manuali Catholicorum edit. ● Guil. Crashaw in 16. Ann. Dom. 1611  ascribed to Anselmus and john Gerson; then surely we cannot but deem so well of them, as 
z Mal. 2.15.  of shining lights in the midst of a crooked and perverse Nation, wherein they lived, as 
a Gene. 12.14  Abraham in Egypt, 
b Gene. 19.6.  LOT in Sodom, 
c Psal. 120.5.  DAVID in Meshec, the 
d 1. Reg. 19.13  seven thousand in Israel, and 
e Revel. 7.3.  the sealed Saints in the midst of the earth, from whom the Papists can have no more allowance, than the wicked 
f joh. 4.12.  Samaritans could find from their pretended Father jacob: since if our forefathers had seen but half so much of the Popish tyranny, superstition, and abominations, they would have abhorred them with fair greater detestation than ever we have: yet done, albeit we see them as openly manifested as the 
g Esay. 3.7. The Conclusion applicatory.  sins of Sodom. And therefore now, it is our only duty to supply their defect in knowledge, by a better zeal in practice, for the rooting out, and expulsion of Pope and Papists, 
General to all  if not out of our Country, wherein they be involved as Moths: yet out of our conceits, as men of a most massacring mind, declared by their Powder-plot, no way to be pitied, or approved of us, whose utter subversion and ruin they seek, as the 
h Psal. 137.6.  children of Edom cried against Jerusalem, Down with it, down with it, even to the ground. For is it not a Law, made against the worshippers of any strange god, that 
i Deut. 13.8.9.  we must not consent to them, neither let our eyes pity them? Is it not a practice ratified by DAVID, 
k Psal. 139.21.  to hate them that hate God, as if they were our enemies? And is it not the Rule of Christ's Gospel, 
l Math. 12.30.  that he who is not with us, is against us, and he that gathereth not with Christ, scattereth? Experience doth teach us, that as Nettles do not sting us, but upon a light touch only: so evils increase not but upon forbearance, according to that axiom given by S. AMBROSE, 
m Ambros. Ser. 8. in Psal. 119.  Facilitas veniae incentiwm tribuit delinquenti; Easiness of pardoning giveth encouragement to Offenders. So that, seeing it is most certain, that 
n Prou. 20.8.  a King, (and so any other Magistrate, that ruleth under him) sitting upon the Throne of justice, chaseth away all evil with his eyes, because, as he 
o Psal. 101.8.  is careful to cut off from the City of God the workers of iniquity: so the wicked, in the 
p Prou. 28.1.  guiltiness of their consciences, will sly from the face of good justice, which, as the 
q Prou. 25.23.  Northern wind the rain, so scattereth abroad the backbiting tongue; and since, upon the bad behaviour of these wicked wights, many good and wholesome Laws, to restrain their pride, and repress their fury, have been enacted, which without due execution, are of no better worth, than 
r Cic. 1. orat. Catilinari●.  a rusty Sword in the scabbard: I cannot (most Honourable, and Rightly Renowned) but urge unto your Wisdoms those words of King jehoshaphat, 
Particular to the Honourable judges and Lords then hearing.  spoken to all his Officers, set over the people, for deciding all causes of either conusance, Ecclesiastical or Civil; 
s 2. Chron. 19.6 7.  Take heed what ye do; for ye judge not for man, but for the Lord, who is with you in the judgement: wherefore now let the fear of the Lord be upon you, take heed, and do it: for there is no iniquity with the Lord our God, nor respect of persons, nor taking of gifts. For your Honours are to your Sovereign, as these were to jehoshaphat, judges of State, whom these words do warn of a double beware; first to know what ye do, then to do what you know. To know what ye do, by your skill in the Laws, lest doing things at random, ye be put to reproof, since first the cause is not for man's profit, but for God's glory, which 
t 1. Cor. 10.31  must be sought only, and above all things, (for 
u 1. Sam 2.30.  he that honoureth me, I will honour:) and secondly, GOD Himself is present at the judgement, to strengthen your hands, for doing whatsoever ye shall judge aright, or to turn that upon your own heads, what ye shall put to other men wrongfully, (for 
x Gal. 6.7.  as a man soweth, so shall he reap:) And to do what ye know to be right and convenient, by the strength of your authority, fearing God, with whom is none iniquity, being 
y Habac. 1.13  a God of pure eyes; and hating Covetousness, that openeth a gap for respecting of persons, and taking of gifts to 
z job. 15.32.  your own destruction; because this case with you, is such as that was of the children of Levi, 
a Deut. 33.9.  who at Massah and Meribah, and the days of the golden Calf, said to his Father, and to his Mother, I have not seen him, nor did acknowledge his Brethren, nor knew his own Children, he observing God's Word, and keeping his Covenant. For it may be, many of you have Parents, or Brethren, or Kinsfolk, polluted and perverted by Popery, for whom Nature pleadeth; but Grace must prevail, since first the cause is Gods, who hath said, 
b Math. 10.37  he that loveth father or mother, son or daughter, more than me, is not worthy of me: Secondly, the end of your care in this case, is the sole preservation of our King, and the State, which above all particular respects to yourselves, you are bound to maintain with as great zeal, as 
c Livius lib. 2.  Brutus had to hold up the free State of the people of Rome, when he caused his own sons to be executed for conspiracy against the same; seeing, as ye are men public; so your care must be public, for public security, 
d Psal. 45.6.  forgetting your own kindred, & father's house. Thirdly, the persons, against whom ye are placed as 
e Esay. 49.16.  walls of defence, will not be won with love, being wholly enraged with spite against us 
f 2. Sam. 17.8.  like Bears' robbe● of their whelps; but must be repressed by rigour of Law, being every way as presumptuous as their Pope himself is proud, to take an ell, if you give them an inch; to enter in at the least glat to spoil our Vines; yea, upon the least connivence, attempting some course for achieving some mischief, having 
g Prou. 4.17.  eaten the bread of wickedness, and drunk the wine of violence.  
It may be, 
Ob.  they are favoured in respect of their Gentry, and generous Nature.  
But touching their Gentry; 
Sol.  as I grant it to be a worldly privilege: so it cannot be included amongst spiritual prerogatives; since as one 
h August. in sentent. Prosperi. 301.  said well, Non nascendo, sed renascendo fit justus: A good man is made not by first birth, but by new birth. And therefore Popish Gentlemen cannot much expect any favour at your hands in this regard, since Heresy is as odious in a good man's eyes, as 
i Genes. 49.4.  was Reubens' Incest to jaacob, who plainly denounced this sentence against him; thou shalt not excel. Now for their generous Nature, wherein doth it appear? In that they seem such, as will be ruled with reason? Yea, but I wish rather, that they would be ruled by Grace. But how are they ruled by Reason? Because they submit themselves to the penalty of the Law. Surely, thanks be to them for nothing, since it is not for conscience sake, 
k Rom. 13.4.  as they be moved only, but for fear of a greater mischief, that may accrue unto them upon their disobedience. For as Saint Augustine 
l August. Epist. 50. ad Bonifac.  saith well, Sicut meliores sunt, quos dirigit amor; ita multò plures sunt, quos corrigit timor; The better sort are directed by love, but the more, and the worse must be corrected by fear.  
I admit them generous, and kind, 
Ob.  and bountiful, and what other moral virtue else, you please, to be in them.  

Sol.  Yet to God they are no better for all this 
m Rom. 14.23  without a true faith, than 
n Ephes. 2.10.  aliens from the Commonwealth of Israel: and of you (my good Lords) they cannot be esteemed for entire members of our body Politic, and Ecclesiastical, without their true conformity unto God's true Religion established in this State, since 
o Menander apud Stob. Ser. 42  one Law maketh one people, and 
p jam. 4.12.  one God giveth one Law, to which without exception we must 
q 1. Pet. 2.13.  all be subject, holding all of one Head, both Mystical 
r Ephes. 1.23.  Christ jesus, and 
s 1. Pet. 2.14.  Political, our good King, if we will be lively branches and not rotten boughs. Ye have well razed up the root of Popery, by casting off the triple Crown, and casting out of their Wafer-god Now rush down the branches, that remain, as a burden to this Realm and State, by wholesome severity in the due execution of Statutes, and Laws, made against jesuits and seminaries Priests▪ Heresy, Schism and all manner of recusancy; that 
t Cantic. 2.14.  our Vine may be void of Foxes and our branches hold their Grapes, till the Harvest of Happiness, when your Honours, amongst other Saints, shall reap your reward by the favour of God, who meanwhile will bless your labours of love for the good of his Church, and this flourishing Commonwealth, wi●h all the comforts of Grace and Peace, in 
u Psal. 122.6.7  the Peace and Prosperity of Zion, and Jerusalem, well cleared from all those withered branches and rotten members, that hang, or depend upon this great head Ant●christ, as now we are briefly to deliver in the second part of this description, wherein it is said:   

The third part, of all other Heretics.  
§. XXX. [EVen now there are many Antichrists, 
The Exposition of the latter part, concerning many Antichrists, which are Heretics.  whereby we know that it is the last time.] As the name of Christ in Scripture is taken, either particularly for the Messiah himself, or generally for those, who are either his Types forerunning, as were all the Prophets, Priests and Kings living under the Law, of all whom it is 
x Psal. 105.15.  said, Touch not mine Anointed, or Deputies following, being consecrated to his Service, by the unction of his Spirit, the Church with all the faithful therein contained, being therefore called by the Name 
y 1. Cor. 12.12  of Christ: so the poisonous name of Antichrist is used by the Holy Ghost, either particularly for the great Fox himself, as the Article expresseth in this Text before; or generally for all his cubs together, who either forerun him, as Types or shadows in the first six hundred years after Christ, or else succeed him, as his Deputies or Lieutenants, seeking to maintain his standing in those particular visible Churches, out of which he was ejected by the force of God's Word, as we find the word used in all those places, where the name of Antichrist is put, either in the plural number, as in my Text, or in the singular number, collectively for any one Seducer whatsoever he be, as where Saint john saith, 
z joh. Ep. 2.7.  He that is such an one, is a Seducer, and an Antichrist. For as the Types and Deputies of Christ are so called, not only because of the outward anointing, but also for the inward, and true ministration of the Grace of Christ unto them, Who 
a Coloss. 2.19  hold of the head, whereof all the body furnished and knit together by joints, and bands, increaseth with the increasing of God, because they 
b Coloss. 2.9.10.  are complete in him, who is the head of all principality, and power, receiving 
c john 1.16.  of his fullness grace for grace: even so the forerunners and followers of this wicked Beast, which is the Great Antichrist, carry the name, and mark of their Master, not only because of that outward opposition, which they all make against Christ by several ways; but also for that inbred communion between them, by which the forerunners prepare the way for Antichrist, through the secret transfusion of their Poison into the Papal Sea, which through the strength of stomach, doth perfectly digest it, and deliver it to such Sectaries, as depending wholly upon that See, through the vigour of their venom, with the Pharisees in the Gospel, 
d Math. 23.15.  compass Sea and Land, to make one of their profession, whom being so made, they stuff him up with stubbornness, and line him through with all manner of lewdness, to make him twofold more the child of perdition, than themselves. So that Saint john from the multitude of these men thus opposed to Christ, doth most aptly demonstrate the approach of the last times, under this true form of argument: When Antichrist shall come, it is the last time: But Antichrist is come; Therefore it is the last time. For the name of Antichrist hath the same signification in both the Premises, noting thereby unto us a body of Heresy, entirely consisting of an unhappy head, and many bad members, forerunning or following the approach of their head, by opposing themselves against Christ jesus, and his holy Congregation, either in faith, or manners, even as both Augustine and Aquinas, with all the approved Writers both of Papists, and Protestants whom I could yet see, or peruse, expound this place: whence now concerning Heresy, 
The doctrines drawn from this Text, thus expounded. The former.  the very soul of Antichrist, we may learn these two most certain Problems: the former, that from the first coming of Christ in the flesh, until his last coming to judgement, in this last Age of the World, there shall always be Heresies crept into the Church of Christ Militant here upon Earth: The latter, 
The latter.  that all those Heresies whatsoever they be, shall always have some necessary dependence upon the Great Antichrist. 
The former proved.  The former point appeareth true, first, from the Scriptures in 
e Math. 13.30  the Parable of the tars, which must grow amongst the wheat, until the Harvest. For God, to 
f Rom. 9.22.  show his wrath, and to make his power known, suffereth with long patience, the vessels of wrath, prepared to destruction: secondly, from the strength of a double Reason, the first of necessity, since Heresies are (if not essential,) yet very proper marks of these last times, wherein all things 
g 2. Tim. 3.13.  grow worse and worse, as well in faith as in manners, the wicked deceiving and being deceived. For, 
h Luke 18.8.  when the son of man shall come, shall he find faith on the Earth? The question implieth this negative, 
i 2. Thes. 3.2.  All men have not faith. And 
k Luke 17.28.  as in the days when LOT came out of Sodom: so shall it be in the days of the Son of man: then there were 
l Gene. 18.32.  not ten Righteous, for whose sake the City might have been saved, as now, and hereafter there shall be scarce any, that may be thought worthy, 
m Mat. 24.12.  Charity cooling, and Iniquity abounding. The second of utility which the Apostle delivereth, when he saith, 
n 1. Cor. 11.19  There must be Heresies also among you, that they which are approved, may be made manifest among you. For it must 
o Math. 18.7.  needs be, that offences come; but woe to that man, by whom the offence cometh. Because as in a Furnace the Gold is purged, but the dross consumed: so God permitteth Heresies always in the World, that the faithful by their trial, may be truly purged, when the wicked by their wilful Apostasies shall be known, as Tertullian 
p Tertullian. de prescript. adversus haeres. cap. 1.  therefore said very well; Haereses ad hoc sunt, ut fides habendo tentationem, habeat etiam probationem; that is, Therefore are heresies, that faith by them having a trial, might receive an approof. For turn ye thorough all the Histories Ecclesiastical, either written by the ancient Fathers, and Orthodox Scribes the Church's Penmen, 
q Euseb. lib. 10 histor. Eccles.  Eusebius, 
r Sozomen. lib. 9  Sozomene, 
s Socrates lib. 7  Socrates, 
t Theodor. lib. 5.  Theodorite, 
u Prosper in appendice ad Chronolog. Euse.  Prosper, 
x Victor. in historia. Vandalica.  Victor, 
y Euagrius lib. 6  Euagrius, and 
z Alij, ut Epip●an. Scholar lib. 1 part. hist. & Nicephor. lib. 18.  other such; or digested into Centuries for distinction of times by the 
a Magdeburg. tom. 10.  Magdeburgenses, 
b Baron. tom. 10  Baronius, 
c Osiand. Epitome pa. Centur. 16  Osiander, 
d Bisciola Epitome Baron. tom. 3.  Bisciola, and 
e Alij, ut Illyricus & Gowlart. in Catal. test. veritatis.  others: yet shall ye not find the purest Age of the Church, free from some one Heresy or other, either going before that Great Antichrist, according to that Catalogue made of them, with a sound Confutation by 
f I●en. adverse. haer. lib. 5.  Irenie, 
g Tertull. in praescrip. adverse. haer. cap. 46.  Tertullian, 
h Epiphan. in Pan●rio, & Anacephalaeos. 1.  Epiphanius, 
i August. lib. de haer. ad Quod vult Deum to. 6.  Augustine, 
k Philastr. lib. 1.  Philastrius, 
l Theodorit. lib. 4. haeret. fabular.  Theodorite, 
m Isidor. lib. 8. Etym. cap. 5.  Isidore, 
n Nicetas lib 5. thesaur. Orth. sid.  Nicetas, 
o Harmenopul. lib. 9 tom. primi juris Grae●o R●mani.  Harmenopulus, and 
p Danaeus in August. Zeged●n. in tabul. etc.  other such: or following after, as his dregs, or relics, retained in the Church of Christ, by some Reformers of Idolatrous abuses, too much devoted to pretended Antiquities, through the subtlety of Satan, who will have the Proverb verified, Vbi uber, ibi tuber, Fatness breedeth filthiness, as Tertullian 
r Tertull. lib. 4. contr. Martion. cap. 5. The use of this doctrine: Reproof of Brownists.  well observed; Faciunt favos & vespae; faciunt Ecclesias & Marcionitae; Wasps make Honeycombs, and Marcionites make Assemblies. For as we say in England, Where God hath his Church, the Devil will have his Chapel.  
§. XXXI. Wherefore, in mine opinion, our Schismatical Brownists ground their stiff Apostasy from our Church of England upon a very shaken, and weak foundation, when 
s Barrow and Greenewood, in their Examinations, and Fran. johnson in his Answer to H. J. and T. C.  they pretend Heretical corruption growing in the Church, although it be not of the substance of the Church, 
q Apul●ius lib. 4. Florid.  to be the only cause of their departure from us; as if that a particular visible Militant Church could be free from all corruption. For first, why is it said, to be Militant, but only, because we in it, and it by us, 
t Ephes. 6. 1●.  Wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this World, against spiritual wickedness in high places? Secondly, where shall this spiritual Combat be fought, wherein 
u Galat. 5.17.  The flesh rebelleth against the spirit, and the spirit against the flesh, so that we cannot do the things, that we would? Out of the Church it is not, where all is flesh; neither yet in Heaven, where all is Spirit. It must be therefore in the Church, as yet Militant here upon earth, wherein the 
x Prou. 24.16.  just man falleth (into smart because of sin, for so the Hebrew word [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cadu] doth note a relapse into a double mischief, 
y Vid. Mer●er. Remum, & Wilcocks in locum.  first, of sin, because of infirmity, and then of punishment inflicted by GOD'S judgement, for their recovery) seven times a d●y, and riseth again. For as a Garment newly washed, will gather by using more filth again, which must be wrung out by washing continually, till the Garment be worn: so just men fully purged by the blood 
z Heb. 12.21.  of sprinkling, that speaketh better things then that of ABEL, even 
a 1. john 1.7.  cleansing us from all sin, while they live in this World, by the weakness of the flesh are spotted with sin against which the blood of Christ is always effectual, and of comfortable force, whiles they daily, and duly dip and bathe themselves▪ soul and body therein, by their lively faith, and unfeigned Repentance, as Hierome 
b Hiero●ym. Epist. c▪ 6. ad Rusticum.  expounding the fore-alleaged words of Solomon, saith, Si cadat, quomodo justus? si justus, quomodo cadit? Sed justi vocabulum non amittit, qui per poenitentiam semper resurgit: If he fall, how is he just? If he be just, how doth he fall? But he loseth not the name of a just man, who always riseth again by Repentance.  
I know, that (as the Apostle 
c Ephes. 5.25. & 27.  saith) Christ loveth his Church, 
Ob.  and gave himself for it, that he might present it a glorious Church, not having spot or wrinkle, or any such thing, but that it should be holy, and without blemish.  

Sol.  But this is spoken, not of a particular visible Congregation, set to warfare hero on earth; but of the universal Church of Christ, whose glory in this world is inward and invisible, as the 
o Psal. 45.13.  King is glorious within. For if it be outward, and shining in the true perfection thereof, than it cannot appear in this scandalising world, wherein the 
p Revel. ●0. 8.  Devil rageth by the reigning of Antichrist; but in the world to come, in which the Saints now militant shall rest from their 
q Esay 40.2.  warfare then accomplished; 
r Rom. 8.23.  they enjoying the glorious liberty of the sons of God, being 
s 1. john 3.2.  then made like unto him, and seeing him as he is.  
I cannot but grant, 
Ob.  that it is our daily duty 
t 1. Cor. 5.6.7.  to purge out the old leaven, that we may be made a new lump, as we are unleavened.  
But are we now therefore without any leaven? 
Sol.  Why must we then purge it out? Surely, we are said to be unleavened two ways; first, by the free imputation of Christ's righteousness unto us through faith, as therefore it is said, 
u Rom. 8.35.  Who shall lay any thing to the charge of Gods Chosen? It is God that justifieth: Secondly, by the true working of the holy Ghost in us, according to the several measures, and degrees of our sanctification, by which Gods Image is daily renewed in us more and more, till we obtain our measure in glorification, as the Apostle 
x 2. Cor. 3.18.  expresseth it most plainly in these words; We all, with open face, beholding, as in a Glass, the glory of the Lord, are changed into the same Image, from glory to glory, even as by the Spirit of the Lord: from the glory of Creation, to the glory of justification; and by this, from the glory of Faith, to the glory of sight; and in this, from the glory of Grace, by which we are the sons of God, to the glory of Glory, by which we shall be like him. Thus Anselmus 
y Anselm. in 2. Cor. 3.18.  glosseth this place, intimating what some 
z Aquin. 2. ●. q. 184. art. 20.  Schoolmen, and other 
a Danaeus p 5. Isagog. lib. 2. c. 45 & Steph. Z●g●d●n tab. de Perfectione, & Vrsin. Catechism. part. 3. q 114.  good Divines of late well note unto us, that since there is a double perfection, the one inchoativa, begun in this life, called, perfectio viae; the other, consummata, finished in heaven, partly after our natural death, in the soul alone; but fully in the whole man, at the last Resurrection, termed perfectio vitae; that being, as Naturalist● 
b Aristot lib. 3. Physic. cap. 6.  speak, Actus in potentiâ; A perfection in motion, to a further degree; this Actus in actu, or actus purus; A perfection absolute, wherein the motion endeth, by attaining to it proper form, and settled rest; we, who are Christians militant here on earth, against the Flesh, the World, and the Devil, are only perfect inchoatiuè, as men beginning to go in the way, like 
c Gene. 17.1.  Abraham, commanded to walk before God, and be perfect, that 
d Math. 5.48.  we may be perfect, as our Father which is in heaven is perfect, until our perfection of life be consummate in blessedness eternal. For as 
e August. hom. 34. ex 50. ho●●l.  Augustine saith well, Omnes imperfecti sumus; ibi perficiemur, ubi persecta sunt omnia: We are all here unperfect, there shall we be perfected, where all things are perfect: because, when 
f 1. Cor. 13.8.  that which is perfect is come, then that which is in part, shall be done away. Wherefore by this their proud assertion, what else do these fantastical Brownists declare themselves to be, but the viperous brood of the ancient Perfectists? such as were the 
g Epiphan. haer. 52.  Adamians, 
h August. contr. Calestrum.  Caelestians, 
i Cyprian Ep. 52  Novatians, and other 
k Hilar. in Epist. ad August.  Catharits, against whom the Orthodox Fathers of the Church, assembled by the Imperial authority, in the Council at Milevis, 
l Concil. Mile●itan. can. ●.  pronounced the Anathema, a deadly curse, because by this their opinion of perfection absolute, they plainly contradict, and oppose themselves to the Apostle Saint john, avouching, that 
m 1. john 1.8.  if we say we have no sin, we deceive ourselves, and there is no truth in us. For mark they well, and be they ashamed, to hear what Great Constantine replied to Acesius a Novatian Bishop, much glorying in his own personal, together with his fellow-Schismatikes perfection, Erige tibi scalam, & solus in coelum ascend: Rear up a Ladder for thyself, and climb up into heaven alone: for thereby heed did not commend him, saith 
n Sozomen. lib. 4. cap. 21.  Sozomene, but notify to all men, that they, while they live in this transitory world, should not imagine themselves to be [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] voided of all sin. But as Solomon 
o Prou. 30.13.  hath observed the misery of all times, There is a Generation that are pure in their own eyes, and yet it is not washed from their filthiness. These idle heads cry out against our Church, Corruptions, Corruptions, and yet they themselves 
p Psal. 50.16.  still hate to be reform: having a 
q 2. Tim. 3.5.  show of godliness but yet denying the power thereof, as may appear; first, by their blasphemous 
* Tho. White his discovery of Brownists corruption.  tenant concerning the goodness of God, and other attributes, which they do not hold to be the same with the Nature of God, quite against 
r Damascen. lib. 1. Orthod. fidei, cap. 5. & Aquin. part. 1. summae, q. 3. art. 3.  that axiom touching God's Simplicity, Quicquid est in Deo, Deus est: Whatsoever is in God, is God: and secondly, by their vilely confused anarchy, wherein they live, every man as a King in his own conceit, superciliously judging other men in those things, wherein themselves most offend; as, in Malice, Pride, Adulteries, and Incests, besides many petty Crimes winked at by their severe Catonian, Master Pastor, and his Mechanic Elders, if we may believe the constant reports of their 
s George johnson and others returned from them.  own Sectaries, detecting both their weakness of judgement, and wickedness of life, to their own true shame, but to our good instruction, who there-hence may perceive, that all is not gold which glistereth; Amsterdam is not heaven, and their sanctified Parlour no such sacred Cell, as Brownists pretend, being no better than 
t Math. 23.27.  whited tombs, and painted sepulchres: fair without, but within very filthy. And therefore upon the due and true consideration of all these mischiefs, it much concerneth us all, to follow the advice of the Preacher, saying, 
u Eccles. 7.16.  Be not righteous overmuch, neither make thyself overwise; why shouldest thou destroy thyself? It is good (saith 
x Apud Lauateran locum.  PLINY) to till the ground well, but to bestow upon it more cost than needs, may prove great loss. Extremities are dangerous; 
y ovid. 2. Met.  Medio tutissimus ibis; The mean is the safest: for therefore in the Law of God are we so oftentimes forbidden 
z Deut. 5.32.  to turn either to the right hand, or to the left: because the Devil closely layeth for us his net upon both sides: at the right hand lieth Heresy, at the left hand Iniquity, to entangle us, if we wander at any times from faith or righteousness. But 
a Prou. 15.25.  the way of Life is above to the wise, that he may departed from hell beneath. 

b Prosper. Epigram. 17.  Hos inter laqueos currentem ad gaudia vitae,  
Non capiet mundus, cui via Christus erit:  That is, 
The world shall not catch that man,  
Who runs amongst these wicked gins,  
To joys of life, if that his way  
In Christ, his life he well begins.   
§. XXXII. 
The latter doctrine proved.  Now concerning the latter problem of Heresy, that all these heresies whatsoever they be, shall always have necessary dependence upon the Great Antichrist, it is most certain; since first, the entrance of Antichrist into the Church, is by a mystery of iniquity which (as the 
c 2. Thes. 2.7.  Apostle saith) began then to work, even then in his time, by tyrants, and seducers (saith 
d Aquinas lect. 2. in 2. Thes. 2.  THOMAS AQVINAS:) these, by false doctrine, making an highway thereunto in the judgement of 
e Sedul. Hibernicus in 2. Thes. 2.  Sedulius; as those, by outward persecutions show themselves to be the types and figures of Antichrist: Secondly, the efficacy of the Great Antichrist, is only in heresy, which Antichrist sucketh from the poisoning Dugs of whorish Impostures, as the 
f Diogen. apud Erasm. in Chiliad. pag. 165.  Aspis is said to draw 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: & applicat Tertullian. lib. 3. in Marcionem, cap. 8.  poison from the Viper, that in him may be fulfilled what was 
g Ezech. 16.15  said of Jerusalem; Thou didst trust in thine own beauty, and playedst the harlot, because of thy renown; and pouredst out thy fornications on every one that passed by: his it was. Thirdly, the first abolishing of Antichrist, howsoever it be begun 
h 2. Thes. 2.8.  by the Spirit of God's mouth, through the Preaching of God's word: yet shall not be fully and wholly perfected, till Christ come to judgement; and therefore, as by the observation of their 
i Thyraeus cap. 52. de demoniacis.  Exorcists, the devil dispossessed, and cast out of their Penitents, leaveth always behind him a filthy stink, to annoy the beholders of so worthy a work, then known to be finished by that sweet sign: even so this Great Antichrist disturbed out of a Christian Kingdom, by the preaching of the Gospel (an act 
k Heb. 4.12. & 1. john 3.8. & Act. 19.15.  more powerful for destroying the works of the devil, than all Popish exorcisms) leaveth always behind him some rotten smell of some filthy abomination, which either openly is published by his sworn slaves and servants, or secretly preserved by some of his Opposites, only in appearance, being indeed his special favourites, as the 
l Author Oper. imperfect. in Mathaeum, homil. 49.  Author of the imperfect work upon Matthew, inserted into Chrysostome, mystically interpreteth, The abomination of desolation standing in the Holy place; to be all such wicked heresies, as prevail in the Church, and stand up in the Holy place, as if it were the Word of truth, when yet it is not the Word of truth, but the abomination of desolation, that is, the army of Antichrist, which hath made the Souls of many men desolate from God: part of which Army furiously marcheth like jehu 
m 2. Reg. 9.20  the son of Nimshi before in the Vanguard; part of it slowly following, like the gathering 
n Numb. 2.31  host of the Tribe of Dan, behind in the Rearward. For since heresy to a Christian, is as the 
o Josh. 23.13.  Canaanites were to Israel, Scourges to their sides, and Thorns to their eyes; Thorns in wounding the eye of their understanding, by 
p 2. Thes. 2.11.  believing lies through strong delusion; and Scourges, in piercing their sides, that is, their wills and affections, by their perverse choice, and stiff defence of false opinions, according as the 
q Aretius' prob. loco 46 & Zegedin. tab. 1. de haeres. & Tolet. lib. 4. Instit. cap. 3. & Azorius, tom. 1. Instit. lib. 8. cap. 9  learned define of heresy out of Saint 
r August. lib. contra Manich. ut & apud Grat. cau. 26. q. 3. can. 31.  Augustine, that it is a voluntary error of the understanding, whereby as the wicked frowardly choose; so they stiffly maintain an opinion, which is contrary to some substantial point, or doctrine of the Christian faith; We cannot but include all heretics whatsoever, within the Sphere of Antichrist, yea even holding their only proper motion under his truly Ecclipticke line, at all his great points of Distinction in motion; as first of his Rising; secondly, of his Height; thirdly, of his Setting or Fall from our Hemisphere. His Rising was within the space of six hundred years after Christ, in which time there did forerun him, as harbingers, most necessary to prepare him a way in the world, Heresies of sundry sorts, to the number of an hundred, eight and twenty, by the strict account which 
s Philastr. de haer.  Philastrius made of them, which severally 
t Zegedin. & Danaeus, ubi supra.  infused some poisonous point or other, to patch up the monstrous bulk of great Antichrist; as some have taught him to tie the true Church of Christ to one place only, as the 
u August. Ep. 50  Donatists; some to buy the places of honour and charge in the Church with money, and to pester it with Traditions, as that 
x Tertullian. ca 46. de prescript. adverse. haeres. & Epiphan. haer. 21.  wicked Simon Magus, and his associates: some to let it out to hire unto single men only, were they never so sensual, as 
y Epiph. haer. 42  Marcionites, 
z Jdem haer. 47  Encratites, 
a Jdem haer. 66  Manichees, and 
b August. cap. 87. de haeres.  Abelonians: some to over-burden the zealous followers of the true Church discipline, with many Heathenish, jewish, and most unprofitable and idle Ceremonies: as first, of Unction, (the 
c Irenaeus lib. 1. adverse. haer. c. 18.  Valentinians:) secondly, of Images, (the 
d idem ibid. cap. 24.  Carpocratians:) thirdly, of Relics, (the superstitious 
e Epiph. haer. 53  Sampsaei:) four, of Crosses, washings, yelping in singing, Antic gestures in ministering, using divers Garments from other men, and hypocritically walking barefoot, [the 
f Iren. ubi supr.  Valentinians, 
g Epiph. haer. 17  Haemerobaptists, 
h Eusebius lib. 7. histor. c. 24.  Samosatenus, 
i Theodorit. lib. 4. heretic. sabul.  Meletians, 
k August. lib. de haer. cap. 68  Nudipedales:] others, who seem more reasonable, although they were only natural men, taught him a Doctrine of magnifying man's free-will, only to puff up his fellows with a vain conceit of their proper worth, as the 
l August. de haeres. cap. 88  Pelagians; yea, some came so near him, as they instructed him to open his mouth in blasphemy against Christ, either by a plain denial of Christ's Person, as he is God, (for 
m Vid. supra §. 12. etc.  so the Arrians taught Liberius and Foelix) and as he is Man, (for so the Monothelites suggested to Honorius;) or by a secret supplantation of him out of his Office: first, as he is a Prophet by the new Gospel which the 
n Epiphan. haer. 26.  Gnostics first invented, and 
o Balaeus Centur. 4. cap. 21. appendic. 2.  the Minorites afterward thought to have brought in, if the University of Paris had not stood in the gap: secondly, as he is a Priest, by the invocation of Saints, and the Deifying of the Virgin Mary, brought into the Church by 
p Nicephor. lib. 15. cap. 28.  Petrus Gnaphaeus, and the idle 
q Epiph. nar. 79  Collyridians: thirdly, he is a King, ruling his Church with his Spirit and his Word, against which the 
r Epiphan. haer. 48. & Pappus in Epitome de haeres. saec. 2.  Montanists pretended a spirit of comfort, that proved to be but a collusion, raised up by the Devil, for the after-inspiring of this Antichrist, now conceited of himself, that 
s Bellar. lib. 4. de Pontif. Rom. cap. 3.  he cannot err, especially in cathedrâ, if he sit in his Chair, like the 
t Diodor. lib. 16 Bibliothec.  old Witch at Delphos on her threefooted Stool.  
To conclude this point of his first rising, as it was 
u Ambros. Epi. 31. & Prudent. lib. 2. contra Symmachum.  observed of the ancient Rome, that when after their Victories they settled the Provinces, their course was to make this exchange, that the conquered should admit of the Roman Laws, and the Romans embraced the Religion of the conquered: by which means Rome became the very Epitome or abridgement of all abomination, that reigned in the World: even so we may well find in reading the Histories of the Church, that the suppressing of the former Heretics by the authority, and learning, especially, of the Primitive Bishops of Rome (most of them till Gregory, for the space of six hundred years after Christ, being Orthodox Fathers in regard of faith, howsoever too too ambitious in their manner of life,) was the only special help, and means for the speedier growth, and rising of Antichrist, who put down their names, but took to him their nature; extinguished the Heretic, but advanced the Heresy so far, as it made any way for his best advantage. For mark him in his height from Bonifacius the Third, for the space of nine hundred years together, until Leo the Tenth, and see, if upon any 
* Legant Pontificij aut Mornaeum de Myster. Iniquitatis, aut Osiandri Centurias.  controversy of faith arising in the Church, and discussed in a Council, the Truth itself was not most commonly, either adjudged for Heresy, or filthily mingled with many idle matters belonging nothing thereunto. Their Counsels were most commonly but Conventicles of Coozeners; theirs Canons then enacted but as Lesbian rules, appliable only to the Popes own pleasure, who not content with the overworn Blasphemies of the ancient Heretics, hath stamped out a great deal of new matter falsely coined, from his own breast and brain, as if time would serve, I could easily demonstrate, by a bagful of base metal, wherewith their Canon Law, their Missal, their breviary, their Officium Mariae, their jesus Psalter, their Manuel, their Council, and Catechisms of Trent and Rome, and other their Libels set out with 
x jussu Pij Quinti, & Gregor. 13.  Pope's privilege, to the shame of Christianity are wholly stuffed. But why should we rake up a stinking kennel? we have opened to the World enough before, concerning his Heresy, even out of these Monuments. 

y ovid. 1. Fasto.  Octo pedis frustra quaeruntur brachia Cancri;  
Praeceps occiduas ille subibit aquas:  said the Poet of the setting of Cancer upon the third of januarie, being near the beginning of the old Roman year, as we may in like sort speak of this crabbed Antichrist, who going backward through Apostasy, setteth forward by his fall into hellish Damnation. For the arch of his elevation hath not been so large above our Hemisphere these last hundred years almost (Gods Name therefore be praised,) as it was in times before: now it is shortened by his Cosmical setting, through the rising of the Sun of Righteousness upon this Western Reformed halfe-side of the Christian World, in which yet this Antichrist hath left behind him some thick, and gross mists of divers deep Errors, as yet to be tossed up, and tumbled out of our Skies, by the nearer ascent of our bright Sun to our Vertical. I cannot deny what all the World knoweth, hearty 
z judg. 5.16.  grieving at the Divisions of Reuben. I would 
a 1. Pet. 4.8.  in charity cover those spots, wherewith some have besmeared the face of their Assemblies, in all other points so far as I can find by their several 
b Vide & Harmon. Confess. per Belgas & Corpus Confess. per Gasp. Laurentium.  Confessions, right truly Orthodoxal. But alas, they are too openly discovered by 
c L. Osiander sil. in 2. part. Enchirid. Controversiarum, & Eckardis in suo Compendio controversicum Calumianis.  some, who take pains to put 
d Matth. 19.6.  those asunder whom God would have to join 
e Ephes. 4.2.  together in unity against the Great Antichrist, that daily getteth ground upon our dissensions. And therefore I must needs tell out, what I find in my poor judgement, to be the base Relics of Antichristian and Popish Opinions, as yet maintained by some particular Teachers in some Reformed Churches, only to give warning of a Snake in the grass; of a 
f Act. 28.3.  Viper in the bundle of sticks, which cometh forth of the heat, that is, flieth the trial of the enlightening Spirit, and fasteneth upon PAUL'S hand, that is, maketh seyzure upon the doctrine (which Saint Paul taught;) even to puff up and kill those upon whom it settleth, if they do not quickly shake it off into the fire, in which upon 
g 1. Cor. 3.13.  trial it will quickly burn.  
The first Relic is, that 
h Vid. Hatterum in explic. lib. de Concordiâ art. 7. & 8.  Consubstantiation, together with his necessary adherent Ubiquity, both wholly depending upon that gross 
i john 6.52.  Capernaite, 
k Concil. Lateran. 4. sub innocent. 3. cap. 1.  Lateran, 
l Concil. Trid. sess. 13. can. 1.  Popish conceit of the Real presence of Christ in the Eucharist.  
The second is, that Monster 
m Vid. Hannium in cap. 6. joh. & Hemingium de universali gratia, Sueca. Arminium, etc.  of universal Election, Redemption, and Vocation, together with those their Consequents, the uncertainty of Salvation, and denial of Perseverance unto the Saints, all flowing from that 
n Stobaeus lib. 2 Eclogarum cap. 7  Heathenish, 
o August de haeres. cap. 88  Pelagian, 
p Concil. Trident. sess. 6. can. 5  Popish maintaining of Free-will to good in man corrupted.  
The third, and last, but not the least to endanger the Church in regard of her Government, is that 
q Vid. Bezam de Presbyter. & Excomminat. & explicat. Ecclesiast. Discipl. per Travers.  High and transcendent Consistorian authority of Pastor with Lay Elders, aspiring to a Primacy above Kings and Princes, under the plausible pretence of perfect Reformation, but indeed with the proud mind of the Spartan 
r Plutarch. in Agide, & Cleom.  Ephori, who to keep one King in compass, reared up above him five Thrones far higher, and of greater Sovereignty, as these 
s Bullinger, & Gwa there haec scribunt apud D. bancroft's discovery, cap. 35.  deluded Disciplinarians, in purposing to pull one down, set up many Popes. So cunningly can the Devil play the Serpent 
t Plin. lib. 8. nat. histor. cap. 30.  Amphisbena, in going forward at both ends at once: and so like 
u Aelian. de histor. animalium lib. 6. cap. 14.  to the Hyena is wicked Heresy, that whom it catcheth by the counterfeit voice of a reasonable man, it first doth infatuate, and lull them asleep by the soft touch of a sopiferous hand, and smooth discourse, but afterward devoureth with a cruel tooth, as the wise King said, 
x Prou. 16.29.  A violent man enticeth his Neighbour, and leadeth him into the way that is not good; and as the blessed 
y Ephes. 4.14.  Apostle noteth the tricks of Heretics, that by slight, and cunning craftiness, they lie in wait to deceive the simple.  

Ob.  But it may be, some will ask, why such bad opinions, and so vilely erroneous doctrines, and practices are suffered or maintained amongst men living in Reformed Churches?  

Sol.  To whom I answer first, that 
z Math. 18.7.  offences must needs come, howbeit woe to that man, by whom they come: secondly, that the true Church of Christ is exercised by these faults, which although some do stiffly maintain upon their own private motion, to their own destruction: yet are cast out of the Church of Christ, by her faithful Pastors teaching, and her godly Princes fight for the Truth of Christ jesus. So that such Heresies & Schisms as arise in our Churches like 
a Math. 13.32.  tars in the field, are defended by none, but by such, as 
b 2. Tim. 3.13.  wax worse and worse, deceiving, and being deceived, as appeareth, either by their secret colluding under colourable terms of a true meaning, craftily devised for escaping of due punishment (so was it with 
c Arminius in declarat. sententiae, & Apologia.  Arminius 
d Vorstius in Oratione, & Responsione ad articulos Angliae.  Vorstius, and others) or by their open and shameless revolting to Papists, as Schioppius, justus Calvinus, Walsingham, and others, or to Anabaptists, as Smith, or to Brownists, as johnson, or to the Antitrinitarians, as Laelius Socinus, or to the most abominable Sect of Familists, as David George, Henry Nichols, and some such Phantastikes in England, and the Low Countries, against all which Viperous Generation, and Devilish Brood of Hellish Heretics, Our Churches pronounce 
f 1. Cor. 16.20  a Maranatha, and our Sovereign Princes, according to their several Estates of Government under God in Christ jesus, are careful to execute the sentence of death, thereby 
g Deut. 13.5.  to purge out all evil from Israel, and to root out the Relics of the Great Antichrist out of their Kingdoms. For what should be done else to meet with these mischiefs?  
§. XXXIII. Surely, 
The use of the latter doctrine  what means God Himself used against the Head, the same must be taken in hand, by good Men of God, to cut off the Tail; I mean, that against such Heretics and Schismatics, they must put in use the double Sword, Spiritual and Temporal; that, for the ministery, this, for the Magistracy. 
To Ministers.  For, that Ministers must fight with the Sword of the Spirit, 
h Ephes. 6.16.  which is the Word of God, against these enemies, the Apostle doth warrantise, by this his prescription, directed to Titus, who 
i Tit. 1.6.9.  must ordain in every City of Crete, where he left him, such Elders, or Bishops, as hold fast the faithful Word, as they have been taught, that they may be able by sound doctrine, both to exhort, and to convince the Gayne-sayers. For, as when 
k Math. 2.14.  Christ, with joseph and Marie, flying from HEROD, went down into Egypt, 
l Euseb. lib. 6. de Demonstr. Euangelicâ, ca 20.  the Images there trembled; and when the Gospel began to be preached by the Apostles, the Oracles there 
m Vid. Z●huerum, Adag. sacr. Centur. 5. Adag. 63.  ceased, according to that Prophecy of the burden of Egypt, 
n Esay 19.1.  Behold the Lord rideth upon a swift cloud, and shall come into Egypt; and the Idols of Egypt shall be moved at his presence, and the heart of Egypt shall melt in the midst of it, etc. So when Christ shall speak by the preaching of the Gospel, for reformation of Religion, than Antichrist shall fear, and Heresies will fly away, (as 
o john 3.23.  they, who do evil, hate the light) to the great encouragement of all God's servants, who because the evangelical and Apostolic faith overthroweth all Heresies, therefore are always to be most mindful to keep that rule, saith 
p Leo primus, Epist. ●6. cap. 1.  Leo to Anatolius. For to the 
q Esay 8.20.  Law, and to the Testimony, if they speak not according unto this word, it is, because there is no light in them: since this Word is a 
r 2. Pet. 1.18.  light, that shineth in a dark place, until the day dawn, and the day-star arise in our hearts. But it may be, this Word, howsoever it be 
s Rom. 1.16.  the power of God unto salvation in them that believe; yet cannot, through the judgement of hardening, win the Heretic, although it most evidently convinceth the Heresy: and therefore the Temporal Sword must be drawn out by the Magistrate only, 
t Rom. 13.4.  who beareth not the Sword for nought. 
To the Magistrate.  For 
u Prou. 20.26.  a wise King scattereth the wicked, and bringeth the wheel over them: because it is a Law, that 
x Deut. 17.12.  the man that will do presumptuously, and will not hearken unto the Priest [that standeth to minister there before the Lord thy God,] or unto the judge, even that man shall die, and thou shalt put away the evil from Israel. For lo, a double rule, fit for all Governors to observe for their quietness against all such disturbances: the former from 
y Tertullian. lib. contra Gnostices, cap. 21.  TERTULLIAN, Duritia vincenda est, non suadenda; Stubbornness must by force be overcome, and not be persuaded by any fair means. The latter from 
z Bernard.  BERNARD, Melius est ut pereat unus, quàm unitas; It is better that one perish, then that the unity should be dissolved. Princes are here to deal as Chirurgeons do with ripened ulcers; lance the sinners, to let out sin, if not from the Offender, who it may be is incorrigible, yet from the overlookers, and standers by, who by that means may fear, as Cyprian 
a Cyprian. Ser. de lapsis.  said, Plectuntur quidam, quò caeteri corrigantur; Exempla sunt omnium, tormenta paucorum: that is, Some are punished, that others may be restrained: for all may take example, although some only smart. 
To the people of God.  Therefore if Christian Princes, by that true Authority which they receive from God, shall severely punish either pernicious Heretics, or obstinate Schismatics, according to their due deserts, either with Death, or Exile, or Proscription, or Imprisonment, or deprivation from Benefice, or by any other course, which by Law is prescribed; we (my dear Brethren) must not grudge or murmur thereat, as the 
a Numb. 16.41  Israelites did upon the just destruction of rebellious Corah, and his company, lest, as they were, so we may be plagued with some judgement for our rash discontentment, which if it proceed of pity, is folly; since they pity not themselves: but if from a settled affection of good liking towards those wicked Imps, than it is a partaking, which is as obnoxious to punishment, as the sin was of the principal Offenders, seeing, as the rule of 
b 3. Henr. 7.10  Law runneth, in high Treason (such as Heresy is to Godward) there is no Accessory. When 
c Prou. ●9. 16.  the wicked are multiplied, transgression increaseth; but the righteous shall see their fall. Surely, we true Subjects unto His Sovereign Majesty, within these His several Kingdoms and Dominions, 
Three duties.  are most entirely bound and obliged to a threefold duty; First, of Gratulation: Secondly, of Supplication: And thirdly, of Obedience.  

1. Of gratulation  Of Gratulation, or most hearty thanksgiving unto our great and best God, that hath so thoroughly inflamed the good heart of our most Gracious Sovereign Lord, King JAMES, with so godly a zeal, for the just defence of the True, Ancient, Catholic, and Apostolic faith, that we may as truly report of His most Sacred Majesty, as 
d Euseb. in orat. de laudibus Constantini.  Eusebius did of Constantine the Great, that whereas he alone is impugned by all false gods, he alone of all Princes may most deservedly be reputed the son of the true God, who said by his Prophet, 
e 1. Sam. 2.30.  Them that honour me, I will honour; and them that despise me, shall be lightly esteemed.  
Of Supplication, 
2. Of Supplication.  or most humble and daily Prayer, that God in his great mercy, towards us his poor people, would most firmly corroborate and strengthen the Arm of His most puissant Majesty against all enemies whatsoever, for the timely destruction of the wicked of the Land, that he may with 
f Psal. 101.10.  holy David, cut off all wicked doers from the City of the Lord. For, saith Solomon, 
g Prou. 25.5.6  Take away the dross from the silver, and there shall come forth a vessel for the Finer: take away the wicked from before the King, and his Throne shall be established with righteousness: because, as Lampridius 
h Aelius Lampridius in Alexandro Severo.  delivereth of the Commonwealth, it is safer if the Prince be evil, rather than that his friends be evil. For he is but one, and may be reclaimed by good advice, whereas they are but as so many Wasps or Vipers, that not only may hurt the head, but infect the whole body. And therefore 
i Apud Euripidem in Scirone.  one said well, That it was a good duty to punish bad livers; for that, as 
k Apud Stobaeum Ser. 44.  Isaeus thought, thereby is prohibited all injury from others.  
Of Obedience, and due observance of that most wholesome counsel which S. Paul 
l Rom. 16.17.  gave the Romans, 
3. Of Obedience  saying, Mark them which cause divisions and offences contrary to the doctrine which ye have learned, and avoid them. For that marking, [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] showeth sharpness of wit; this avoiding, [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] proveth uprightness of will: and both of them most behoveful in dispatch of these duties, seeing Heresy lieth secret like Snakes in green grass, very hardly to be discerned by bleared eyes, or dull pates: and Heretics are crafty, like their Master the Devil, able to seduce and withdraw the most constant from their settled true course, if they do not beware. First, therefore, as the Foxes 
m Plutarch. de solertia animalium  of Thrace, by Plutarch's report, do not run or pass over any Ice, whereof that Country hath plenty in Winter, before they have laid their ears thereunto, to find either the water underneath running, or the bottom sound frozen: so we in this wary wisdom of Foxes, as of 
n Math. 10.16.  Serpents, are not to embrace any doctrine delivered unto us by any man whosoever, before we have well tried the soundness thereof, both in matter and form, whether it be 
o 1. Cor. 3.13.  as Gold, Silver, and precious Stone; or, as Timber, Hay, and Stubble. For the 
p Ioh 32.3.  ear trieth words, as the mouth tasteth meat. Secondly, as by sensual memory the Beast will shun the pit, into which he hath either formerly ●alne to his hurt, or is likely to fall in by the very like danger: so we, men by reason, and Christians by grace, must carefully eschew those whom we have found Heretics, or any way resembling them, and that, even both in conceit and company; as S. john 
q joh. Ep. 2.10  gave counsel, saying, If there come any unto you, and bring not this doctrine, receive him not into your house, neither bid him God speed. First, bid him not God speed, by any inward approbation, either of his learning, or of his life: of his learning; for, Quid me melior, si non iustior? said 
r Plutarch. in Apop●thegmatis Lacoricis.  Agesilaus of the King of Persia? What is he better than I, if he be not more just than I am? And so may we inquire of any man's learning, let him be never so great a Doctor, what is he better learned then another man, if he be not more orthodox? He surely, in my judgement, is the best Scholar, that is first 
s Esay 54.13. & 6. john 45.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, taught of God, and then 
t 1. Tim. 3.2.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, apt to teach other, what himself had well learned, as therefore the Apostles, although 
u Act. 4.13.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, unlettered men; yet were better seen in all 
x Luke 21.15.  true learning, than any of the jewish Rabbins: and so was 
y Epiphan. haer. 64.  Methodius before Origen, Malchion 
z Euseb. lib. 7. histor. Eccle. c. 23  the Priest before the Bishop Paulus Samosatenus, only for that they held and maintained what God taught them out of the holy Scriptures.  
For as there 
a Origen. homil. 3. in Leviticum.  was no Gold either put in, or bestowed upon the Tabernacle, which was not weighed with the shekel of the Sanctuary: so no kind of Learning is fit to build up the Church of Christ, but that which being weighed in the balance of God's Word, is found to be Orthodox, by true agreement with the proportion of Faith, since 
b 1. Cor. 8.2.  Knowledge puffeth up, and 
c Act. 26.25.  much Learning will make a man mad, if it be not found in the words of truth and soberness; as therefore justine Martyr 
d justin. Martyr in Exhortat. ad Gentes.  accounted those to be the Teachers of our Religion, who taught us not according to their own human opinion, but only from the gift given unto them from above by God: Of his life; for Heretics cannot be honest men, because they have forsaken the ground of Honesty, which is Truth, as Gregory said 
e Gregor. lib. 18. moral. cap. 2.  well; Profectò ab aequitate discrepat, quicquid à veritate discordat: Truly that doth disagree from equity, which differeth from verity. Beware, saith 
f Math. 7.16.  our Saviour, of the ravening Wolves in the sheeps clothing. And therefore, secondly, [receive him not into your house] for any private conversement at all, lest, when he is warmly settled, he fill the house with Heresy, as Aesop's 
g Aesop de rustica & serpent.  Snake is said to do with hissing, and so prove no better than the base 
h judg. 17.8. & 18.6.  Levite did to rich Micah, first, a flattering Seducer, and then a false Traitor, as I fear me, many Noble, and Worshipful Houses in England find by woeful experience in their too kind, and bountiful entertainment of jesuits, or Seminary Priests; of Schismatics, or other Sectaries. For as the Greek Poet 
i Theognis.  said well, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  that is, 
Thou shalt learn good things from the best;  
With bad thy soul to death is priest.  Have 
k Ephes. 5.11.  then no fellowship with the unfruitful works of darkness, but rather reprove them. For your wits by the Scriptures are directed to discern them; and your wills by God's Spirit are preserved to avoid them; Read Scriptures; ask Grace; know them; keep this; and although the imminent dangers be great by the approach of the last time, and reigning of most vile Men, Antichrist and Heretics: yet shall it never equalize, or match the great benefit of most comfortable Deliverances, procurable to you two ways; first, in respect of Antichrist, and his followers, by their plain discovery upon their Apostasy; secondly, in regard of our good estate, who shall know all things necessary for our Salvation, by the most sovereign Unction, the working of the Holy Ghost, as it now remaineth to be declared from the words following in the two next Verses of my Text.  
But the handling of the Remnant as behoveful to be spoken of, as what hath been said, 
The Conclusion of all, recapitulating the chief head or points before delivered.  because through present plenty I could not attempt, I leave to be performed, either by some other more perfect Scribe, or else by myself, if by God's providence at any time hereafter I shall be called again unto this High, and fearful Place: now in the mean time most humbly beseeching your Honours further patience for the brief recognizing in these few Propositions, what now you have heard spoken rudely, but yet truly, in trigono per tetragonum (as Geometricians talk) in a triplicity of Quaternions, first, concerning the end of the World; secondly, touching that Great Antichrist; thirdly, of the deduction and continual propagation of Heresy from that Antichrist. Concerning the end of the World, we delivered these four things: First, that the World shall end, 
Partis primae Propositio 1.  and that by fire, although we know not, how it shall end so: Secondly, that it shall end quickly, since all the signs are almost fully complete: Thirdly, that therefore we must be sober, both in opinion, especially, concerning the time of the last Day; and in life, by well getting, and right using of these worldly goods: Fourthly, that together with this sobriety, we must be most watchful in the settled course of an holy life. 
2. Partis  Touching that Great Antichrist, you Propositio 1 have heard; First, what is Antichrist, defined by his causes, efficient, material, formal, and final, only as they are expressed in several Texts of holy Scripture: Propositio 2 Secondly, Who this Antichrist is, even the Bishop, or Pope of Rome, as we proved, both largely, and truly, First, by a true demonstration drawn from the former causal definition of Antichrist, in all points fitted unto the Pope, and then by a cloud of Witnesses, not only prophesying, as the Ancient Fathers did, but also pronouncing, that the Pope was that Antichrist, as the jury of the Kings, Bishops, and Monks gave open Verdict: Thirdly, in what captivity and slavery, all Papists especially in England, are implunged by their Prison, their Irons, their Diet, their jailers, by all which they are become neither true Christians, nor good subjects: Fourthly, that the liberty, which we the faithful of England enjoy, by the free use of the double Sword, Spiritual, and Temporal, is so great in all due respects both inward and outward, that none of us should any way either pity them in heart, or help them in action, whiles they continue so stubborn and perverse, 
3. Partis  as we daily find them. Of the deduction, and continual propagation of Heresy from that Propositio 1 Antichrist, it was declared, First, that Heresy must continue in the World, from the first, until the second Propositio 2 Coming of Christ: Secondly, that therefore the Separatist Brownist hath no ground at all for his Propositio 3 wicked Schism from us: Thirdly, that all Heresies whatsoever, depend upon that Great Antichrist, either in his rising, or at his height, or in his declining: Fourthly, that therefore they are all to be cut off by Propositio 4 the right use, both of Spiritual, and Temporal Sword; under one Christ, by one King, commanding that, and handling this, for the only true good, both of Church and Commonwealth, to the glory of God.  
Lord, we beseech thee, make haste to an end, 
Oratio conclusiva.  that thou mayst abolish Antichrist for thy Churches full deliverance, and the perfect restoring of all thy creatures unto the glorious liberty of the Sons of God, through our only Lord and blessed Saviour, jesus Christ, to whom one only wise, powerful and merciful God with the Father, and the Holy Ghost, be all honour and glory now and for evermore. Amen.  
AMEN, Lord jesus; come quickly: AMEN.   
FINIS.   

THE TRIAL OF GVIDES, By the touchstone of teachers, JESUS CHRIST: In a Sermon, Preached upon the fourth SUNDAY after TRINITY: By THOMAS THOMSON, Bachelor in Divinity.  ROM. 2.21. 
Thou which teachest another, teachest thou not thyself?  AMBROS. lib. de dignit. Sacerd. cap. 6. 
Ipsum magis credunt homines esse laudabile, quicquid Episcopus habuerit delectabile: Men believe that thing to be more praiseworthy, what a Bishop reputeth delightful.  
LONDON Printed by William Stansby, for RICHARD MEIGHEN, and are to be sold at his Shop at Saint Clement's Church, over-against Essex House, and at Westminster Hall. 1618.   

TO THE RIGHT REVEREND FATHER In God, RICHARD, by Gods most gracious providence, Lord Bishop of Saint Asaph, mine Honourable Patron, and Diocessan, Grace, Mercy and Peace, from God our Father, and from our Lord and Saviour, jesus CHRIST.  
HOw necessary it is (my Honourable good Lord) for a true Christian Congregation, to have set over them a fit man of God, who by his learned tongue may minister a word in due season to the weary, and by his good example of life, guide the wandering and wilful Sinners, upon their true Repentance, into the way of Peace, I need not demonstrate, since daily experience hath well approved, that where no prophesy is, the people perish: or (as some 
a Pagnine & Arias Montanus in 29. Pr. 18  well learned men interpret the Original) the people are idle, spending the Lord's Day, and other good times, vainly, if not villainously in idle sports of fleshly lusts, which fight against the soul, like the old Gentiles, carried unto dumb Idols, even as they were led. For like people, like priests: they must needs be lost sheep, when their Shepherds, in the times before, caused them to err, and go astray, by turning them away upon the Mountains, either to wander like 
b Math. 12.44.  the dispossessed restless spirit, from the Church, or if they come near it, to worship what they know not.  
But albeit the murdering and the lying Devil, in his oldworne hatred against man's soul, seeketh still to devour, and darken all vision and knowledge of God, by the stoppage or hindrance of the seasonable settling of powerful Preachers of Gods most holy Word amongst God's people, even 
c Zach. 3.2.  as Satan stood at joshuah his right hand, to resist him from building the Temple: yet God in his mercy so visiteth his holy Ones, that they at their need shall not want a Scribe well taught unto the Kingdom of God, for perfecting the Saints, for the work of the ministery, and for the edifying of the body of Christ: Because that some, either planting PAUL, or watering APOLLO'S, shall be sent from God, into the World, as into the Vineyard, at every hour, till the end of the day.  
For have there not beforetimes for the space of these sixteen hundred years together, many Prophets and Righteous men appeared in the World? May not we find by the delightful perusal of the Stories Ecclesiastical, how good men were appointed from God, either by an extraordinary calling to reform things amiss, or in ordinary function to preserve things well settled? Surely if this present Generation will hearken, neither to the piping, nor to the mourning of their play-fellows in the streets, that is, 
c Hieron. Hilar. & Aquin. in Matth. 11.  if so they will not attend either to the Gospel, or to the Law, that comforting, this correcting in the preaching thereof; then are they clean without excuse; then must they expect from the mighty hand of God, most just and severe punishment for their so wilful a Rebellion, and resistance of Christ's reigning over them.  
Indeed the Harvest is great, but the Labourers are few, if we regard who are fit for these things. Yet, since one of a thousand may, by casting out the draw-net, gather very many of every kind, as PETER wan two thousand at once; and since of those many, but a few may be chosen, as all the bidden guests had not on a wedding garment; the Church may have choice enough of faithful Pastors, if she seek them ●h●re they may be found in Naioth or Mount Ephraim, in our blessed Universities, where the abundance of God● Spirit most comfortably appeareth in the multitude of Prophets, and the profitable variety of refined conceits in Prophet's Children; some excelling in doctrine, others in exhortation; this man in the gift of tongues, that man in discussing of doubts; one in sweetness, another in soundness, and every one in some degree endued with such graces, as may justly give occasion to any careful Christian, of doubt and distraction in making a good choice of such a fit man of God, as may faithfully dispose the secrets of God. Yea, and further, as some may presently, upon the touch of the coal from the Altar, in the zeal of God's glory, say with the Prophet, Here am I, send me: so other may offer their service unseasonably, being either young Scholars, rather puffed up in pride, then furnished with fit learning, or an overworn senior superanited from pains, and soaked so in ease, that he cannot well endure the watchful labours of a faithful Pastor, or lastly, a Wolf in a sheeps clothing, who in his College, might be like a young Serpent, not hardened in s●ing and harmless, only by the most wholesome restraint of Collegiate discipline: but coming abroad, may appear in his likeness, either of a politike-Popish Time-seruer, or of a peevish-pepusian disturber of the Church's peace.  
And therefore the holy Ghost had good cause and great reason to lay down plainly in sundry places of sacred Scriptures, the readiest means, and truest marks of Teachers and Guides; those for finding, these for trial; and both together for our direction, who are first to search, that we may find; and then to try what we have found, whether he be a seeing or a blind Guide; a Shepherd, or a Wolf. For we must try all things, and not believe, till we have tried the spirits that are come into the world; seeing, as SALOMON 
d Prou. 14.15.  observed, The simple believeth every word; but the prudent man looketh well to his doings; as did good JEHOSHAPHAT, in hearing AHABS' prophets, and the noble Beraeans, in trying by the Scriptures the words of Saint PAV●.  
A Christian duty so absolutely necessary, that I, the least and meanest of all Christ's servants, being called by God's providence, at the godly appointment of your good Lordship, signified unto me by my most faithful friend M. THOMAS KYFFIN, your Lordship's Chaplain, to preach at Welch-poole before your Lordship, upon the next Sabbath after your Lordship's Visitation there holden before, could not think of any other better subject, then of this spiritual trial, which the Church thought fittest to be taught to God's people at that time, by this Text of Scripture, which I then expounded, being a part of the Gospel appointed to be read in the Church that day. For I thank God for his mercy, those my poor labours were by his only blessing so well accepted, first, by your good Lordship; secondly, by my learned and most religious brethren of the ministery; and lastly, by all God's people then hearing me, that upon the earnest request of divers godly Christians for the sight of my notes, I have (I fear, too boldly) enterprised to publish them unto the world, somewhat enlarged in form more than in matter, as the judicious then hearing, but now reading, will bear me witness.  
Treasure hidden, and sealed fountains are unprofitable, said 
e Apud Epiphanium lib. de ponder. & mensuris.  PHILADELPHUS, exhorting the jews to turn the Scriptures into other Languages: and NERO 
f Sueton. in Neron.  could apologize his presumptuous piping, by the Greek Proverb, There is no respect of secret Music. For a candle must not be put under a bushel, neither should the talon be hid: 
g Horat. lib. 4. Od. 9  Paulùm sepultae distat inertiae celata virtus.  
Only now my fear is in the disproportion of my poor gift, no manner of way worthy to be offered to your good Lordship, whose dignity requireth the liveliode of a learned tongue, for the true expressement of that due thankfulness, whereunto I stand for ever obliged, by the strength and sweetness of your Lordship's great favours, both generally declared by your Lordship's good proof of my poor endeavours, and particularly demonstrated by your good Lordship's late beneficence, collating most freely upon me, a further good means for my greater encouragement in liberal studies, and the better maintaining of my comfortable charge. For unthankfulness is a great sin, and the least suspicion thereof is a great grief to a true honest man, who will not be like a Cullinder, letting all slip thorough, reserving nought for thankfulness, which is a binding virtue unto three good duties: 
h Aquin. 22. q. 18. act. 2. in c.  first, of acknowledgement for the receipt; secondly, of readiness in giving of thanks; and thirdly, of recompense by an honest requital according to his ability.  
Yet since, as SENECA 
i Lib. 5. de Beneficijs cap. 5.  well determined, it is no shame for inferiors to be overflowed by their superiors in the intercourse of beneficence; here is my comfort, that your good Lordship, according to that great measure of God's Image in you, will accept my willing mind, according to that I have. For in the offering of Purification, the poor woman's Pigeons were as well accepted, as the fat Lambs of the rich: in casting into the treasury, the widows mite was more commended, than the rich men's great and superfluous gifts: and in respect of good use, or enjoying of worldly riches, a little that a righteous man hath, is better than the riches of many wicked.  
I yet lessen no man's gifts; in the conscience of mine own weakness, much fearing the success of this my bold enterprise, in offering this small token of my bounden duty unto your good Lordship, to whom this my service most properly belongeth, in regard not only of the first preaching thereof before your Lordship, in the time of your Lordship's most godly Visitation of Priests and people in your Lordship's Diocese; but also of that true, right, and most lively pattern of a good Guide and a faithful Shepherd, which by God's grace your Lordship most constantly exhibiteth in the sight of all the world, formaliter & effectiuè, as our Schoolmen say; formaliter, in your own Person, by the full performance of all those Episcopal virtues, which S. PAUL prescribed unto his son TIMOTHY; and effectiuè, in ordaining and inducting other fit Guides, whose breasts have in them urim and Thummim, light and perfection, great learning and good life, unto Pastoral places within the large precincts of your Lordship's Diocese.  
Vox beatitudinis tuae in toto orb pertonuit, & cunctis Christi Ecclesijs laetantibus, diaboli venena siluêre, said 
k Tom. 1. Ep. 71.  HIEROME to THEOPHILUS: a Presbyter to a Bishop, in that hearty congratulation of his godly zeal for the building of the Church of Christ, wherein I am bold to present unto your good Lordship's Patronage This Trial of Guides, used by your Lordship for the example of others, to the good of the Church. Vouchsafe then, my good Lord, for Christ his sake, a favourable acceptance of this my small endeavour, till God by his grace, through your good Lordship's great encouragement, enable me unto higher and better things; seeing in solemn devotion I profess before God in Christ, with GREGORY NAZIANZEN, 
l Orat. 8.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not only to look to mine own Commodity, but also to the Profit of others, over whom by your good Lordship I am appointed, through the mercy of God, a Watchman, and a Shepherd, to oversee and feed, not preaching myself, but jesus Christ the Lord, and myself their servant for jesus sake. For as all other Ministers of Christ are, 
m Nazian. ibid.  so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I am only an Instrument of God, an Instrument by his only grace, endued with reason, yea, an Instrument fitted, and stricken upon by the most excellent Artist, the Spirit of God.  
And therefore I conclude this my poor Dedication of this small Work, with a double Commendam to the Guidance of this most gracious Governor, first, of you Lordship's Person, Family, and most comfortable Posterity, saying withal the Lovers of your Righteousness, 
n Psal. 35.27.  Let the Lord be magnified, which hath pleasure in the prosperity of his Servant; and secondly, of all us your Lordship's Clergy, and all our painful labours, with the words of MOSES, 
o Psal. 90.17.  Let the beauty of the LORD our God be upon us, and establish thou the works of our hands, upon us; yea, the works of our hands, establish thou it: for of him and through him, and to him are all things: to whom be glory for ever. AMEN.  
Mountgomerie, March, 10. Your good Lordships ever most 
 bounden to all duties in 
 jesus Christ: 
 THO. THOMPSON.   

THE TRIAL OF GVIDES.  
THE TEXT.  LUKE 6. 
39 And he spoke a Parable unto them: Can the blind lead the blind? Shall they not both fall into the ditch?  
40. The Disciple is not above his Master: but every one that is perfect, shall be as his Master.  
WHat Solomon said of a rightly, wise man, doth most truly befit our blessed Saviour jesus Christ: 
a Prou. 16.23.  The heart of the wise teacheth his mouth, and addeth learning to his lips. For who is in heart wiser, than Wisdom 
b Prou 8.12.  dwelling with Prudence, and finding out Knowledge of witty Inventions? or who can add more Learning to his lips, than Christ, who himself is the 
c Math. 13.52  Scribe well instructed unto the Kingdom of Heaven, like the good Housholder, bringing forth out of his Treasure things New, and old: Old in the Letter, New in the Spirit; Old by the Law, New by the Gospel; Old according to the plain way of teaching; New by Parables in an uncouth manner, that thereby he might fulfil what was foretold by the Prophet, saying, 
d Psal. 78.2.  I will open my mouth in a Parable: I will utter dark sayings of old. For after that he had plainly taught them many things of the Moral Law after a plain manner, he turneth his style unto an higher pitch, or way of teaching, consisting in Parables, as it was a very familiar use by Saint 
e Hieronym. in 18. Math.  HIEROMES report, to all the Syrians, and especially to them of Palestina, to annex Parables unto their speech, that what could not be holden by the Hearers under a simple phrase of speech, might be kept by them in memory through similitude and examples. For what is a Parable, but (as it is defined by 
f Clement. Alexand. lib. 6. Strom.  CLEMENT ALEXANDRINUS) 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  a speech showing effectually by other words things spoken properly, or to use Saint 
g Hiecronym. Com. in 4. Marci.  Hieromes words, Rerum naturâ dissimilium ad aliquam similitudinem facta comparatio: A comparison of things dislike in nature made unto some similitude? and that either in deeds or words; in deeds, which are Types, as the 
h Heb. 9.9.  Tabernacle was a 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Type of future things; and ABRAHAM 
i Heb. 11.19.  received ISAAC from the dead 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  in a Figure, either of Christ rising again (so saith Master 
k Caluin apud Marlaor. in Heb. 11.  CALVIN) or of Christ dying in his Manhood, as the Ram was sacrificed; and living in his Godhead, as ISAAC was delivered (saith 
l Aq●in. Lect. 4. cap. 11. Ep. ad Heb.  Aquinas:) in words, which express unto us a Similitude, either openly and plainly, and so it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Sentence, a Proverb, or a Parable, such as were those 
m Prou. 25.1.  Parables of SALOMON, which the men of HEZEKIAH, King of judah copied out; or obscurely and darkly, and so it is termed in that holy Tongue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (of the root 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he spoke obscurely) an Aenigma, a Riddle, or a dark Speech, such as Samson 
n judg. 14.12.  proposed to his Companions; such as the 
o 1. Reg. 10.1.  Queen of Sheba demanded of Solomon, and such as our blessed Saviour most eloquently redoubleth, here in my Text, under most elegant Tropes and Schemes, That the people about him, and his Disciples might the better believe what before he had spoken. For I cannot think with 
p Maldonat. in Luc.  Maldonatus, 
q Tossan. in Lucan.  Tossanus, and others, that Saint Luke doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or confusedly heap up together this main multitude of moral Precepts without connexion, or order used by Saint Matthew, in the fifth, sixth, and seventh Chapters of his Gospel: because GOD'S Spirit, by which Saint Luke wrote, is no author 
r 1. Cor. 14.33  of confusion, and this speech of our Saviour registered by Saint Luke, is another from that which Saint Matthew recorded, this being spoken in the plain, that on the Mount; this containing many matters, which are there wanting, as some things are there which are not here. For whereas we find many of the same things written in both, yea and spoken to the same end; yet are they not the same speech, since a 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  good tale may be twice told, and for the hearers it is a 
s Philip. 3.1.  sure thing, our blessed Saviour by repeating those Doctrines, intimating unto us the necessary use of them all in an holy life. Again, I cannot with 
t Theophilact. in Luc.  Theophilact, 
u jansen. harmoniae Euangel. cap. 43.  jansenius and others, refer these words to that prohibition of rash judgement set down in the 37. Verse: for then the speech should be interrupted and broken by the putting in, between that prohibition and the reason thereof, a precept concerning alms in the 38. Verse. And therefore rather than to make such raw coherences and knit of our saviours words, I prefer the witty judgement of 
x Aquin. in Catená sup. Luc. 6.  Aquinas, and 
y Caietan. in Comment sup. Luc.  Caietane, followed by Writers not only Popish, as 
z Sella in 6 Luc.  Stella, 
a Tolet. ibid.  Tolet, and 
b Coster. postil. in Dominic. 1. post Pentecost.  Costerus, but also some of the Reformed Churches, as 
c Piscat. in 6. Luc.  Piscator, and 
d Zepper. postilla in Dominic. 4. post. Trinit.  Zepper; all who say jointly, that this my Text, and all the words following have no coherence with any one special point of the former words, in particular, but with all the whole speech together, whereof these words with others following to the 46. Vers. make up the 3. part of this Oration, called by our curious 
e Cic. lib. 2. de Invent. & Io. Tho. Freigius in Analy in Cic. ora.  Rhetoricians, Contentio, the troublesome part, wherein we labour to answer and satisfy all objections. For he that can see but dimmely, as he who 
f Mark 8.26.  saw men walk like trees, may in reading of this Chapter, easily find out four several parts of this holy Sermon, as first, an Exordium or Preface consisting of blessings, to the good, and woes to the bad from 20. to 27. Verse. Secondly, a Proposition of many moral precepts, together with their several Confirmations interlaced, to this 39 Verse. Thirdly, a Confutation of sundry objections, which the unbelieving hearts might set out against the former truths, unto the 46. Verse. Fourthly, a Conclusion, exhorting them to obedience, from the 46. Verse, to the end of this Chapter. So that you see how these words are to be referred to all the precedent Discourse, for the better strengthening thereof, by preventing this secret objection, which the Hearers in their hearts might imagine against the former instructions, under these or the like words: [Thou teachest far otherwise, 
Ob.  then do the Scribes and Pharisees, who sit in MOSES his Chair; how then can we, who have left all to follow thee, believe thy sayings, and so be thy Disciples?]  
For our Saviour answereth by two several Parables or Proverbs, the one concluding, that they must not follow the Scribes and Pharisees, who are but blind guides without true knowledge, unless they will fall into the pit of error, and destruction: the other inferring, that since he himself is the only true Master, above whom none live, they must fashion themselves unto his perfection, that therein they may, as near as they can, be like unto him. And thus, (Right Reverend, Right Worshipful, and most dearly beloved Men, Fathers, and Brethren in our most blessed Saviour) ye have plainly pointed out to your quick view, and godly considerations, the scope and sum of all the several matters herein comprised, which being delivered in two excellent Similitudes, the one from a Guide, the other from a Master, may for our better memory and edification, be referred to those practical uses of Canonical Scriptures, which the blessed 
g 2. Tim. 3.16.  Apostle most properly termeth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Correction, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an Instruction. For first, here is delivered a double Correction: the former of presumptuous teacher's [can the blind lead the blind?] the latter, of besotted hearers, [shall they not both fall into the ditch?] secondly, unto it is adjoined an instruction, first to humility, [the Disciple is not above his master:] secondly, to conformity in Christian perfection, [Every one that is perfect, shall be as his Master.] Or, take it more plainly thus in these four points, two bad, two good: First, Proud teachers, blind leading the blind. Secondly, Silly and simple hearers, falling with their Leaders into the ditch. Thirdly, humble servants, acknowledging their Master to be above them. Fourthly, Professors conformable by obedience to their Master's perfection. And of all these in their order.  

The first part.  §. II. For the first point, touching the presumptuous Teacher, a question is propounded [can the blind lead the blind?] intimating the negative, that he cannot lead the blind; and therefore his presumption here openly bewrayeth, first, his weakness, secondly, his wickedness. His weakness is his blindness; his wickedness is his attempting to lead the blind. His blindness is not bodily, for such a blind man may see God well enough in his soul, by the eye of his faith, as blind BARTIMAEUS 
h Mark. 10.48  saw Christ passing by: but it is in his mind, so darkened by the 
i 2. Cor. 4.4.  god of this world, that the light of the Gospel cannot shine unto them; and so much dulled by fleshly pleasures, that 
k Ephes. 4.18.  through ignorance they are senseless, albeit self-love persuadeth them, that they see, to their own confusion, as our Saviour told them plainly, saying, 
l john 9.41.  If ye were blind, ye should not have sin; but now ye say, We see; therefore your sin remaineth. For their ignorance was not purae negationis, (as the 
m Aquin. 1.2. q. 76. art. 2. & Azorius 1. lib. 1. cap. 11.  Schoolmen speak) of such things, as they neither could know, nor should know: (for such an ignorance, as it is hurtless; so it may be holy, in S. Augustine's judgement, when he saith, 
n August. in Psal. 6.  Nos quod nescire nos voluit Dominus, libenter nesciamus; What God would not have us know, let us willingly not know:) but it was an ignorance pravae dispositionis, of such things as by duty they were bound to know, and might, if they had would, have known to their own good, being yet altogether ignorant, not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of singular and particular things, whereof there are many, which all men need not know, but also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith the 
o Aristot. lib. 3. Ethic. Nicom. cap. 1.  Philosopher, of general things, or universal truths, which no man should be ignorant of; it being ignorantia non facti solùm, sed etiam juris, (as 
p Vid. Scotum, Bonaventurum, Holcot, Biel, & Durandum in lib. 2. s. dist. 22. q. 2. & 3.  Schools, and 
q Vid. Digest. lib. 22. tit. 6. l. 1. & 9 & Cod lib. 1. tit. 18. l. 2. & 7  Lawyers make the distinction) not ignorance only of the deed, but also of the law, which (as the 
r Apud Bonifac. 8. in 6. lib. 5. tit. de regul. juris, reg. 13.  Rule is) doth not excuse, especially since it is not in these Pharisees, crassa ignorantia; gross ignorance, through negligence: but, affectata ignorantia: affetated ignorance upon proud insolency, through the height of which, they disdain to learn what they do not know, as our 
s john 5.40.  Saviour said of them; Ye will not come to me, that ye might have life. So ignorant are they, so blind, and so weak: and yet as wicked, as weak, as appeareth by their proud undertaking to lead the blind. For whither do they lead them? To 
t Math. 23.13.  hell, as themselves are the children thereof. And by what way do they lead them? By the bypaths of Heresy, and the highways of Hypocrisy, 
u Math. 23.24.  straining at a Gnat, and swallowing a Camel. And how do they lead them? Surely by delusions, and doctrines of doting, such as rather puff up, then pull down pride, (for 
x 1. Cor. 8.1. ibid. Sedul. Hibernic. Primas. & Aquin.  knowledge puffeth up, especially proceeding from their own sense and brain) yea such as make them stumble the more, being to poor ignorant people, as 
y Levit. 19.14.  curses to the deaf, and stumbling blocks before the blind, which they cast out without all fear of God, or remorse of conscience, notwithstanding God hath precisely forbidden it with this high sanction, or hallowing thereof [I am the Lord.] For (as that Author 
z Author. Ser. ad fr●n cremo apud August. tom. 10. Ser. 38.  of those Sermons ad fratres in eremo, (I wish he had been correspondent in other points) doth well expound it) than ye curse the deaf, when ye know not through ignorance how to give counsel; than ye lay a stumbling block before the blind, when ye declare false things for true.  
Wherefore now since our blessed Saviour jesus Christ condemneth the Pharisees and Scribes in Israel, of weakness and wickedness, in that being ignorant themselves, they presumptuously undertake to direct others more ignorant than they are in the way of truth: 
The doctrine of the first part  We for our instruction may hence gather, that no man must take on him the office of a Teacher and an instructor, who is not endued with some measure of learning, unless he would be to his own shame accounted a bold intruder; like those false Prophets, in whose 
a 1. Reg. 22.23  mouths the Lord had put a lying spirit for AHABS' destruction; like 
b Nehem. 6.12  SHEMAIAH the son of DELAIAH, who was hired by TOBIAH and SANBALLAT to prophecy a lie, only to put NEHEMIAH in fear; like the seven sons of SCEVA, who 
c Act. 19.15.  proudly took upon them, without all authority, to call over them which had evil spirits, in the name of the Lord jesus: or lastly, like those presumptuous proud spirits, which 
d 1. Tim. 1.7.  desire to be teachers of the Law, understanding neither what they say, nor whereof they affirm. For no man (sayeth the 
e Heb. 5.4.  Apostle) taketh this honour unto himself, but he that is called of God, as was AARON; called I say, not outwardly only 
f 1. Tim. 4.14.  by the laying on of the hands of the Presbytery, but inwardly also by the special endowment of spiritual grace, 
g Ephes. 4 7.  given to every one of us according to the measure of the gift of Christ; as indeed a 
h john 3.27.  man can receive nothing, except it be given him from heaven, unless he will rashly incur those reprehensions which the Holy Ghost most justly made against the false prophets, first, by Esay, 
i Esa. 42.19.20  Who is blind, but my servant? or deaf as my messenger, that I sent? who is blind, as he that is perfect, and blind as the Lords servant? seeing many things, but thou obseruedst not; opening the ear, but he heareth not. Secondly, by jeremy, 
k jerem. 14.14  The prophet's prophecy lies in my Name: I sent them not, neither have I commanded them, neither spoke unto them: they prophecy unto you a false vision, and divination, and a thing of nought, and the deceit of their heart. Thirdly, by Zacharie, 
l Zach. 11.17.  Woe to the Idol shepherd, that leaveth the flock; the sword shallbe upon his arm, and upon his right eye: his arm shall be clean dried up, and his right eye shall be utterly darkened. For mark, what an excellent construction that 
m Nazianzen. or. 1. quae Apologetic.  great Divine Gregory Nazianzene made to himself of these and such like comminations, when he said, (his words are weighty,) The Pharisees reproached, and the Scribes reproved do very much fear me, whom since it behoveth us far to surpass in virtue, as we are charged, if we desire the kingdom of heaven; it is a great shame, if so be that we be found worse than they; that thereupon we are justly termed Serpents, and generation of Vipers, and blind guides, straining at a Gnat, and swallowing up a Camel, Tombs inwardly filthy, although outwardly fair; Platters pure in show, and all other such like which they both are, and are named. In these thoughts I am exercised days and nights. These things melt my marrow, and consume my flesh, and neither will they suffer me to be bold, or go with my face looking upward. These things humble my soul, contract my mind, and put a bond upon my tongue, and make my thoughts not run upon preferment, nor upon the correcting and governing of others, which is a matter of very great business, but how I may flee the wrath to come, and purge myself a little from the rust of sin. For it becometh us first to be purged ourselves, and then to purge others; to be wise ourselves, and then to instruct others: to be made light ourselves, and then to enlighten others; to come near to God, and then to draw on others: to be holy ourselves, and then to hollow others; to lead with our hands; to counsel them with wisdom. Hear also how Barnard accordeth thereunto upon the very same consideration, saying, 
n Bernard. S●r. de conuers. ad Clericos. cap. 30.  It is a very great and wonderful thing to be a Minister of Christ, and a disposer of the secrets of God: the order of peacemakers is far above you, unless peradventure the degrees before declared being altogether omitted, it is your pleasures to leap up rather then to ascend. Yet I would to God, that whosoever so entereth, if it were possible, might minister so faithfully, as confidently he thrusteth himself in. But hard, peradventure, and almost impossible it is, that from the bitter root of Ambition, should proceed the sweet fruit of Charity.  
For use then of this point two sorts of people may take this, 
The Use.  as a just check unto them for their boldness of intruding themselves into God's Harvest: First, the Popish mass-priests, Secondly, the Pr●ting-Precise Upstarts of our time; both which (I fear me) fulfil that judgement upon this good Land, that Esay foretold, should come upon judah by her neighbouring enemies, Egypt and Assur, saying, that 
o Esay 7.18.19  the Lord shall hiss for the Fly that is in the uttermost parts of the Rivers of Egypt, and for the Bee, that is in the Land of Assyria; and they shall come, and shall rest all of them in the desolate Valleys, and in the holes of the Rocks, and upon all thorns, and upon all bushes. For 
p Pt●lom. Geogr. lib. 7. c. 16. tab. 4. Asiae.  Egypt and Assur, that upon the south-west, and this upon the north-east, did not so much molest poor judah, with corporal conflicts, as the Popish Priests, and peevish Precisians disturb the peace of our Jerusalem; those, as the Flies of Egypt issuing from Rome, and Spain, upon the Southside; these, as the humming and singing Bees of Assur, swarming out of the East-parts unto us, resting themselves in the most secret retiring places of Cities and Country amongst thorns and bushes, that is, poor seduced people, who if they repent not, 
q Heb. 6.8.  are near unto cursing, and whose end is to be burned. For observe the fit resemblance of those, with Flies of Egypt, and of these with the Bees of Ashur. Those are like the Egyptian Flies, First, origine: in the offspring. 
Against Popish Priests.  For as the Flies of Egypt rise 
r Herodot. lib. 2. & Diodor. Sicul. lib. 3. cap. 3.  out of the slime deeply settled in fenny places, by the overflowing of Nilus: so come our Popish Masse-lings out of the slimy pit of the overflowing Antichrist, as 
s Revel. 9.2.  the Locusts came out of the smoke, that arose from the pit. Secondly, motu: in motion, and agility. For as 
t Plin. lib. 7. cap. 2.  the Flies skip here and there, and seldom settle themselves, but on raw sores: so these thieves range every where, yet seldom or never make any long abode, but only, in the houses 
u 2. Tim. 3.6.  of silly women laden with sins, and led away with divers lusts, or of simple men, who are ruled by their Wives, either to wink at such guests, or to give them solemn entertainment, 
x reve. 13.16.  having received from them the mark of the Beast. Thirdly, levitate: in lightness of substance. For as those Flies are of no weight, or substance: so these hollow Fathers are altogether void of grace and good learning, verifying that saying of old BONIFACIUS, 
y Hedio lib. 8. cap. 9 & Gowla●t. tom. 1. Catalogue. lib. 8. pag. 640.  Before-times there were but wooden Cups, yet golden Priests; but now it is otherwise, golden Cups, and wooden Priests. For to examine what learning their jesuits have, we need go no further then to the report 
z watson's Quodlibet. q. 3. art. 6.  of their Secular Priests, and the Sorbonists 
a Apud Anticott●n.  of Paris, who utterly condemn their dictate divinity, and their teaching of other learning only by Epitomes, to the utter neglect of the Original Authors: and for the skill of our Secular Priests, howsoever blundering 
b Brislow motive 31. & ibid. D. Fulke.  Brislow boasteth, and braggeth of their sufficiency: yet cannot I see upon what grounds such brags are built, since so many as I could yet see of their Newcut Shavelings, such as Bishop, Breereley, Walsingham, etc. are, but old Fools in new Coats, flourishing anew those overworn arguments, which Harding, Allen, Stapleton, Sanders and Dorman, with other such monstrous 
c 2. Sam. 21.22  sons of Harephah, devilishly devised against holy DAVID, I mean, Christ jesus, whose strong men, by their Master's most gracious assistance, put all such uncircumcised Philistims to flight. So that now, albeit their great god Beelzebub send daily out these Flies, as thick as dust: yet, abige muscas puer, said 
d Cic. lib. 2. de Orat.  he in Tully, a small flap will cause them all very quickly, either fly or die, as appeareth by private Conferences, and public Colloquies had by sundry of our Divines with their Priests and jesuits at 
e Vid. Osiandr. p. 2. Centur. 16. lib. 4. ad Ann. 1600.  Baden, Ratispone, and other places. For the words 
f Eccles. 10.12  of a wise man's mouth are gracious: but the lips of a Fool will swallow up himself. But leave we these awhile in their Winter-holes. The other sort of noisome Vermin, are fitly resembled to the Assyrian Bee in two respects: First, of sound. Secondly, of sting. 
Against our pra●ing Precisians.  Of sound: For as Bees, especially Drones, fill all ears with humming, wheresoever they fly: so these men perceiving, that 
g 1. Cor. 9.15.  a necessity is laid upon Christ's Ministers to preach the Gospel, turn preaching into prating, loading their Hearers with an hideous sound of witless words, tending to no purpose. For first, following their own humour, they flee their Text, shooting as far off it, as 
h Laert. in Diogene.  Diogenes his Archers did from their mark: Secondly, all their course of edifying is to pull down by thundering threatenings of the Law, what they should seek to rear up by the comforts of the Gospel Thirdly the matter of their discourses, if any wiseman will spend time to displume them, will be certainly found, but either the feathers of other Fowls like 
i Aesop. fab. & Horat. lib. 1. Ep. 3.  Aesop's jay, or else like 
k Plutarch. in Apophtheg. Laconicis.  the Laconians Nightingale unfeathered. Nil nisi vox; an huge heap o● words, but no matter at all; that we may well use against these Hornets those good words of the Preacher, 
l Eccles. 10.11  Surely, the Serpent will bite without enchantment, and a Babbler is no better. For, secondly, see their sting, which as the Bee carrieth in her tail: so these always put forth in the last act of their Interlude, wherein we shall find upon good search and right view, either Error against true Doctrine, or Schism against Church-Discipline, or Hypocrisy against Holiness, to manifest themselves for the natural Progeny of the ancient Catharites in Asia, Novatians in Eur●pe, and Donatists in Africa described by Saint PETER, 
m 2. Pet. 2.17.  to be wells without water, and clouds that are carried with a tempest, to whom the mist of darkness is reserved for ever; being as 
n Epiphan. haeres. 59  Epiphanius saith, like the Basiliscus, stately in name, as if they were pure; but dangerous in nature, killing men, before men know them: and all through hypocrisy, for which they may rightly be termed, as our Saviour called the Heretical and Hypocritical Pharisees, 
o Math. 12.34  a generation of Vipers, which being evil, cannot speak good things. For 
p Pl●n. lib. 11. cap ●7.  as the Viper hath his teeth covered over with his gums: so these men seem 
q Pis●at. in Scho●. sup. 3. Mat  hurtless, their malice being covered, only with a show of holiness. But as the Viper being full of poison, upon the pressing of his gums, through the dints of his teeth, infuseth his venom: so these most poisonous and pestilent Polypragmons, upon a pressing pinch, will power out their malice and vengeance under sugared terms and sweet words, as 
r Psal. 10.10.  he who croucheth, and humbleth himself, that the poor may fall by his strong ones: that we may well exclaim against such Serpents in these true words of sweet Chrysologus, 
s Chrysolog. Ser. 7.  Hypocrisis subtile malum, secretum virus, venenum latens, virtutum sucus, tinea sanctitatis: Hypocrisy is a subtle mischief, a secret poison, an hidden venom, a false dye of virtue, a moth of holiness. But falsehood will fail: neither Fly nor be shall trouble us long, since a Day draweth near, wherein all shall appear in their own proper likeness, that what God only now seethe in secret, then shall be manifest in the sight of all men, as 
t Math. 10.27.  there is nothing covered, that shall not be revealed, and hid, that shall not be known; for the 
u 1. Cor. 3.13.  Day shall declare it, because it shall be revealed by fire. Yet in the meanwhile, 
x Cantic. 2.15  Take us the Foxes, the little Foxes, that spoil our Vines: for our Vines have tender Grapes, saith the Spouse to the Pastors and Magistrates of Israel, who are 
y Act. 20.28.  to take heed unto themselves, and to all the Flock, over which the Holy Ghost hath made them Overseers, seeing that 
z Prou. 20.8.  a King that sitteth in the Throne of judgement, scattereth away all evil with his eyes. For these noisome Vermins are not so hidden and secret, but that by diligent and wary search they may be found, and rid out of our Coasts by a most ready course.  
For the Flies will quickly be voided by the often sweeping of our Houses so cleansed from dust: the Mass Priest cannot stay where Ecclesiastical Visitations are frequent, for wiping out the filth of Idolatrous Superstitions, that both Churches may be cleared of Buyers and Sellers, as our 
a john 2.13. Matth. 21.11.  Saviour purged the Temple of Jerusalem twice; and Churchmen may be clean from all such pollution, as may give occasion for Flies to swarm, as the 
b Esay. 52.11.  Prophet said, Be ye clean, that bear the Vessels of the Lord. And as nothing can better keep the humming Bees within their Hive, than a sharp cold wind; so nothing more restraineth Hypocritical Schismatics, than severity of Discipline; For as 
c Prou. 25.23.  the Northern wind driveth away rain: so doth an angry countenance, a backbiting tongue.  
Reverend Fathers, sat verbum sapienti. To prevent Flies and Bees, no way in the World can be devised better, then besides your personal severity, the seasonable appointment of some good Sweeper's, who by the force of CHRIST'S 
d Matth. 3.11.  fan may make clean the floor, and gather the wheat, and burn up the chaff with unquenchable fire. For 
e Matth. 9.39.  the Harvest is great, but the Labourers are few: but if those few were fit men, less were your labour, and greater your gain. Wherefore to help all, Saint Paul hath given a good rule to Timothy, for all you to follow, 
f 1. Tim. 5.22. Vid. Danae. ibid.  Lay hands suddenly on no man: neither be partaker of other men's sins: keep thyself pure. For you are those 
g john 10.3.  Porters, which open the door unto the good Shepherds, who only are to admit good Shepherds to a Flock, by whom a very great part or your care is eased, it they be fit to sweep out the dust of Superstition for prevention of Flies, and careful to hold by regular conformity, the strength of true discipline, to keep in the Bees.  

h Horat. lib. 1. Ep. 18.  Qualem commends, etiam atque etiam aspice, ne mox  
Incutiant aliena tibi peccata pudorem:  
That is, 
Look well whom ye to Cures shall name,  
Lest others sins bring you to shame:   
And with shame, grief: and with grief, blame. For if the blind lead the blind, both shall fall into the ditch. And so I come  
§. III. To the second main part, 
The second Part.  the simple hearer. [Shall they not both fall into the ditch?] Where the ditch is double; the former, of sin and error, as, 
i Prou. 22.14.  The mouth of strange women is a deep pit: he that is abhorred of the Lord, shall fall therein: the latter, of punishment and destruction, as, God 
k Psal. 55.23.  will bring the wicked into the pit of destruction, and as Hell is called the 
l Revel. 9.3.  bottomless pit. For both the blind Leader, and the blinded people, shall fall into both these ditches by their degrees: into the former, here in this life, while they 
m 2. Tim. 3.13.  wax worse and worse, deceiving, and being deceived. For, 
n Psal. 125.5.  such as turn aside into their crooked ways, the Lord shall lead them forth with the workers of iniquity: but into the latter, after their departure out of this world, as the rich 
o Luke 16.23.  Glutton was tormented in Hell: whither 
p Psal. 9.17.  the wicked shall be thrown, and all the people that forget God. For 
q Esay 5.14.  Hell hath enlarged herself, and hath opened her mouth, without measure: and their glory, and their multitude, and their pomp, and he that rejoiceth, 
The Doctrine.  shall descend into it. So that hence we may gather an infallible truth, that those, who without due trial, or examination, will stiffly depend upon false Teachers, shall most surely, with those false Teachers, fall into uncertain errors, unto most certain dangers and destruction. For so the holy Ghost hath taught us, first, by the Prophets, both Esay, 
r Esay 9.16.  saying, The Leaders of this people cause them to err: and they that are led of them, are destroyed: and jeremy in God's Person exclaiming thus bitterly, 
s jerem. 50.6.  My people have been lost sheep: their Shepherds have caused them to go astray: they have turned them away on the Mountains; they have gone from Mountain to Hill; they have forgotten their resting place. Secondly, by our blessed Saviour, thus denouncing, 
t Matth. 23.15  Woe unto you, Scribes and Pharisees, Hypocrites: for ye compass Sea and Land, to make one Proselyte; and when he is made, ye make him twofold more the child of hell than yourselves. Thirdly, by S. Paul, marveling 
u Galat. 1.5.  that the Galatians were so soon removed from him that called them into the grace of Christ, unto another Gospel, which yet is not another; albeit there be some that trouble them, and would pervert the Gospel of Christ. For as 
x Prou. 25.19.  Solomon saith, Confidence in an unfaithful man in time of trouble, is like a broken tooth, 
y Vid. Ze●ner. lib. sacr. similitude. simili. 56.57  which is more cause of grief then gain, and a foot out of joint, that will pain us, and hinder our way: because a faithless friend, such as all blind Leaders are to the blind, is just like 
z Esay 36.6.  to the staff of the broken reed of Egypt, whereon if a man leave, it will go into his hand, and pierce it; yea, rend 
a Ezech. 29.6.  the shoulder, and make their loins be at a stand. For such relying upon liars both benumbeth the hands, to hinder the nimble practice of good things, and setteth both shoulders and loins out of joint, to shake their constancy in the settled profession of spotless Truth; that the old 
b Apud Erasm. Chiliad. tit. Jgnorantia.  Grecians might well advise their younglings, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Neither to use a blind Guide, nor yet a witless Counsellor. For, as saith TERTULLIAN, 
c Tertull. lib. de prescript. adverse. haeres. cap. 14.  Tu qui proinde quaeris, spectans ad eos, qui & ipsi quaerunt, dubius ad dubios, certus ad incertos, caecus ad caecos, in foveam deducaris, necesse est: Thou who therefore searchest (to find,) looking to them who also seek, doubtful to the doubtful, certain to the uncertain, blind to the blind, it must needs be, that thou must be led into the ditch.  
Wherefore for Use of this truth; 
The Use.  We are to give most diligent attendance to a double exhortation, which the holy Ghost much presseth: the former is for caution; the latter for trial. The former is, 
1. For Caution.  that we should all beware what Guides we follow, or what Teachers we learn by, as it is said, 
d Matth. 7.15.  Beware of false prophets; and take heed & beware 
e Matth. 16.6.  of the leaven of the Pharisees and of the Sadduces: and I beseech you, 
f Rom. 16.17.  brethren, mark them which cause divisions and offences, contrary to the doctrine which ye have learned, and avoid them: and 
g Philip. 3.2.  beware of dogs, beware of evil workers, beware of the concision. And so in many other places.  
For if we be Shepherds of the Flock, and Ministers of the Gospel by the calling of Christ jesus, we are not to propose for our imitation unto our selves, the lewd example of Idol 
h Zach. 11.17.  shepherds, which feed themselves, and not the Flock, lest thereby we be utterly deprived, either of our places, as God 
i jerem. 23.4.  will then provide him other Shepherds, or of true comfort in those places, wherein, through idleness we do no good, ●laying, not feeding, kill, not leading, not saving the soul, but showing the skin of a wandering sheep, to the dangerous aggravation of that great account, which we must make to him, who 
k Ezech. 34.10  will require his sheep at our hands, when those nominal Rabbis, whom we placed before our eyes for patterns in the use of our Pastoral charge, shall feel the same smart for this sin, of bringing in a skin without a carcase. For, as S. 
l August. lib. de Pastor. cap. 10.  Augustine saith, What shall it profit him, that he bringeth the marked skin? The good Man of the house inquireth for the life of the sheep. But a bad shepherd bringeth the skin.  
Or if we be Sheep, yet are we to beware what Shepherd we follow, lest he prove, either a Thief, or an Hireling, either an intruder, or an idle loiterer, or, which is worst of all, a ravenous Wolf. For 
m john 10.5.  the good sheep, because they know not the voice of a stranger, will not follow, but flee a stranger; as the 
n Theodorit. lib. 4. histor. Eccles. cap. 19 & 20.  Orthodox Christians of Alexandria in Egypt forsook the Church, wherein the vile Arian Lucius did preach, after the death of good Athanasius, and upon the most injurious disturbance of the Reverend Bishop PETER. The 
o Prou. 20.12.  hearing ear, and the seeing eye, the Lord hath made even both of them, that the 
p job 34.3.  ear may try words, as the mouth tasteth meat. For the 
q Prou. 14.15.  simple believeth every word; but the prudent man looketh well to his going. And the latter exhortation of the Holy Ghost is, 
2. For Trial.  that we should most diligently try out who are the good Guides whom we may follow rightly, (as Saint Paul saith) 
r 1. Thes. 5 23.  Prove all things; hold fast that which is good: And S. john secondeth him more particularly, 
s 1. john 4.1.  Believe not every spirit, but try the spirits, whether they are of God; because many false prophets are gone out into the world. For all is not Gold that glistereth, nor Silver that shineth: and therefore 
t Prou. 17.3.  the Fining-pot is for Silver, and the furnace for Gold: all doctrines are not Orthodox, albeit they are set forth with the most enticing words of man's wisdom, neither yet are all Doctors right disposers of the secrets of God: and therefore God's Word is as the touchstone, & our faith therein is as the file, by which we may make good trial and proof both of Doctrine and Doctor. 
u Plutarch. lib. de solert. animal.  Plutarch reporteth of the Fo●es in Thrace, a cold Country subject to much frost, and so to be covered in Winter with much Ice, that when they are to pass over any frozen pool, they come to it very sizely, and lay down their ear unto the ground, to hearken if any stream of water run bubbling underneath the Ice, which if they find, than back they go, as from an unsound and dangerous passage; otherwise if they hear nothing, they pass over boldy as upon solid ground. This natural subtlety of wary Foxes is of us to be followed, who in this cold world, wherein zeal is quenched, have very many Icy, glassy, and slippery ways to pass, I mean, many dangerous conclusions, both for Doctrine, and manners to admit of: for 
x 1. Cor. 14.10  there are many kinds of voices in the world, and none of them without signification. Our best course than is to lay down our ears and understandings unto the ground and foundation of all positions, that if there be any under-water, that is, any subtle streams of erroneous doctrine cunningly conveyed under smooth and fine speeches, we may avoid the danger of falling; otherwise if it prove sound upon our due trial, we may boldly march on with good luck to our honour of so wise, prudent, and provident discerners of spirits and doctrines, and that by the example of many good men, as 
y 1. Reg. 22.8.  jehoshaphat, who suspecting the unicent and agreement of Ahabs' four hundred false prophets, said, Is there not here a Prophet of the Lord beside, that we might inquire of him? and the 
z Act. 17.11.  Noblemen of Berea, who upon Paul's preaching received the Word with all readiness, and searched the Scriptures daily, whether those things were so: and the jews 
a Act. 25.25.  at Rome, who desired to hear from Paul of Christianity, and after they had heard him, reasoned much amongst themselves. For as Tertullian well 
b Tertull. de prescript. cap. 9  adviseth, Quaerendum est, donec invenias, & credendum ubi inveneris, & nihil ampliùs, nisi custodiendum quod credidisti: Thou must seek, till thou findest; and believe when thou hast found: and then no more, but thou must keep, what thou hast believed.  

A great Question. How, and by what means may we know true Teachers, and good Guid●s.  But here peradventure some one careful Christian, or other will demand, how, or by what means he shall try, or know good Spirits from bad, right Teachers from wrong. To whose just demand, I easily make this answer, that God in his goodness hath given us his Children, both Means to try, and Marks to know good Spirits from bad, right Teachers from wrong. For the means, which GOD hath given us, by which we may try blind, 
The first Answer of the means to try them.  and yet blinding Guides, are in number five; first, the Spirit of God, secondly, the Word of God, thirdly, the sum of their calling, four, the testimony of ancient Fathers, fifthly, the conference with holy Brethren.  
For first, God's Spirit is 
c Vid. Caluin. har. Euangel. in Math. 7.15.  a means of this trial, 
The first means.  when he giveth to the faithful that excellent gift of 
d 1. Cor. 12.10  discerning spirits, which is no natural perspicacy, or sharpness of judgement, but 
e Vid. Ambros. Aquin. & Marlaor. in 1. Cor. 12  a supernatural light and clearness of understanding, by which the godly both quickly and thoroughly perceive a plain difference between men speaking by the Spirit of God, and by the deluding spirit of the Devil, as 
f 1. Reg. 22.8.  jehoshaphat found the false prophets of Ahab, and 
g Nehem. 6.13  Nehemiah perceived that God had not sent SHEMAIAH the son of DELAIAH, but that TOBIAH and SANBALLAT had hired him to pronounce that Prophecy against him.  
This gift more abundantly appeareth in the full time of the New Testament, as we may find not only by 
h Act. 5.1.2, etc.  PETER'S discovery of ANANIAS and SAPHIRA their treachery, or 
i Act. 16.15.  Paul's expulsion of the spirit of divination out of the Maid at Philippi, but by the continual course against Heretics, who no sooner appeared, but were discovered either by the Counsels, or by other good Christians, as Saint john said to all the faithful in general, 
k 1. john 2.27.  The anointing that ye have received of him, abideth in you; and ye need not, that any man teach you; but as the same Anointing teacheth you of all things, and is Truth, and is no lie, and even as it hath taught you, ye shall abide in him.  

Ob.  For, albeit, that peevish Papist STAPLETON 
l Stapleton in Promptuar. Cathol. dominic. 7. post P●ntec. §. 1.  would limit this gift only to the learned Teachers and Masters of Israel, because it seemeth by the Apostle, to be appropiated only to 
m 1. Cor. 12.10  some, & that albeit all Christians have a general judgement of any doctrine: yet the particular determination of truth or falsehood in any point belongeth to the Church, and the Masters therein assembled in Counsels, as the Apostles and Elders 
n Act. 15.6.  were at Jerusalem:  
Sol. 1 Yet we find it otherwise in all God's Children, who being endued with the 
o Rom. 8.14.  Spirit of Adoption, are directed by the same Spirit, 
p Heb. 5.14.  through long use and custom, to discern both good and evil: as the Spirit 
q 1. Cor. 2.10.  searcheth all things, even the deep things of God, so far as God thinketh it necessary for those his Children to know; who in this respect are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
r Esay 54.13. john 6.45.  all of them taught of God, 
s jerem. 31.34.  from the least of them to the greatest of them, to know the Lord. And therefore where the Apostle saith [to another discerning of spirits,] Sol. 2 it is no such appropriation to one or some, as can or doth hinder the gift from all, seeing the Apostle so speaketh not in regard of the substance of the gift, which goeth with God's Spirit, but of the measure, and use thereof, which some may have more than others, as To every 
t Ephes. 4.7.  one of us is given grace, according to the measure of the gift of Christ: and yet not gave it for themselves alone, but for others also, who by their skill may be directed to flee false prophets; as thereupon all Counsels, wherein the Learned are Sol. 3 assembled to determine of Controversies, are 
u Vid. Whitaker. contr. 3. q. 3. c. ●. arg. 2. & D. Willet. Synops. Papis. pag. 110.  Ecclesia repraesentativa: A Congregation of the Learned, representing the whole bod● of the Church of Christ, wherein not only Bishops, but also any other faithful and learned men may be called to give suffrage, as well, decisiwm: of deciding, as consultiwm: of counseling, concerning points of faith, which as their Pope 
x Apud Gratianum, dist. 96. can. 4.  Nicholas the first said, is universal and common to all, and pertaining not only to the Clergy, but also to Lay men, even altogether unto all Christians; as in the Council of Jerusalem were gathered the Apostles and the Elders, with whom 
y Act. 15.22.  the whole Church there gave their assent also. So that if this gift of discerning spirits be amongst the Learned, assembled in Council, it is a means sufficient enough, unto any good Christian for trial of spirits, since as they all assembled have it together, any faithful man may have it to himself in particular, because both the 
z Psal. 51.12.  Spirit being free as the wind to blow 
a john 3.8.  where it listeth, 
b 1. Cor. 3.17.  giveth liberty to the Saints 
c 1. Cor. 6.2.  to judge, and the Council being assembled for the good of the Church, is a special direction to all the true members of that Church whose Council it is, to approve or disprove according to their judgement, as Constantine 
d Apud Eusebium lib 3. de vit. Constant. cap. 18.  called the consent of a general Council directed by God's Spirit, the explanation of the will of God, to which all and every Christian is to agree; and as good Saint Augustine 
e August. lib. 1. de Baptis. contra Donatist. cap. 18.  termed the sentence of a general Council, to be the consent of the whole Church.  

2. Means.  But to pass forward, lest this good gift of discerning spirits might be or seem to be a delusion, therefore a second means is added hereunto, which is the written Word of God, comprised in Canonical Scriptures. For this is a most sanctified & sovereign means thus ratified by the Prophet, 
f Esay 8.20.  To the law, & to the testimony: if they speak not according to this word, it is because there is no light in them: thus reckoned of by the Apostle, 
g 1. Tim. 3.15.16.17.  the holy Scriptures are able to make thee wise unto salvation through faith, which is in Christ jesus: for all Scripture is given by inspiration of God, and is profitable (see the uses thereof) for doctrine (to wit, of truth,) for reproof (of error,) for correction (of a bad life) for instruction in righteousness (unto a good life,) that the man of God may be perfect, thoroughly furnished unto all good works. For the old and new Testament is (as saith 
h Basil. de rectâ fide.  Basill) the treasure of the Church; the holy books of divine Scriptures are (as saith 
i Isidor. Pelusiot. lib. 1. Ep. ●69.  Isidorus Pelusiota] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the very ladders, by which we climb up to God, because 
k August. tom. 4 lib. de b●no viduitat. cap. 1.  the holy Scripture hath fastened a rule unto our doctrine, lest we should presume to understand more than it behoveth us to understand, but that, as he saith, we may understand according to sobriety, as God hath given to every man the measure of faith: therefore it is not my part to teach you any other thing, but to expound unto you the words of the Teacher, and to dispute of those things as God hath given.  

Ob.  But here again Doctor Stapleton is 
l Stapleton ubi supra.  carping against this means also, granting what we say to be true, yet adding three things, first, that the Word of God is not the Scripture only: secondly, that the common sort of the faithful doth not understand this Word of God so exactly, as that they can judge of every new doctrine by the same Word of God, and in the causes and grounds thereof: thirdly, that the proportion of faith which ruleth against new doctrine, is the now approved and received faith of the Church. 
Sol.  All which exceptions are but beggarly craving of what will not be granted neither to him, nor to any Papist now living in the world. For the first point is most false, and a flat derogation to the sufficiency of the Canonical Scriptures, which only contain the whole revealed will and Word of God, as besides the Scripture itself, which 
m Deut. 4.2. & Revel. 2●. 18  curseth those that add thereunto, and Fathers alleged by 
n Morn. in praefat. de Eucharist. & Polan. cap. 1. symbol. Theolog. etc.  our side, and yet not answered by any of their Wranglers, even 
o Aquin. 1. p.  Aquinas and Catetane their own great Rabbis have plainly avouched, he saying, that our faith relieth upon the revelation made to the Apostles and Prophets, who writ the Canonical books, but not upon the revelation if any be made to any other Doctors: this 
p Caietan. in 2. Tim. 3.16.  expounding the word (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by divine inspiration) as the special difference between Gods written Word, and all human inventions. And the second point is no better, being an uncharitable debasement of God's children, who may be as S. Paul was, 
q 2. Cor. 11.6.  rude in speech, but not in knowledge. For since God's Spirit, 
r john 16.13.  which is the Spirit of Truth, leading into all truth, may be in Amos, as well as Esay, may be in unlettered Idiots, as well as in a learned rabbi, we cannot with any godly reason debar simple men from the knowledge of the Scriptures, which are not the 
s Esay 13.12.  sealed book, but 
t Habbac. 2.1.  written so plain, that a man may run and read them. And therefore albeit they cannot, out of Scripture exactly decide, like a learned schoolman , a point of Controversy, yet may they, by Gods enlightening grace, attain to so much knowledge of godliness out of the reading and hearing of the holy Scriptures, as may, through God's acceptance, suffice for their salvation, according to their measure, as the Apostle exhorteth, 
u Col. 3.16.  Let the Word of God dwell in you plenteously. For hereby, saith 
x Hieronym. in 3. Coloss.  Hierome, is declared, that Lay men must have the Word of Christ, not only sufficiently, but abundantly, and so teach and warn themselves mutually.  
But thirdly, where he seemeth to tie the proportion of faith to the Church, & not to the tenor of the Scriptures, I marvel how he dare so serve from the Scriptures, which 
y Clem. Alex. lib. 6. Strom. August. lib. 2. contra Cresconium Grammatic.  all the Fathers call, The Ecclesiastical Rule both of faith and manners. For what is this analogy, or proportion of faith, but 
z Vid. Hyperium lib. 2. de Theol. cap. 35.  the true agreement which one part of the Scriptures hath with another, to make up one faith? Fides, 
a Tertull. lib. de prescript. adver. h●r. cap. 14.  saith TERTULLIAN, in regula posita est; Faith is placed under a rule, to wit, of Law and Gospel, that it should not depend upon Man, but upon God; and that it should be made known by it own only principles, which are the Books of Canonical Scriptures, the only best and Authentic 
b john 5.39.  Witnesses of jesus Christ, the 
c Heb. 12.2.  Author and finisher of our faith. As then the Lawgiver is the best Interpreter of himself: so let God in the Scriptures have the place both of Text and of gloss, 
d Psal. 51.4. Rom. 3.4.  that he may be justified in his sayings, and clear when he is judged. For, 
e Irenaeus lib. 3 adverse haer. c. 12.  ostensiones quae sunt in Scriptures, non possunt ostendi, nisi ex ipsis Scriptures, saith IRENIE: Doctrines in Scriptures cannot be declared but out of the Scriptures. Whereupon 
f Tertull. lib. de veland▪ virginib. cap. 3.  Tertullian thus cutting off all customs or prescriptions which seem upon pretence of antiquity to derogate from truth, crieth out, Exurge Veritas; Arise up, Truth; & quasi de patientiâ erumpe, and break forth out of thy patience: nullam volo consuetudinem defendas; I will not have thee to maintain any custom: Ipsa Scripturas tuas interpretare, quas consuetudo non novit: Do thou interpret thy Scriptures, which custom hath not known: si enim nosset, nunquam esset: for if it had known them, it would never have been.  
Therefore, notwithstanding these cavils of an hellish Locust, we have now two tried means, whereby we may find out good and bad Ministers, God's Spirit, and God's Word, which of themselves were sufficient, if our strength were answerable: but seeing we are weak to wield such weapons without some help, therefore God hath given, and good men have observed three other good, yet secondary means, by which, together with the Spirit, and the Word, we may quickly discern between good and bad Guides. And the first of these, 
3. Means.  which is the third in order, is, as we noted, the sum of their calling described unto us in holy Scripture, first, in their Ingress: secondly, in their Progress: thirdly, in their Constancy and true perseverance.  
Their Ingress is by a lawful calling from God, as 
g john 3.27.  a man can receive nothing, except it be given from above, and that both inwardly and outwardly: Inwardly, by special endowment of ability, and willingness, wrought by God's Spirit in their honest education, or training up to learning, upon the certain conscience of which fitness, they may as lawfully crave admittance, as Ahimaaz did of joab, 
h 2. Sam. 18.22  to run unto DAVID; otherwise not, lest they prove but either bold intruders, or unconscionable undertakers of so honourable a Calling, which they cannot discharge, as there are too many now adays blue coats turned to black, who make the ministery the last remedy or means of maintaining themselves, to verify our old English Proverb, When he is good for nothing, then make a Priest of him. But who is sufficient, 
i 2. Cor. 2.16.  saith the Apostle, for these things?  
Well. To his inward endowments he must outwardly ●ee ordained, and put apart unto that great Work, by the laying on of hands, as were 
k Act. 13.3.  Saul, and Barnabas, 
l 1. Tim. 4 14.  Timothy, and other 
m Tit. 1.3.  Presbyters in Crete, by Titus. For this good order is a necessary let and stop against all jereboams' 
n 1. Reg. 13.33  Priests, who being of the basest people, commonly without both learning and honesty, would consecrate themselves for Priests of the high places: as at this day, Swen●kfel●ians, Libertines, Anabaptists, Brownists, Familists, and such other addle-brayned and idle Illuminates presume to do, without any ordinary calling or appointment of their Superiors, like 
o jerem. 23.21.  those prophets, which ran when God sent them not. But forward.  
The Progress of a good Guide is, when to his uttermost he seriously laboureth to perform all those duties of his Office requirable at his hands, as they are set down in many places of holy Scriptures, especially in 1. Tim. 3. and Tit. 1. where, as Chrysostome well 
p Chrysost. hom. 10. in 1. Tim. 3.  observeth, what he speaketh of one, agreeth unto all, that are good Guides.  
But who shall examine this? Not the people, 
Ob.  saith 
q Stapleton ubi supra.  STAPLETON, they being but sheep; but other Shepherds, or the whole Company and Community of Priests, and especially the head of the Shepherds, Christ's Vicar on earth must judge and know this.  
But I answer: First, 
Sol.  that if by Christ's Vicar he mean the Pope, he beggeth a question that will not be granted, since the Pope is neither the Vicar of Christ, but 
r Vid. Sermon in 1. joh. 2.18.19.20.  Antichrist himself, neither hath he more power or authority to make this scrutiny, than any other Prelate, since, as in 
s Cyprian. de unitate Ecclesiae  Cyprians judgement, the other Apostles were equal to PETER. So in 
t August. lib. 2. de baptis. cap. 2.  Augustine's opinion, other Bishops in their Dioceses have as great power and authority to judge of their inferiors, as hath the Pope in his place, it being the Decree 
u Concil. Carthag. 1. apud Cyprian. & August.  of the Council of Carthage, that none should call himself a Bishop of Bishops, or by a tyrannical manner force his fellows to a necessity of obeying, since every Bishop, according to the licence of his liberty and power, hath his own judgement. Secondly, that the censure Ecclesiastical, which either Priests in a Council, or Bishops in their Consistory, may lawfully give of Ministers according to the Apostolic rules, and Canons Ecclesiastical, is no let or hindrance to private men from their secret examination, and trial of good or bad Ministers, by comparing their doctrine and lives with the Word of God, for their own private quiet, and good satisfaction, they being bound 
x Act. 20.32.  to slay the Wolf, and discover the 
y john 10.3.  Thief as much as they may. For as in the Law, every 
z Deut. 13.4.  man's hand was to be stretched out against the Intiser unto Idolatry; so are we all in the Gospel, bound by our faith and love in Christ, 
a 1. Cor. 16.20  to detest with execration all those, be they Ministers or people, who love not the Lord jesus: as every one, who will but examine the state of the Popish Clergy by the Apostles rules, shall find that they have good cause to flee such, both Heretics and Hypocrites, who serve so far, both in their doctrine and in their lives, from, not only the rules of the blessed Apostle, but also from their own Canons, which I need not produce, being freed from that labour, by the diligent and most godly pains of divers most worthy and reverend Divines of the Reformed Church, as yet not answered by any Papist, referring all who hear me, to the reading of 
b Beza. Confess. cap. 7.  Beza, 
c Heming. in Antichrist. machis.  Hemingius, 
d Hinder, cap. 13. Theolog. Scho●asticae.  Hinder, and our own good Countryman, the most painful searcher of truth, 
e D. Willet. in Synops. Pap. pa. ●43. ●44. etc.  Doctor Willet.  
Lastly, Constancy and perseverance is a great mark of a good Guide, when we find, that neither Honours nor age will, and doth withdraw him from his former pains, as he is exhorted to be 
f Revel. 2.10.  faithful to the death, and to 
g Revel. 3.11.  hold that he hath, that no man take his Crown, since he 
h Matth. 10.22  that endureth to the end, shall be saved. For albeit he cannot, being old, endure so much labour, as he took when he was young; yet must he pro virili employ himself as much as he can, both for the full discharge of himself, and encouragement of others, who by his grave example will, if Grace be in them, be provoked to pains. 
i Luke 12.43.  Happy is that man, whom his Master, when he cometh, shall find so doing: and happy those people, who are blessed with such a Guide, that leadeth them to life. 
k Dan. 12.3.  They shall shine as the firmament, and be as the stars for ever and ever.  
Now the fourth means of searching and finding out a good Guide from a bad, 
4. Means.  is the testimony of the ancient Fathers, whom we are to read, that from them we may fully perceive what was the tenor of the Faith in the Primitive Church, and examine how these Teachers agree thereunto. For remove not, 
l Prou. 22.28.  saith SALOMON, the ancient Landmark, which thy Fathers have set, that is, as 
m Apud Hieron. in appendice.  BEDA, 
n Tomo. 2. Ortho. dograph.  SALONIUS, and 
o Lavater. Morcer. Remus, Wilcockes, etc.  all our Interpreters do express the Allegory; transgress not the limits of faith, which the Catholic Doctors have set down from the beginning: because no 
p Luke 5.39.  man having drunk old Wine, straightways desireth new: for he saith, The old is better.  
But this means is common, and challenged by the Papists, as making most for them, 
Ob.  who seem to hold most of the ancient Fathers, whom they usually allege for maintenance of whatsoever they hold, yea, compiling whole Volumes, only stuffed with sayings of ancient Doctors, as 
q In Aug. Confession.  Torrensis, 
r Canis. in Catechismo M.  Canisius, and 
s Cocc. in Catholicismo.  Coccius have gathered.  
Therefore to clear the points of this prescription, 
Sol.  it shall not be amiss for any who will try the Truth by the testimonies of ancient Fathers, as did that most Reverend Father, and strong Man of Israel, 
t In his Sermon at Paul's Cross, & in 26. Articl.  Bishop jewel, to take these three Rules for his direction, in judgement of Fathers: The first is, that the Father alleged, 
1. Regula.  be no Bastard, that is, no counterfeit Work foisted into amongst his other Books, by some cozening Babylonish▪ Merchant, that under the name of such a good ●ather, it may be more saleable, and of better admittance. For how many false Writs have come forth o● this kind, and are alleged by craking Coccius, I need not go far to find; their own 
u Sixt. Senens. lib. 2. Biblioth.  Sixtus Senensis, 
x Baronius passin. in Annal.  Baronius and 
y Bellar. lib. de illustr▪ scriptorib.  Bellarmine, discovering more falsehood in this trick, falsehood in counterfeiting of Authors, than I list to rip up, seeing two helps we have to discern true Fathers from bastardly Brats, viz. 
z Hieronym. lib. descriptor illust. in Minulio Felice, & August. Epist. 48. & Hyper. lib. 4. Theolog. cap. 9 observat. 3.  first, phrase or style, secondly, matter or argument agreeing to their age and time. For every Age of the Church had their several Controversies, which ministered occasion of writing to the Learned accordingly.  

2. Regula.  The second Rule is, that we must look to the Edition of the Father's Works, that they be not corrupted and wrested to say more or less than they say: For how wickedly the Papists have of late years, and yet, do abuse the Writings of the ancient Fathers their Index Expurgatorius, and their Copijsts, as Azorius calleth them, do too too manifestly demonstrate: that 
a Vid. Tho. james p. 4 cap. Mysteries of index Expurgator.  being but a Table made by the Inquisitors, of what they will have put in, or taken out of any Author, (as appeareth by those five several Editions in Rome, Naples, Lisbon, Madril, and Antwerp, now of late to their utter shame discovered:) these 
b Vid. Az●rium tom. ●. Institution. lib. 1. cap. 2●.  being certain skilful Writers of old hands, set in the Vatican to copy out old Manuscripts into any hand, as near the old hand as may be, by the direction of the Master of the Palace, or the Cardinals of the Congregation; in truth, thereby as it is justly feared, to make the Vatican Library, which before-times was accounted a Treasury of true Books, now a shop of shameless shifts, whiles for old good Monuments, we shall find foisted into their several Desks, a mass of new base Miniments. But be the Father's true, and truly printed, as the oldest print is best, and most void of villainy:  
Yet here we have a third Rule, 
3. Regula.  to examine the words of any Father alleged, by these three several Touchstones, the first whereof is the Word of God: for 
c Galat. 1.8.  If any man preach any other Gospel unto you, then that ye have received, let him be accursed: the second is the Orthodoxy or right judgement in faith of the former Fathers. For that, saith 
d Tertullian. de prescript. cap. 31  TERTULLIAN, is the Lords and true, which is first delivered: but that is strange and false, which is afterward intruded: the third is himself. For, 

e Ausonius' in Catonis distichiss.  Conueniet nulli, qui secum dissidet ipsi:  
He will not agree with any, who varieth with himself.  A great assurance than it must needs be of credit to that Father, who is constant in his tenant, being agreeable to Scripture and his Predecessors, where 
f james 1.8.  a wavering minded man is unstable in all his ways. So that let them now boast as much as they please of the Fathers on their side; all their words are but wind; their Father's being either Counterfeit, or corrupted, or not well agreeing to Scripture, to their Ancients, or unto themselves, as if we would examine all Coccius his Conclusions, we could now prove as much, as the most famous Thomas 
g Vid. Doctiss. & pijss. D. Morton his Encounter. lib. 1. cap. 12.  Morton hath declared against Parsons in the question of Purgatory.  

5. Means.  The fift and the last means of trying out good Ministers, is conference with good men concerning those things, which we either hear spoken, or see done by Ministers. For it is no trick of a busy-body, or Whisperer, but a godly care arising from zeal, lest we should be through a light belief seduced into error, cunningly couched under soft and smooth terms: as 
h 1. Cor. 14.35  Women are to ask their Husbands at home, if they will learn any thing: and the Spouse in the Canticles is thus admonished, 
i Cantic. 1.7.  If thou knowest not, O fairest among women, go thy way forth by the footsteps of the flock, and feed thy Kids besides the shepherds Tents: For this general good counsel given to the Church by Christ, is sit (as say 
k Gregor. Nyssen. orat. 2. in Cantic●.  Nysseene and 
l Psellus apud Theodoretum in Cantic.  Psellus) for every good soul in the Church, which being ignorant of her own estate (albeit by the 
m 1. john 1.7. Mark,  blood of Christ being cleansed from all her sins, she is made of a black, a comely creature;) must follow the counsel of God's faithful Children, who are 
n Psal. 100.3.  his flock & sheep of his pasture, walking 
o Psal. 84.7.  from strength to strength in this veil of misery, till they meet with God in Zion: because (as saith 
p Gregor. Magnus' in 1. Cantic.  GREGORY,) Whiles she neglecteth to imitate every wise man, she followeth reprobate acquaintance, whom foolishness hath made like unto brute beasts. Wherefore to help out of this error, she must bring her Kids, that is, as 
q Tres Patres, Theodorit, Psellus, Nysse. Grego. Barnard●s, Beza, M●rcer, Guiliel. Thomson, etc.  all interpret, her unclean thoughts and inordinate affections, besides the shepherds Tents, that is, to that order which the Church by her Ministers will prescribe.  
For this is the fruit of spiritual communication, that as knowledge ascendeth: so love descendeth, when Superiors most tenderly respect their Inferiors, to guide them in the way; and Inferiors by obedience grow up in true knowledge, as good ground by sweet dews are cherished for growth. For 
r Prou. 15.31.  the ear that heareth the reproof of life, shall abide amongst the wise. And thus we have the five several means for trial of Guides, which notwithstanding, the carping Cavils of Stapleton and others, are as an hedge on every side set double, to keep us within the ring and compass of saving Truth, against all Errors broached by men of a reprobate mind, whom as we may fully try by these means: so shall we plainly know by their proper marks.  
For the marks by which we know them, 
The second Answer of the Marks.  are the fruits which come from them, as our Saviour forewarned, 
s Matth. 7.16.  Ye shall know them by their fruits. These bring forth fruits, though bad and blasted, like the 
t Esay 5.4.  Vine, which brought wild grapes; and the bad tree yielding only corrupt fruit: for of 
u Luke 6.45.  thorns men do not gather figs, nor of a bramble bush gather they grapes, saith our Saviour, alluding to that common proverb thus expressed by Theognis.  

x Theognis in Epicis.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Non etenim è scylla Rosa nascitur aut hyacinthus.  
Ad semen nata respondent, saith 
y Senec. Ep. 87.  Seneca; Every seed hath his own body, saith the 
z 1. Cor. 15.38  Apostle; Wickedness proceedeth from the wicked, saith 
a 1. Sam. 24.14  David. So that from a blind guide we cannot expect any curious conceit, or profitable performance of necessary duties; that which they bring forth as the best fruit they have, by which they may be known from other men, being bad and base, most vile and villainous, whether we respect their doctrine, or their life. For 
b Vid. praecipuè Aquinat. in Catena & Marlaoratum. Maldonat. Tossanum, Piscatorem & Stellam in Luc.  all learned men, whom I have seen upon the Gospels, think these two to be the fruits & marks by which good Ministers are known from the bad, and their thoughts are grounded upon good reason, since both Doctrine is termed the 
c Esay 57.17.  fruit of lips, which God createth to good men's peace, as he said, 
d Soc●ates apud Diog. Laertium  Loquere ut videam, Speak, that I may know what is in thee: for 
e Meander in Senarijs.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a man's fashions are known by his speech: and life or actions are, if they be good, called 
f Philip. 1.11.  fruits of righteousness, as sins are called 
g Gal. 5.20.  fruits of the fl●sh. Now than first for the doctrine of bad Ministers, 
1. Mark.  it is known to be wicked by its both unheardof newness, & inbred naughtiness. The newness of their doctrine is found out by the late sowing thereof: for when 
h Math. 13.25.  the good Husbandman had sown his good seed, than came the envious man by night (as 
i john 3.20.  he that doth evil, hateth the light) and sowed the tars. In omnibus veritas imaginem antecedit: postremò similitudo sequitur, saith 
k Tertull. de prescript. adverse. haer. cap. 29.  Tertullian; that is, In all things truth goeth before the image thereof, afterward followeth the resemblance. For praecedunt Creatoris bon●, sayeth 
l Petrus Chrysologus Ser. 96.  Chrysologus, the creators good things go before: mala Diaboli post sequuntur: the bad things of the Devil follow after; ut malum, quod est ex Diaboli, sit accidens, non natura; that the evil, which is of the Devil, may be an accident, and no substance. The naughtiness of the same will be evidently perceived by these several contents, since as Theodorite 
m Theodorit. lib. 3. haer. fab. in praefat.  well observed out of his own great experience, Impia & execranda dogmata per se sufficiunt ad suum patrem ostendendum: impious and cursed doctrines are sufficient of themselves to show their father, who is the Devil, whiles they breath & belch out either blasphemies against God, as in 
n Vid. Epiphan. lib. 1. Panarij.  Atheism, Graecisme, judaisme, and heresies about the Trinity, and Christ's Incarnation, or injuries against men, as Turks by 
o Vid. Alcoran. Azoar. 8. & Knoll. Turk. hist.  Mahomet's doctrine, maintain murders and revenge, or impurity and uncleanness in themselves, as Casa 
p Sleidan. Comment. lib. 21.  the Pope's Legate in Venice, and B. of Beneventum, most wickedly commended vile Sodomitry, verifying hereby the words of the 
q Tit. 1.15, 16.  Apostle, Unto the pure, all things are pure, but unto them that are defiled, and unbelieving, is nothing pure, but even their mind & conscience is defiled: they profess that they know God, but in works they deny him, being abominable, and disobedient, and unto every good work reprobate. Therefore saith St. Augustine, 
r August. lib 12 de Gen. ad tit. cap. 14.  It is no great matter then to discern him (that is, a malignant spirit) when he shall come, or bring us to those things which are against good manners, or the rule of faith, for than he is easily discerned of many. But to pass from this note of Doctrine, their life is to be looked to; 
2. Mark.  which will be found quickly to be most wicked and altogether dissonant or disagreeing to the profession of a good Christian, by their habit, and their acts. Their habit by our Saviour 
s Matth. 7.16.  is noted to be twofold, first, outward, secondly, inward. The outward habit is (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) sheeps clothing, which is to be taken or understood two ways: First, historically, for the usual garment of the true Prophets, who were wont to wear 
t Zach. 13.4.  a garment of hair, such as 
u 2 Reg 1.8.  Elijah and other Prophets used, 
x Pet. Martyr in 2. Reg. 1.  to express their repentance and sorrow for sin; whose fashion false prophets took upon them, that thereby they might the more easily deceive simple people; albeit some good men did well find them out, as Herodes 
y Gell. lib. 9 c. 2  of Athens discovered that counterfeit Philosopher, when he said, Video barbam & pallium; Philosophum nondum video: I see a heard, and a cloak, but as yet I see not a Philosopher: For 
z Phaedrus lib. 1 fab. Aesop. fab. 11  as the Ass in the lions skin by braying monstrously feared all other beasts, but the Lion, who knowing him, mocked him therefore: 
So,  
Virtutis expers verbis jactans gloriam,  
Ignotos fallit, notis est derisui;  That is, as we may turn to meeter, 
A man that valour wants,  
boasting in words of prows,  
Deceives strangers, but those  
him mock, who him best knows.  Secondly, morally, and so either for the outward profession of a Christian, as Tertullian 
a Tertull. de prescript. cap. 9  calleth it, Christiani nominis extrinsecus superficiens, The outward face or show of a Christian, such as those, who 
b Esay 29.13.  come near to God with their mouths, but are far from him in their hearts, having 
c 2. Tim. 3.5.  a show of godliness, but denying the power thereof: or for an outward show of godliness in many good Works, as Prayer, Fasting, & Almsdeeds, when yet they are corrupted with naughtiness of life, as Chrysostome 
d Chrysost. in Mat. homil. ●4. & Opere Imperfect. homil. 19  expoundeth it. For, saith our Saviour, Many will say to me in that Day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out Devils? & in thy name done many wonderful works? And then will profess unto them, I never knew you. For why?  
Their inward habit is [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] ravening Wolves, as the Apostle 
e Act. 20.29.  calleth the Asiatike Heretics, grievous Wolves, not sparing the Flock, yea, even as Zephanie termeth wicked judges, [
f Zeph. 3.3.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] Wolves of the Evening, for their craft, and for their cruelty: their craft, both in calling the sheep from their solds, by rents and schisms, as it 
g Heb. 10.25.  was the manner of some in the Apostles time, and in driving them into Deserts, and Woods, by Heresies, as the 
h Matth. 12.43  spirit wandering in dry places: their cruelty, in spoiling their Novices by prejudice, both of sharpness of understanding, and of freedom in will, since by Heretical Tyranny they are both 
i Coloss. 2.8.  spoiled through philosophy and vain deceit, after the tradition of men, after the rudiments of the World, and not after Christ, and 
k Galat. 4.18.  excluded through their jealousy to affect them only. So that it is no marvel, if Christ and his Apostles resemble these Seducers thus finely habituated 
l Matth. 23.27  to whited Tombs, and painted Sepulchres, 
m 2. Pet. 2.10.  to Wells without water, 
n Jude 12.  to Clouds without rain, to Trees without fruit, twice dead and plucked up by the roots. And yet their acts are far worse than their habit, as we may find easily by taking a view either of the manner of their doings, or of their end and scope. For the manner of their actions is not open, but secret; not plain, but subtle; nor direct, but wholly consisting upon crooked and broken passages, as we read of the 
o Socrat. lib. 2. Eccles. hist. cap. 20.21.22. etc.  cunning tricks of Eusebius Nicodomedensis, and other Arians, to bring themselves in favour with Emperors, and to put down Athanasius, who yet by God's protection, was 
p jerem. 2.16.  a defenced City, an iron pillar, and brazen walls against the whole Land. Surely, 
q Ephes. 1.12.  it is ashame to speak of those things, which are done of them in secret. For look into the end, whither they aim; and see, if what they do, do not wholly tend, either to pride, by 
r 2. Pet. 2.10.  speaking evil of those that are in authority, or to cruelty, that 
s Galat. 6.12.  they might glory in the flesh of their seduced Novices, or to the maintaining of fleshly filthiness, as they 
t Rom. 8.5.  that live in the flesh, 
u Philip. 3.20.  whose god is their belly, whose glory is in their shame, who mind earthly things. Surely 
x Prou. 26.28.  hatred may be covered by deceit, but his wickedness shall be showed before the whole Congregation. Heretics and Hypocrites must needs be like their Master the Devil, 
y 2. Cor. 11.14  seem Angels of light, and Ministers of righteousness: For as Leo the first did well note, 
z Leo. 1. S●r. 5. de jejune. x. mensis.  Non possent veras, & simplices oves fallere, nisi Christi nomine tegerent rabiem bestialem: They could not deceive the true and simple sheep, unless they should cover their beastly rage with the Name of Christ. Yet 
a Lib. ●. Gra●. Epigr. & Hadrian. junius in Adag. titulo, Perspicuitas.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: what is dark to the simple, the Learned find to be light and clear. Those means and these marks do not only discover the forepast Heresies in the time of the Primitive Church, according as 
b In Catalogue.  Philastrius, 
c In Panario.  Epiphanius 
d Tom. 6. lib. ad Quod vult.  Augustine, 
e Lib. 4. haer. fabular.  Thodorite, 
f Lib. 4. & 5. thesauri.  Nicetas and 
g Lib. 10. tom. 1. jur. Graeco Romani. The Application of the Answer.  Harmenopulus have compiled their Catalogue: but also do reveal with open cry to men of judgement and understanding, who are, and where lie the false prophets, and false teachers, even the Heretics of our time.  
For by these marks, to make some Application unto those who are guilty, tell me, I pray you, who are they that stiffly maintain new and naughty doctrine? are they not 
h Revel. 9.3.  the Locusts of the bottomless pit, 
1. Doctrine.  issuing by swarms out of the smoke which darken the air? I mean those Monks and Friars, the Pope's grand Merchants, whose doctrine, howsoever it carry the title of true Divinity, is a 
i 1. Tim. 4.3.  doctrine of Devils, new, and naughty. New, as those points do demonstrate, of the Pope's Supremacy over Christian Princes, and of Transul●st●ntiation. For that, by 
k Bellar. lib. contr. Barkleyum cap. 1. Vid. Reverend. Patrem Episc. Roffensem, lib. 1. de potestate Principis in temporalib. ca 2.  Bellarmine's own confession, was not generally received in the Church of Rome, till Hildebrand brought it in, whom therefore he maketh his first Author of Italy to maintain his tenant against Doctor B●r●kley: but the time showeth it new, being in the year of Christ, 1076. and the Author to be devilish, 
l Apud Sigebertum Gemblac. An Dom. 1085. & Florent. Wigor. Anno 1084.  confessing upon his deathbed, that he stirred up that wrath and hatred against mankind, by the devils persuasion. And this conceit, for maintenance of the real bodily presence of Christ in the Sacrament, was but a private opinion of some misled Doctors, through the vanity of Philosophy, such as 
m Damascen. lib. 4. Orth. sid. cap. 4.  Damascene, 
n Theophilact in Mat. 26.  Theophilact, and 
o Lombard. lib. 4. dist. 8. tit. D.  Peter Lombard, the most ancient of which lived 700. years after Christ, till the Council of Lateran, under 
p Vid. Platin. in Innocent. 3.  Innocentius the Third, in 1215. year after Christ, when 
q Gregor. Decretal. lib. 1. tit. 1. Can. 1.  it was decreed to be generally holden as an Article of their faith; and so from that time hath been defended by their Schoole-divines, only by Logical tricks upon the wrested grounds of Philosophy.  
Naughty, as appeareth, first, by their blasphemy against Christ's sole Priesthood, when they say, 
r Concil. Trident. Sess. 22. cap. 2.  that the Priest in the Mass offereth a sacrifice propitiatory for quick and dead: for than did not 
s Heb. 1●. 14.  Christ by one Offering consecrate for ever them that are sanctified.  
Secondly, by their injury against Christian Princes, whom they, not only deprive of due Sovereignty, but also expose, to the open violence of butcherly Villains, such as 
t Vid. French. Inventory.  james Clement, john castle, and Ravaliac, when they dare to 
u Marian. lib. 1. cap. 6.  maintain it to be lawful to kill a Prince, whom they think but in their minds, to oppose himself to the Romish Synagogue, when David 
x 1. Sam. 26.9.  said, Who can stretch forth his hand against the Lords Anointed, and be guiltless?  
Thirdly, by their unchaste and filthy fashions, decreed, and defended: as, their 
y Syricius Ep. 1 Decretal. apud Binn. tom. 1. Concil.  preferring of Virginity to Marriage, which they stick not to term a life in the flesh: their forbidding of Wedlock to Priests; and their allowance 
z Apud Grati. dist. 34. Can. 5.  of a Concubine unto him in stead of a Wife; when the Apostle telleth them, that 
a Heb. 13.4.  Marriage is honourable in all, and the bed undefiled: but Whoremongers and Adulterers Godwill judge. But what need I rip up more of their Doctrines? As 
b Leo ubi supra.  Leo said of the Manichees: so cannot I but speak of them; What is profane in the Pagans, what is blind in carnal jews, what is unlawful in the secrets of Art Magic; and to conclude, what is sacrilegious and blasphemous in all Heresies, this floweth into them, as into a certain Sink, with the growing together of all other filths.  
For now to look a little into their lives; 
2. Life.  Are they not so habituated? and do not they act what we before observed in all false prophets?  
What is their habit, either outward, but sheeps clothing; or inward, but the qualities of ravening Wolves?  
The sheeps clothing shineth on them, whether we shall feel it Historically or Morally. For Historically, If we take it for Prophet's garments, taken up by Counterfeits, we need go no further to search, then into the rules and practice of the several Orders of their Monks, amongst whom some use cowl and coat, in colour, black, as 
c Polydor. lib. 7 de Inventor. rerum, cap. 2. & 3. atque Rodolph. Hospinian. lib. 6. de ●rig. Monach. cap. 2.3.12 29. & 66.  Benedictines and Augustinians; white, as Carmelites; blue, as Bon hommes; grey, as Franciscanes; or a white coat under, with a black Rochet upper, as the Dominicanes; or, lastly, a Philosopher's Cloak, as go the jesuits, who yet play the turne-coates into all kind of fashions for their own advantage. For albeit, 
d Basil. Regul. cap. 12.  neither Basill, nor 
e Benedict. Regul. cap. 55.  Benedict, nor 
f Francisc. Regul. cap. 2. & Hieronym. a Politio in exrosit. Reg. cap. 2.  Francis, set down any other prescription for their Monk's apparel, then to be fit to cover their nakedness, and keep out cold, with as little cost as may be: yet their Scholars here offend, not only in costliness of stuff, but also in putting a necessity in their fashion, even unto salvation, expressly opposing themselves, not only to Scripture, which accounteth 
g 1. Cor. 6.12.  all things lawful to them that are free in Christ, but also to the Fathers in the Council all Gangra, 
h Concil. Gangrenes. Can. 12.  accursing those who put more holiness in pa●lto quàm in birro, that is, as 
i junius in Tertull de pall. cap. 1 & Binnius in 12 Canon. Concil. Gangrenes. tom. 1  most learned men expound it, in a long Cloak, then in ashort. For Pope Calestine 
k Caelestin. 1. in Ep. Decret. 2. ad Episc. Narbo. cap. 1.  adjudged such as so thought, to attend rather to superstitious worship, then to purity either of mind or faith: because we Priests are to be discerned from the people, and from others, doctrinâ, non vest, by doctrine, not by garment: conversatione, non habitu, by conversation, not by habit: mentis puritate, non cultu: by pureness of mind, and not by outward ornament. Cucullus non facit Monachum; A cowl makes no Monk. But if we understand this sheeps clothing morally, either for the outward Profession of a Christian with Tertullian▪ or for the outward Works of Christianity with Chrysostome, than Papists are portrayed out unto us more fully, since, first, none make a fairer show in Christian Profession than they, who yet most profane it, crying still, 
l Harding. in Apolog cap. 1. divisi. 1. & Coste●. Apolog. part. 3. cap. 2.  The Church, The Church, as the Priests of jerusalem said, 
m jere. ●. 4.11.  The Temple of the Lord, The Temple of the Lord, when as the Priests made the House of the Lord 
n Math. 21.13.  a den of thieves, and an house of Merchandise: So these have turned their Church into 
o Revel. 7.5.  Babylon, 
p Revel. 11.8.  Egypt, and Sodom spiritually; in that, as the Prophet said, 
q Esay 1.21.  The holy City is become an Harlot. Secondly, none boast more of good Works than they, who make them to be 
r Concil. Trid. Sess. 6. Can. 32.  meritorious, and precisely prescribe them according to their own rules, and not to Christian liberty, as we find in their Books of these their three great good works in particular, as first, alms, which 
s Bellar. lib. 3. de oper. in particul. cap. 9  they hold may be lawfully given of goods ill-gotten, by Theft, Simony, Bawdry, etc. when 
t Deut. 23.18.  God forbiddeth the hire of an Whore, or the price of a Dog to be brought into his House: Secondly, fasting, which they put, partly, in the 
u Bellar. lib. 2. de oper. cap. 5. & 17.  observation of days, according to the 
x Gal. 4.10.  rudiments of the World: and partly, in the abstinence of one meat more than other, when they 
y Act. 10.15.  should not pollute what God hath purified. Thirdly, prayer, which they tie unto time, which they most superstitiously tie both to a certain time in their 
z Vide Breviarium in Rubr. de hor.  Canonical hours, when yet the Scripture wisheth us 
a 1. Thes. 5.17.  to pray continually, (they neither keeping their hours, as they seem, but thinking it sufficient 
b Grat. dist. 91. Can. 2. & Azor. p. 1. lib. 10 cap. 9  to jumble up and mumble all their Prayers in the forenoon for the afternoone-tyde;) and to a set 
c Vid. Molan. tr. 3. cap. 9 pract. theologiae & the Manuel & jesus Psalter.  number of Pater nosters, Aves, and Creeds, repeated by the direction of Beads in an Heathenish 
d Matth. 6.7.  battology, Pharisaically 
e Matth. 23.14  devouring widows houses under colour of long Prayers.  
So cunningly can they collogue, and under sheeps clothing, hide wolvish ravenousness. For lo, both Craft and Cruelty in Papists! Craft, first, in compassing a Novice, seduced to be a Recusant from our Christian Communion, by setting him in the forefront of some dangerous Schism, such as the 
f Vid watson's Quodlibets. q. 2. art 6.  jesuits had of late against the Secular Priests, to their own deserved overthrow, as 
g Matth. 12.25  an House or Kingdom divided against itself, cannot stand, (for Babel's confusion 
h Gene. 11.11.  must be by division:) secondly, in keeping him in the desperate course of Heretical obstinacy, by the injunction of that exercise, which 
* Vid. watson's Quodlibets. q 3. artic. 10.  jesuits have invented to the utter undoing of many silly souls, and simple Gentles, who thinking all sooth that such men say, set Houses, Lands, Goods, and all, yea, even their Allegiance unto their Sovereign, at six and seven: 
i Catalogue. test. Verit. p. 2. lib. 20 pag. 31.  De vitio in vitium: de flammâ transit in ignem.  
Cruelty: first, in bereaving their Disciples of all true understanding, 
k Matth. 23.15  by hiding the key of Knowledge, that is, 
l Concil. Trid. Sess. & Clem. 8. in Append. ad 4. in Indice lib. prohibitorum.  by keeping the Scripture in an unknown language, forbidding all whatsoever Translations into vulgar Tongues, (and so by necessary consequence the Rhemish Translation,) whereas 
m Esay 45.23. & Rom. 14.11.  Every tongue must confess Christ: secondly, in captivating their wills, by enforcing upon their Consciences a consent to their doctrine whatsoever it be, 
n Bellar. lib. 1. de justify. cap. 7.  through implicit faith, that so they only may be the men of Learning and Truth; whereas CHRIST willeth us 
o john 5.39.  to search the Scriptures, in which we shall not only find Christ, but also the Church, 
p August. Ep. 166.  as Saint Augustine thinketh. And therefore seeing the outside seemeth so fair, and the inside is so filthy, we may conclude of a Popish rabbi or Doctor, as of an uncased Hypocrite, 
q Esay 32.5.  The vile person shall be no more called liberal; nor the Churl said to be bountiful. For their acts discover their habit too plainly, as appeareth, first, by their cunning conveyances to compass wickedness, happily, still discovered to their own confusion, as their 
r Vid. vitam. R. Elizabethae.  often defeated Conspiracies against Christian Princes, especially, the blessed Queen ELIZABETH, and our most gracious 
s In Powder Treason.  Lord King JAMES; and godly Ministers, as 
t Vid. Act. & Monuments, & Bezam de vit. Caluin.  Master Luther, Master Caluin, and divers others do verify what Eliphaz said of God's great working, he 
u job 5.12.  disappointeth the devices of the crafty: so that their hands cannot perform their enterprise. Secondly, by their ends and scope, well found out to their shame, in their evident issues to be, First, the maintenance of their pompous pride. For why else did the Pope so mainly still resist the Emperor his Sovereign; as sometime to depose him, as Hildebrand 
x Platin. in Gregor. 7.  did Henry the Fourth; sometimes to tread him under his foot, as Alexander 
y H. Mutius lib. 18. rerum Germanic.  the Third, did Frederick Barbarossa? Secondly, the embondaging and keeping under of all the World, as appeareth by their cruelty exercised both against their enemies, the godly 
z Vid. Act. & Monuments pass●m & lac. Vsserium de Eccles. Occidental. cap. 8.9. etc.  Albigenses, Waldenses, and the faithful of Reformed Churches, which to their power they would utterly subvert: and upon their friends, whom they tie to as great observance, as Adonibesech 
a judge 1.7.  did the seventy Kings first lamed, then fed under his table. For they cut short their power and jurisdiction 
b Vid. Brevia Paul. 5. add Anglo-Papistas.  by their Pope's Supremacy; and feed 
c Vid. Missale etc. Catechism. Vaux, etc.  them with the crumbs of superstitious Rites, to their small comfort either of soul so unsettled by diversity of opinions, or of body so brought low by violent and strict usage. Thirdly, the fulfilling of their filthy lusts and pleasures, too well known to the World, by their keeping of 
d Platin. in Alexand. 6. & Mantuan. lib. 3. Calamitatum & Ariost. in 7. satire.  Concubines, nourishing of Bastardy, under the name of Nephews, keeping of Stews in Rome and other places, yea, using of Ganymeds, and Catamits, and all such like Sodomitry, whereof their own Favourites are the most lively Witnesses, especially Ariosto in his excellent satires. Wherefore, dear Brethren, since by this direct application of the marks before given to all false teachers and blind guides, we find that Proverb proved upon Popish Prelates, and Preachers, which 
c Athen. lib. 7. cap 33.  Athenaeus hath, 
* Perca sequitur saepiam.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Like will to like, as the Devil said to the Collier; We here for our part have good cause, first, to rejoice and praise our good God for 
f Revel. 19.2.  thus judging the great Whore, which did corrupt the earth with her fornications. For 
g Matth. 4.16.  now the people which sat in darkness, seethe great light: and to them which sat in the region and shadow of death, Light is risen; even such as many 
h Math. 13.17.  Prophets and righteous Men desired to see, and did not see; God 
i Heb. 11.40.  in Truth, providing better things for us, that they without us should not be made perfect. Secondly, to lament the miserable estate of our Brethren in the flesh, whose divisions cannot but be to every good man, as Reubens' was to other Tribes, 
k judg. 5.15.  great thoughts of heart; because this Schism is not only a weakening of the whole body Ecclesiastical and Political in this flourishing Empire, but also a most necessary cause of certain ruin and utter undoing of the parts disjoined, be they never so strong; seeing they are unperfect by themselves, and drawn by Deluders out 
l Prou. 27.8.  of their own place, as a Bird from her nest, being in a snare, 
m 2. Tim. 2.26.  led captive by the Devil at his will. Thirdly, to endeavour a reconciliation of them to their Mother-Church, from whom they are ●ent like unnatural Bastards, to suck the breasts of the Babylonish Whore. For it is the Law of Charity to pull out of the ditch 
n Exod. 23.5.  a laden Ass, such as all those are, who 
o Psal. 32.9.  have no understanding, being blinded in Popery, and whose mouths must be held with bit and bridle, lest they come near us, to hurt us either by secret Treachery, or open Rebellion. Therefore as a good Physician, first, gently prepareth by some moderate Potion, before he strongly purgeth by violent Physic his sick Patient; so our Magistrates and Ministers, God's Superintendents unto this charge, are, first, to labour by all gentle means to win these stray and wandering Wights, in 
p Gal. 6.1.  the Spirit of meekness, since, 
q Prou. 25.14.  a soft tongue breaketh the bone; as Saint Paul 
r 1. Cor. 4.21.  wished to come to the Corinthians, not with a Rod, but in love. For it lighteneth, before it thundereth: God sent his Prophets before he sent his Plagues: and all to see if they would 
s jere. 7.25. & 18.16.  repent of their sins, that he might repent of his punishments. But if they be so stubborn that warning will not serve, then draw out the Sword; You good Men of the Sanedrin, denounce by censure Ecclesiastical; and Ye Great Men of Millo, strike home, and wound 
t Psal. 68.21.  the hairy scalp of every one that goeth on still in his trespasses. For you must 
u Luke 14.14.  compel them by force of Law to enter, you being God's Lieutenants on earth, 
x Rom. 13.4.  not to carry the Sword for nought. And therefore as Saint Augustine 
y August. Ser. 33. de verb. do. cap. 6.  concludeth; For is inveniatur necessitas: nascitur intus volunt is; Outwardly let them find a constraint; and inwardly a good will or liking may grow in time. For the Spirit 
z john ●. 8.  bloweth where it listeth, on 
a Act. ●. 5.  Saul the persecuter, on 
b Euseb lib. Eccles. hist. 6. cap. 4.  Basilides the tormentor, on 
c Sleidan Comment. lib. 21.  Vergerius the confuter, and so it may work in those who are brought to the Church by compulsion, that of 
d Esay 65.25.  Lions, they may be Lambs, of Cormorants, be made Doves, and of perverse Papists, by the preventing and assisting grace of God become perfect Protestants, willingly now renewing by true repentance, the covenant first made in their Baptism to Christ, who is their only Teacher and Master, as it followeth to be declared now in the Instruction, first unto humility in the lowly servant.  

The third part.  §. FOUR The Disciple is not above his Master.] 
c Theophylact. in 10. Matth. 24  Theophilact expounding this place, understandeth it proverbially spoken of any Master, and any scholar, because so long as they are scholars, they are inferior to their Masters, for when once they become better, they are no more their scholars, as 
f Apud Cic. lib. 9 Ep. sam. Ep. 14.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: many scholars are better than their Masters: But this interpretation is somewhat too general, because albeit it be true in every Master and Scholar, as they are so correlata: yet the article here is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, declaring with an emphasis or vehemency, who properly is that Master, to wit, as 
g Beda in 6. Luc.  Beda, 
h Strab. in gl●ss. ordin.  Strabus, 
i Stella in Luc.  Stella, and 
k Aquin. in Catena. & Marlaorat.  the whole stream of learned Interpreters have delivered, Christ jesus himself noted by the article (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.) For so he apply it to himself; when upon this very speech he inferreth, 
l Mat. 10.24.25  If they call the Master of the house Beelzebub, how much shall they call them of the household? Yea, and he plainly avoucheth, 
m Matth. 23.8.  one is your Master, even Christ: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ●lle Doctor, or ille Ductor, that Teacher, or that Leader of Israel, far surpassing those, who by a special commission from holy jehoshaphat, 
n 2. Chro. 17.6  taught the people, and had the book of the Law of the Lord with them; and went about throughout all the Cities of judah, and taught the people. They were sent out by an earthly Potentate, but he 
o john 16.28.  came down from the King of Heaven: They were directed by the book of the Law: but he was that only true 
p james 4.12.  Lawgiver himself; they went throughout all the Cities of judah only; but he preached the Gospel in all 
q Matth. 4.25.  Palestina, to wit, in galley, and Samaria, as well as in judaea, only to gather into one fold 
r Matth. 15.24.  the lost sheep of the house of Israel, to whom he was sent. So that his Disciples, be they never so well furnished with grace and power, either extraordinary, as were 
s Ephes. 4.11.  Apostles, Prophets, and Evangelists, or ordinary, as Pastors, Doctors, and other good Christians had, and still from him may have, can neither be superior, nor equal unto him, who did but either send them as 
t 2 Cor. 5.20.  Ambassadors in his stead, or call them as lost 
u Luke 15.4.  sheep into his sold. Wherefore hence we learn a most certain truth, that Christ jesus was, is, 
The Doctrine.  and ever shall be the sole supreme Teacher, Leader, Head, and Master-builder of his holy Catholic Church, and of all and every member therein contained. For so Scripture, Reason, 
1. Regula.  and Fathers do demonstrate. Scripture under these two heads of places, as first, where he is called the corner stone prophetically by David, saying, 
x Psal. 118.22.  The stone which the builders refused, is become the head stone of the corner. For our Saviour 
y Matth. 21.42.  apply it unto himself, to the just conviction of the contemning jews: and St. Peter 
z Act. 4.11.  feared not to urge it be●ore the Elders in the Council, as the only pregnant place, to prove jesus to be Christ; because the 
a Esa● 11.10. Rom. 15.12.  Gentiles as the jews shall ●rust in him, being as S. Paul saith, built upon 
b Eph. 2.21.22  the foundation of the Apostles and the Prophets, jesus Christ himself bring the chief Corner s●one, in whom all the building fi●ly framed together, groweth unto an holy Temple in the Lord. Secondly, where he is entitled the 
c Ephes. 1.22.  Head over all things to the Church, & the 
d Ephes. 5.23.  Head of the Church, as the man is of the wi●e. For hereby is signified a full pre-eminence in regard, both of honour, since as the head is the chiefest part of the body natural, so is Christ the Head 
e Coloss. 1.18.  of the body the Church, even the beginning, the first borne from the dead, that in all things he might have the pre-eminence, and of help which he comfortably affordeth unto all the other members of this his mystical body whatsoever they be, by due ministration of spiritual grace, according to their several necessities, that in him they may be full, and want nothing, as all the 
f Colos. 2.9.10  fullness of the Godhead dwelleth in him bodily, and we are complete in him, who is the Head of all principality and power. For whatsoever, saith 
g Ambros. in Col. 2.  Ambrose, any thinketh great in any man, he shall find more in Christ, because all have from him, as members from the head, yet is he always full: like the Sun ever shining, like the Sea always flowing▪ like the Fountain everlasting; 
h Horat. ad Carn. sedul.  be●t● pleno copia cornu: a blessed plenty from the 
i Psal. 132.16.  bud●ing horn of salvation, 
k Luke 1. 6●.  raised up by the mighty God of Israel for us in the house of his servant David. Reason drawn from the proportion of faith enforceth our consent unto this truth, because in this Supremacy there cannot be either a fellow equal, or a deputy substituted to our Saviour Christ: For he alone is first in respect of his person the 
l john. 1.14.  only begotten Son of God, both as God in the form 
m Phil. 2.6.  of God, thinking it no robbery to be equal with God, with whom 
n john 17.5.  before the world was, he had that glory, 
o Esay 42.8.  which he will not give unto another, no creature being capable of that glory, since 
p Exod. 33.20.  no man can see God, and live: and as Man, only conceived 
q Luke 1.35.  by the ouershaddowing of the Holy Ghost, only 
r Matth. 1.23.  borne of the pure Virgin Mary, only receiving 
s john 3 34.  the Spirit without measure, only like to 
t Heb. 4.15.  man in all things sin only excepted: secondly, in regard of his office, as he is the 
u Heb. 9.15.  Mediator of the New Testament, both for Redemption, since 
x Esay 63.2.  he hath trodden the Winepress alone, and for Intercession, since he 
y Rom. 8.35.  alone sitteth at the right hand of God, making continual Intercession for us. For this his Office of a Mediator, he himself alone performeth, First, as he is the only Prophet, who 
z john 6.68.  hath the words of eternal life, being the only 
a 1. Pet. 5.4.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the chief of the Sheep. Secondly, as he is the only Priest of the New Testament, after the 
b Psal. 110.4.  order of MELCHISEDECH, 
c Heb. 7.24.  continuing for ever in an unchangeable Priesthood, in that, first, 
d Heb. 10.14.  by one offering once offered, he hath perfected for ever them that are sanctified, and then, 
e Heb. 7.25.  liveth for ever to make intercession for us. Thirdly, as he is a King, who for 
f Psal. 93.1.  ever reigneth alone, 
g Revel. 17.14  King of Kings they 
h Prou. 8.14.  reigning by him, and Lord of Lords; who for him decree judgement: 

i Lucan. lib. 1. Pharsal.  Nulla fides regni socijs, omnisque potestas  
Impatiens consortis erit:—  Kings will have no Copartners; The Heaven, 
k Plutarch. in Apophthegmat.  said ALEXANDER, hath but one Sun to shine: and the Church, yea, and the World, hath but one 
l 1. Cor. 8.6.  God, who is Father of all, and one Christ, who is Lord of all.  
So that well might the Ancient Fathers of the Primitive Church, 
3. Regula.  upon these good grounds, assent unto this Truth: As first, for the Greek Church three; namely, Clement of Alexandria, 
m Clement. Alex. lib. 3. Paed. cap. 12.  who plainly avoucheth, that Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The only Master: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The good Counsel of the good Father: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: The proper true Wisdom, the sanctification of our knowledge. 
n Origen. lib. 6. contr. Celsum. tom. 2. p. 762.  Origen, who from the same great School, disputing against Celsus, aptly resembleth the Church to a Body, Christ the Son of God, to the Soul, and all the faithful, to the members of this universal Body: because, as the soul quickeneth and moveth the body, which of itself hath no lively motion: so That Word stirring up the body by a wonderful force unto those things which it ought to do, moveth altogether every member of the Church, doing nothing without reason. And Gregory Nyssen, who expounding that sentence in the Canticles, [His 
o Cantic. 5.11  head is as the most fine gold] concludeth it 
p Gregor. Nyssen. in Cantic. or. 13.  to be Christ, not as God only, but also as Man, the Branch of virginity, without blot of sin: since the Head of the body, the Church, and the first fruits of all our nature is pure gold, and far from all mixture of viciousness.  
Secondly, for the Latin Church three other, as good and great men as the former, to wit, Cyprian 
q Cyprian. in Concil. Carthaginensi.  thus speaking in the Council of Carthage of the parity of Bishops, concludeth; Let us all expect the judgement of our Lord jesus Christ, who one & alone hath power, both to prefer us in the government of the Church, and to judge of our actions. Ambrose, who discoursing upon that place in the Proverbs, [The 
r Prou. 8.28.  Lord possessed me in the beginning of his way, before his works of old:] thus reasoneth; By this, 
s Ambros. lib. 3. de sid. cap. 4.  Christ proveth himself to be God eternal, because he is the beginning of all things, and the Author of every virtue; because he is the Head of the Church. And lastly, Saint Augustine, next under 
t Vid. Kemnit. in orat. de Lecti. Patrum.  Christ and his holy Apostles, amongst the Doctors of the Church, the greatest Pillar of Christianity, who many times sweetly redoubleth upon this point, saying, Quia 
u August. con●. 3. in Psal. 37.  caput nostrum Christus est, corpus capitis illius nos sumus: Because Christ is our Head, we are the Body of that Head. Omnes qui ab initio saeculi fuerunt justi, caput Christum habent: All the righteous, who have lived ever since the World began, have Christ for their Head. And in another place thus, 
x Idem in Psal. 139.  If Christ be an Head, Christ is the Head of some Body: the Body of that Head is the holy Church, in whose members we are, if we love our Head.  
But against this truth some may oppose these words of S. Paul; 
Ob.  
y 1. Cor. 3.9.10.  We are labourers together with God: ye are God's husbandry; ye are God's building: according to the grace of God, which is given unto me, as a wise Master-builder, I have laid the foundation, and another buildeth thereon. For here it seemeth that Christ hath the Apostles both for his fellow-labourers, and to be Master-builders as well as he.  
But yet Christ is all in all; and the Apostles, 
Sol.  with other his faithful Servants rightly called, first, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Fellow-labourers: secondly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Master-builders.  
For, first, they are 
z Vid. Keckerman. lib. 1. syst. Log. cap. 15. pag. 135.  Fellow-labourers only, as they are Instrumenta animata: Lively Instruments; as Servants to their Master; Soldiers to their Captain, moving only of themselves as they are directed by their first mover, according as all other second causes move not, unless they be moved by an higher cause; as the 
a Aristotel. lib. 8 Physic. cap. 5.  Philosopher's axiom is; Non movent nisi motae: second causes work not, except they be wrought upon by another higher cause: and as the schoolman  
b Aquin. 3. p. q. 63. ar. 5. in corp.  giveth a Rule; Virtus instrumentalis magis attenditur secundum conditionem principalis agentis: The virtue of the Instrument is more to be respected according to the state of the principallagent. So that as the Centurion was 
c Matth. 8.9.  under authority, having Soldiers under him: and he said to this man, Go, and he goeth; and to another, Come, and he cometh: and to his servant, Do this, and he doth it: in like manner are Ministers of God's Word under Christ appointed to be Stewards 
d 1. Cor. 4.1.2.  of the mysteries of God, having committed unto their charge the souls of God's people, who as Ministers 
e 1. Cor. 4.2.  must be faithful, are to obey 
f Heb. 13.17.  them that have rule over them, being bound to give account of what they can in no wise discharge themselves, but by the great blessing, and good acceptance of God in Christ jesus, as 
g 1. Cor. 3 6.7.  Paul may plant, and Apollo's water, but God it is who must give the increase: for without 
h john 15.6.  him, we can do nothing. Secondly therefore the blessed Apostle termeth himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Master-builder, not simply & absolutely: for so Wisdom 
i Prou. 9.1.  only buildeth her house upon the 
k Matth. 16.16  rock, which is herself: but, only in a certain respect either of time, as he was the first who preached the 
l 1. Cor. 4.15.  Gospel to them of Corinth, to whom he so became a Master, or first builder, as Thomas 
m Euseb. lib. 3. histor. cap. 1.  to the Indians, and so the other Apostles in other parts of the world; or of dignity, wherein he was under Christ a chief man, an Apostle (the 
n 1. Cor. 12.26.  first degree of Ministers,) one that 
o 1. Cor. 15.10  laboured more abundantly than they all, yet not he, but the grace of God with him. This place then notwithstanding being in itself (as you well see) so plain, we conclude our proofs of the fore-proposed doctrine with these sweet words of Gregory Nazianzen, 
p Nazianz. orat. 26.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For we all are one body in Christ, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: every one of us members of Christ, and one of another: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: for this member ruleth, and sitteth before, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: but that member is led, and directed: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: and although both these members work not the same, unless we will say, that it is the same to rule, and to obey: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: yet are they both made one into one Christ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: fitted together, and compacted by one Spirit. 
The Uses.  Wherefore to make good use of this doctrine, here we have good occasion first, for correction, secondly, for caution, 
1. Of correction.  thirdly, for consolation. The correction of Popish flattery, wherewith Monks and jesuits puff up that Antichrist, their Pope of Rome, by assigning unto him such high names, and great titles, as indeed agree to none but to Christ jesus, whom they thereby blaspheme, and most sacrilegiously rob of his due honour. For to go no further then to their Grand Cardinal, who is in stead of the rest a right Goliath: we find his last 
q Bellar. lib. 2. de Pontif. Rom. cap. 31.  argument, whereby he would prove the Pope's Supremacy over other Bishops, to be drawn from certain names, and titles of the Bishop of Rome, amongst which (being fifteen in number) some are unlawful, 
r Vid. Whitaker contr. 4. q. 4. ca 2 & Arg. ultimo.  even merely blasphemous as these five especially, first, Pontifex maximus: the chief Bishop. Secondly, Vicarius Christi: the Vicar of Christ. Thirdly, Caput Ecclesiae: the head of the Church. Fourthly, Sponsus Ecclesiae: the Bridegroom of the Church. Fiftly, Episcopus universalis: the universal Bishop, because they are the proper titles of jesus Christ, betokening that Sovereignty over his Church, which none hath, but himself alone. For first, who is Pontifex maximus, the chief Bishop, but Christ alone? Aaron 
s Heb. 5.4.5.  in the Law, but Christ in the Gospel is the only high Priest, who 
t Heb. 7.26.  both was here on earth without sin, and now 
u Heb. 8.1.  is set on the right hand of the throne of Majesty in the heavens. Well therefore did the Fathers assembled in the third 
x Concil. Carthag. 3. Can. 26.  Council at Carthage ordain, ut primae sedis Episcopus non appelletur Princeps Sacerdotum, aut summus Sacerdos, aut aliquid huiusmodi; sed tantùm primae sedis Episcopus: that the Bishop of the first See be not called the Prince of Priests, or chief Priest, or such like, 
Ob.  but only Bishop of the first See. For whereas Bellarmine would restrain this Canon unto the Provinces of afric only, wherein there were many equal Primates, and not to the Bishop of Rome, who by Gregory, Anselme, and Bernard, with the sixth Synod, 
Sol.  is called chief Bishop: I answer, that then Gratian 
y Gratian. dist. 99 Can. 3.  would not have registered it in his Decrees for a common rule, which if Gregory, Anselme, Bernard, and those of the sixth Synod transgress, we can but hold them for flattering merchants of the purple Whore; albeit they may be excused for this title, as giving it only after a common manner of speech, because of excellency in learning and life, as Athanasius was called by 
z Ruffin. lib. 2. histor. cap. 28.  Ruffinus, Pontifex maximus, and all other Bishops are termed by 
a Anaclet. Ep. Decret. 2.  Anacletus, summi Sacerdotes: chief Priests: indeed somewhat too highly for those that 
b 2. Cor. 4.5.  should not preach themselves, but jesus Christ the Lord, and themselves your servants for jesus his sake, who is both the 
c john 10.11.  good Shepherd, and the chief 
d 1. Pet. 5.4.  Shepherd of the sheep.  
Secondly, Why call they their Pope, Vicarium Christi: the Vicar of Christ? Is it in regard of Christ's Spiritual Kingdom? He there needs no Vicar, 
e Matth. 28.20  being with us always to the end of the World: and as Tertullian saith, 
f Tertullian. lib. de prescript. cap.  sending vicariam vim Spiritus Sancti, qui credentes agate, that is, the virtue of the Holy Ghost, who draweth the Believers in stead of himself. Or is it in respect of Office and Administration Temporal? So are Kings and Princes called Gods Vicars, as King 
g In Epist. ad Lucium, apud Fox. lib. 1. Martyr●iog.  Lucius by Eleutherius, and Anastasius the Emperor by the Bishop 
h Anastas. Ep. secret. ad Anastas. tit. 6. apud Binnium, tom. 2. Concil.  Anastasius. Yea, and all other Bishops and Priests are called Christ's Vicars, by 
i Euseb. Papa Ep. 3. Decret. apud Binnium, tom. 1.  Eusebius, because, Christi vice Legatione sunguntur in Ecclesiâ: In stead of Christ, they execute an embassage in the Church. For it is Augustine his double Rule, 
k August in 〈…〉.  Omnis Antistes ●s●●hristi Vi●ius: Every Bishop is Christ's Vicar: and 
l Idem 〈◊〉 q. 106.  Homo Impertum Dei habens, quasi Vicarius Dei est: Man having God's Dominion, is as God's Vicar. How can the Pope then be Christ's Vicar, when Christ hath not made him so, neither doth he behave himself, as a Vicar or Vicegerent: but as a Lord-Royal; when yet his own Law is, That 
m Io●. 22 Extravag Con. lib. 3 tit. 2. cap. 5. ad init.  the Vicar of Christ should conform himself to the acts of Christ?  
For, thirdly, is he not entitled, Caput Ecclesiae: The Head of the Church? Is not this Christ's freehold, whereupon he so usurpeth? And yet how can he be a Vicar of Christ, and the Head of the Church? For as that Titular Patriarch of Antioch, spoke in the Council of Basill, 
n Joh. Patriar. Antioch. in append. Concil. apud Binnium, tom. 3. pa. 2.  Caput esse denotat praeeminentiam, quam Minister non habet supra Dominam: To be Head, noteth a pre-eminence, which the Servant hath not above his Mistress.  

Ob.  Yes, say they, 
o Rhemists in 1. Eph. §. 5.  He may be a Ministerial Head, as the Pope is to the Militant Church here on earth. Well, be it so.  

Sol.  But I demand what Scripture teacheth this? For no place is yet to our knowledge brought by any of them for ground of this distinction. But to deal kindly with them, who so disgrace their Saviour by magnifying their Pope, admit this: yet than the Pope hath not to do with the Church Triumphant, being only the Ministerial Head of the Militant Church: neither yet can every Pope be a true Head thereof, since some Popes are damned creatures in Hell, even, 
p watson's Quodlibets q.  Sixtus Quintus, by Bellarmine's judgement, and Landus with others of that Rank, whom 
q Vid. Baron. Annal. ad Ann. 900. etc.  Baronius, and 
r Platina in Lando, etc.  Platina have censured either for Monsters, or obscure Villains. But if they were never so good men, I marvel how the Church shall live, when the Pope is dead: Shall it walk hop-headlesse? Poor Church! either the Pope is not thine Head, upon whom thy life dependeth, as the life of the members is from the Head, or else thou mayst make a great many Resurrections upon the installing of every new Pope, yea, and must be sometimes like the triple-headed Cerberus, (Absit dicto blasphemia!) upon any Schism. Answer these doubts, ye Papists, or your Pope is no Head of the Militant Church.  
But, four, the Pope is Sponsus Ecclesiae, The Bridegroom of the Church, if he be not the Head. Nay, than he must be the Head, as the 
s Ephes. 5.23.  Husband is the Head of the Wife. But who durst call the Pope, the Bridegroom to the Church, which by Saint 
t 2. Cor. 11.2.  PAUL is espoused and presented to one Husband, even Christ, who (as the Baptist saith) 
u john 3.29.  is the Bridegroom, because he hath the Bride, whom he 
x Hos. 2.19.  married unto himself for ever? Surely, neither Scripture, nor Council, nor Father, ever gave this Title to the Pope, till a thousand, two hundred, and forty years after CHRIST, when the Dog had his day in the very power and hour of darkness, I mean, when Antichrist ruffled in the Council assembled at 
y Bellar. reporteth it out of the Sext. tit de Elect. ca●. Vbi periculum: Where yet I cannot find any such word in their new Edition Gregorian.  Lions, where this Title (Sponsus Ecclesiae) was given to the Pope, far contrary to Saint Bernard's mind, who told 
z Bernard. Ep. 237.  Pope EUGENIUS, that since he was the bridegrooms friend, he should make no challenge unto the Bride, unless it be to die for her sake. For that were to make the Church an Harlot, if She should be espoused to any other, since Christ ever liveth; because the 
a Rom. 7.3.  Woman, which hath an Husband, is bound by the Law unto her Husband so long as he liveth.  

Ob.  But may not an Husband have a Deputy in his absence?  

Sol.  To what purpose? To beget Children of her? Then 
b Gene. 39.9.  joseph might without sin have lain with his Mistress. But she was exempted from under his hand, as the Church is from under the power of any Pope, Priest or Potentate, in respect of her conjunction in Marriage, which is only with Christ, as she truly professeth, 
c Can●. 7.10.  I am my Beloveds, and his desire is towards me.  

Ob.  Where then the Cardinal doth not think it absurd in spiritual matters, that one spouse should belong to many, howsoever it is gross in Temporal causes;  

Sol.  Let him know, that as Man and Wife are by marriage 
d Gene. 2.23.  one flesh; so Christ and his Church are by spiritual conjunction 
e 1. Cor. 12.12  one body, of which, if the Pope be not a member, he is but a damned creature, (for 
f Cybrian. lib. de Vuit. Ecclesiae.  out of the Church is no Salvation:) and if he be a member, then is he not Sponsus: the Bridegroom, or Head, but one over whom the Spouse hath a power even to be his Mistress, because he is but her Husband's Vicar, or Deputy, or Steward, not to rule over her, but for her benefit to dispense their several portions unto her servants, as Thomas 
g Apud Aen●um Syluium lib. 1. de gest. Concil. Basil. ens.  de Corsellis did learnedly argue this Case before the Fathers in the Council of Basill.  
Yet, fifthly and lastly, he is called and must carry it clearly to be so, Episcopus universalis: The universal Bishop: albeit no Scripture ever gave him, or any other Bishop such a name; nay, nor yet any Father of the Primitive Church, save 
h Theodo. diac. Ischyrion, diac. Athanas. presb. in Actione 3. Concil. Chalcedonensis.  three private men in the Council of Chalcedon, who entitled Leo the first, universal Archbishop, or universal Patriarch; but if we may believe the report of Gregory; 
i Gregor. ad Mauritium, lib. 4. Ep. 32.  Although this name of universal Bishop was in honour of Saint PETER, offered by that Council to the Bishop of Rome: yet none of his Predecessors ever took it unto him, or gave consent to use it. For indeed Gregory himself did 
k Gregor. Ep. 36.38.39. lib. 4. Registri.  many times inveigh against john the Patriarch of Constantinople, for usurping this name of universal Bishop, as a name too high for any man; and therefore a proud, blasphemous and sacrilegious Title for a Minister of Christ: Yea, and Gratian 
l Gratian. dist. 99 Can 3.4.  from the Council of Africa, and from the following Decree of Pelagius, maketh this plain conclusion of (as the third 
m Gloss. 10. Fan. ibid.  principal point of that distinction,) universalis autem nec etiam Romanus Pontifex appelletur: The Bishop of Rome must not be called universal.  
But (mark a distinction! 
Ob. ) 
n Bellar. ubi supra, & Sanders li. 7 de Vis. Monarch. num. 447.  the name of universal Bishop, is to be understood two ways, first, so as he that is universal Bishop, be understood to be the only Bishop of all Christian Cities; so that the rest are not Bishops, but only his Vicars, who is called the universal Bishop, and so this name is truly profane and sacrilegious, as Gregory thought: but, secondly, he may be called universal Bishop, who hath a general care of the whole Church: so as he doth not exclude particular Bishops: as in GREGORY'S opinion, the Bishop of Rome may be called universal Bishop.  

Sol.  But to answer him, and all their Crew, who ever understood universal for one only singular man, but they, who might well know, that JOHN sought not to be Bishop alone, but as Gregory expoundeth the Title, 
o Gregor. lib. 4. Ep. 38.  to put all Christ's members under him, by the name of universal Bishop, and so to be the chief of Bishops, or to speak us JOHN'S language, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, Bishop of all the habitable World: a proud Title for one man, there being by the order 
p Concil. Nicaen. 1. Can. 6. & Constantinopolit. 1. Can. 5 vid. Junii Animaduers. in Bellar. contr. 3. lib. 2. cap. 12. nota. 46.  of the Church, four Patriarches, who had this name equally according, as their jurisdictions were equal in their parts allotted to them, as the Roman Bishop had Italy and the West, the Bishop of Antioch had Syria, and the East; the Bishop of Alexandria had Africa and the South; and the Bishop of Constantinople had Thrace, Greece, Asia-Minor, and the North; the Patriarch of Jerusalem being more for honour then need, and yet somewhat convenient to decide doubts by an odd voice, if it were so required.  
For we find not only this name of universal Bishop given by 
q justinian. Cod. lib. 1. tit. 5. l. 7.  Emperors to the other Patriarches, as well as to the Bishop of Rome, but also by the Bishop of Rome himself thus writing, 
r Concil. Nicaeno 2. act. 2.  THARASIO Generali Patriarchae ADRIANUS servus servorum Dei: To THARASIUS General (so he readeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) Patriarch ADRIAN servant of the servants of God. Wherefore, as john transgressed the bounds of modesty and order by his affection: so doth the Pope serve far from all humanity, by his usurpation of this title, which neither could 
s Platina in Bonifac. 3.  Phocas give, nor Boniface take, nor other Popes after assume as their right, without prejudice to the other three Patriarches, as 
t Apud Gratia. ubi supia.  Pelagius reasoned, yea, and as it is proved afterward, when upon this Chiefedome, the Pope did not only oversway the other three Patriarches, but all Bishops beside, not fearing to be called by his 
u August. Anconitanit. q. 19 art. 3.  Flatterers, Immediatum Episcopum cuiusque Ecclesiae: The immediate Bishop of every Church. Is this to preach Christ jesus the Lord? Is this to follow Peter, who did not 
x Act. 10.26.  suffer Cornelius to fall down before him because he was a man? No, no, it is with proud 
y Act. 12.20.  Herod to take to him the name of God. But what saith their 
z Gratian. dist. 40. c. 12.  Canon Law out of Chrysostome? 
a In oper. Imperfect. in Mat. homil. 43.  Whosoever desireth Primacy in earth, shall find confusion in heaven; neither shall he be reckoned amongst the servants of Christ, that dealeth for supremacy. For 
b Prou. 16.5.  all the proud in heart are an abomination unto the Lord: and amongst men they shall find, that 
c Prou. 25.27.  to seek their glory, is no glory; since glory is 
d Beza emblemat. 32.  like the Crocodile, it will follow them that flee it, and flee them that follow it; that Bernard might well exclaim thus against this vanity in the Prelates of his time; 
e Bernard. lib. 3 de Consid. ad Eugen.  O ambitio ambitientium crux, quomodo omnes torquens, omnibus places! O ambition, the Cross of proud men, how dost thou please all, and yet torment all! Wherefore I conclude this just correction of Popish pride, too clearly made known to the World by these titles, with the words of Saint CYPRIAN, 
f Cyprian, lib. de unitate Ecclesiae  Nemo fraternitatem mendicio fallat: Let no man deceive the brotherhood by a lie. Nemo sidei veritatem perfidâ praevaricatione corrumpat: Let no man corrupt the truth of faith, by faithless deceiving. Episcopatus unus est, cuius a singulis in solidum pars tenetur: There is one Bishopric, of which, part is holden by every one wholly.  
Yet, secondly, hence, that Christ jesus is the only supreme Head of the Catholic Church, 
2. Of Caution.  we are not only to correct Popish error, but also to give good Caution to ourselves for the right understanding of the Kings most Royal Majesty his Title, which we most lawfully and justly ascribe unto his most Excellent Person, and unto all and every his lawful Heirs and Successors in the Oath of Supremacy, when we acknowledge 
g Vid. Oath of Supremacy in 1. Eliz. cap. 1. apud Rastall, tit. Crown.  his Majesty to be Supreme Governor of this Realm, and of all other his highness Dominions and Countries, as well in all Spiritual or Ecclesiastical things and causes, as Temporal. For hereby we give but 
h Matth. 22.21  Caesar his due, even under Christ such a power and authority, as not only Scripture assigneth him, when it willeth us 
i 1. Pet. 2.13.  to submit ourselves to the King, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
k B. Tonstal in his Sermon before K. Henry the eight.  as unto him, who hath above all others a Chiefedome, or Headship; such as David 
l Psal. 18.43.  had over the Nations; yea, and 
m 1. Sam. 15.17  Saul over the Tribes: but also reason enforceth us to yield, in regard, both of his Name, & of his Nature, as he is a King. For what is his name? In Hebrew it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as some 
n Auenar. in Lexic.  think, of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for that it is the King's Office 
o Pet. Mart●●. in 1. Reg. 3.7.  to go in and out before his people in all good government, as Solomon desired 
p 2. Chro. 1.10  Wisdom therefore. In Greek it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
q Etymolog. con.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as the foundation of the people, because on him is settled their safety, being 
r 2 Sam. 18.3.  worth ten thousand of them. In Latin Princeps, 
s Gregor. Tholosanus lib. 6. de rep. cap. 4.  quasi primum caput, As their first and chief Head, upon whom, next under God we are to depend, that 
t 1. Tim. 2.4.  under them we may lead a quiet and a peaceable life in all godliness and honesty. So that 
u Agapet. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ad justinia. apud Orthodoxograph. tom. 1.  Agapetus might well say unto justinian, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: The King is Lord over all, yet God's servant withal. For what is his Nature as he is a King? None better expresseth it then the Apostle 
x Rom. 13.4.  Saint Paul, saying, He is the Minister of God to thee for good. For here is, first, his Maker, GOD, By 
y Prou. 8.14.  me Kings reign: secondly, his matter or object of government, Thou, whosoever thou art, 
z Rom. 13.1.  every soul must be subject unto the higher Powers: thirdly, his form, God's service, according unto his will, 
a Psal. 2.11.  Serve the Lord in fear: four, his end, 
b 1. Tim. 2.2.  Thy good, in an honest and a quiet life. So that, look how far God hath given him authority and power; so far must inferiors be subject unto it without exemption, unless, against all conscience, by rebellion 
c Rom. 13.2.  they resist the Ordinance of God. Now certain it is, that God hath given to Kings an absolute power and Sovereignty under him, over all Persons, Goods, or Causes within their Dominions.  
For, first, Persons are subject unto obedience without exception, as the Apostle saith, Let 
d Rom. 13.1.  every soul be subject to the higher Powers. Yea, saith 
e Chrysost. hom. 23. in Ep. ad Rom.  Chrysostome, If thou be'st an Apostle, if an Evangelist, if a Prophet, or whosoever thou art: for this subjection hindereth not godliness; but ratifieth God's Order for reward of thy well-doing, as Solomon 
f 1. Reg. 2.26.  preferred Zadoc: or for thy just punishment, if thou rebellest against thy Sovereign, as did Abiathar deposed, 
g Vid. Bennonem Cardinal. & Act. & Monum. Io. Fox. de his omnibus.  Hildebrand, Lanfranke, Anselme, Becket, Beuford, Poole, Allen, and the rest of our Romish Renegadoes.  
Secondly, Goods are at Princes disposing for the good of Church and Commonwealth, be they what they may be, profane or sacred, which the King may either for necessary use establish, as good Nehemiah 
h Nehe. 13.12.  did the Tithes, or upon abuse translate to other occasions, thereby to punish the gross offenders; as joas 
i 1. Reg. 12.7.  did disgrace the Priests, by forbidding them to take any further Offerings of their acquaintance, since with what they had before received, they did not repair the breaches of the Temples: so may Kings take Tribute of Church-lands, as Christ 
k Matth. 17.25  himself paid to Caesar: so are Clergymen to yield subsidy, as members of the body politic, even out of their Lands, and other revenues, which they hold of the King in capite, as we Englishmen say in chief, according as the 
l Gratian. dist. 8. Can. 10.  Canon Law judged out of S. Augustine 
m August. tr. 6. in joh. prope finem.  thus disputing: Nolite dicere, quid mihi & Regi? Quid tibi ergo & possessioni? Per iura Regum possidentur possessiones: Say not ye, What have I to do with the King? Then, what hast thou to do with Possessions? By the Laws or right of Kings are Possessions kept.  
Thirdly, Causes Ecclesiastical, as well as Civil, are within the compass of the King's jurisdiction, since otherwise there can hardly, either Kings be 
n Esay 49.23.  nursing Fathers, or Queens be nursing Mothers unto the Church. Was not the judge to 
o Deut. 17.8.  join with the Priest in the sentence of judgement? Did not Asa, I●hoshaphat, Hezekiah, josiah, Nehemiah, and such other good Rulers of judah, meddle with causes of Ecclesiastical conusance, when they commanded the 
p 2. King. 18.4  Priests to purge the Temple, the 
q 2. Chro. 19 4  Levites to teach the people, 
r 2 Reg. 23.6.  put down all Idolatry, and restrained 
s Nehe. 13.15.  abuses done upon the Sabbath day? Did not the Fathers of the Primitive Church crave help 
t Euseb. lib. 7. histor. cap. 24.  of Aurelianus the Emperor for deposing of Paulus Samosatenus? Had not Constantine the Great in his power what he determined between 
u Socrat. lib. 1. cap. 4.  Alexander and Arius, in Alexandria, between 
x Optatus Milevitan. lib. 1. contr. Parmenianum.  Caecilianus and Donatus in Carthage? Who called Counsels? Who placed Bishops? Who established Churches? Who received the Appeals of Bishops from their metropolitans? The Emperor, while he stood, and since his diminishing, those Kings of the Provinces, as we may plainly see by the 
y Tomis 1. & 2. Concil. apud Binnium, & apud Caranzum.  Counsels of Spain at Toledo; of France, at Orleans, and other places. For this point is plain by those words of Leo the 
z Leo 1. Epist. 75. cap. 3.  Roman Bishop, to Leo the Emperor; Seeing God hath enriched your Gentleness with so great enlightening of his Sacrament, you are presently to mark, that this Kingly power is conferred upon you, not only for the government of the World, but especially for the safeguard of the Church; that by the repressing of bold attempts, you may both defend things well ordained, and restore true peace to things in trouble, and that by driving out the usurpers of another's right. Therefore, in a word, we find that the King is called the Head of the Church, not mystical and spiritual (for so is Christ 
a  supra.  the only Head:) but political and corporal, as the 
b Esay 9.15.  ancient and Honourable is the Head: and yet so not an Head which doth by itself execute what is to be done for man's souls health in the Church of God, I mean, he is not caput administrans: a ministering head, in his own person, (for Kings in God's law were not to sacrifice, as appeareth by Vzziah, 
c 2. Chron. 26.16.  therefore smitten with a Leprosy:) but (as our most 
d Now●l against Dorman, & D. Rainolds Conference with Hart cap. 10. diuis. 1.  learned Divines have expressed it) the King is caput imperans, an head, who howsoever he may himself execute any Sovereign duty concerning the affairs of the Commonwealth, as to sit in judgement with 
e 1. Reg. 3.15.  Solomon, and to 
f Vid. Q. Curtium, lib. 3. etc.  make war with Alexander: yet in offices Ecclesiastical, only is to command and see those duties performed by such as are thereunto allotted by God's special calling, as David 
g 1. Chro. 24.8.  set the Priests in their orders & courses; Hezekiah 
h 2. Chro. 29.4.  called them to purge the Temple. For this is the settled judgement of the Primitive Church, as is manifest by these words first of Augustine; 
i August. Ep. 50 ad Bonifac.  The King serveth God otherwise, as he is a man, and otherwise as he is a King: As a man, he serveth God by living faithfully: but as a King, he serveth him, by ordaining with force, convenient Laws commanding just things, and forbidding things contrary; and again, 
k August. lib. 3. contr. Cres●onium Grammaticum, cap. 51.  In this, Kings, as it is given them in charge from God, serve God; in this respect they are Kings, if in their Kingdom they command good, forbidden evil, not only pertaining to human society, but also belonging to divine Religion. Secondly, of Isidore 
l Isidor. Hispal. lib. 3. de summo bono, cap. 53.  Hispalensis, Princes of this world many times exercise the heights of godliness obtained within the Church, that thereby they may strengthen Ecclesiastical discipline, and that what a Priest will not do by speech of doctrine, Authority may accomplish by terror of discipline. And this I hold for caution sufficient in the right understanding of the Regal title, which is not given in flattery, but acknowledged in his right as next under Christ, whose servant he is; that so notwithstanding this subordinate power of earthly Princes under Christ in the Church, as it is visibly militant in this or that Kingdom & Country of this world, yet Christ may be all in all, even 
m Eccles. 5.8. Of Consolation.  higher than those who are the highest. So that thirdly from the fore-spoken-of doctrine we find to our particular benefit, unspeakable consolation, because we depending upon this Foundation, this Teacher, this Head, this Master Christ jesus, shall never perish by a final fall. For we shall not fall finally, being taught by him in his holy Word, our 
n Psal. 119.105  light, and 
o john 5.39.  our life, being ruled by him through his holy Spirit, 
p 1. john 3.9.  his seed, and our 
q Rom. 1.4.  sanctifier: his teaching, his ruling, stayeth us in his Truth from damnable Errors; 
r john 17.17.  his Word is that Truth, 
s john 16.13.  his Spirit leadeth to it. So that although we live in this world as in a Labyrinth, going ever on, but never getting out, by the blinding and winding ways of wickedness, yet need we not fear the want of an issue, since his Word as a thread will show us the way; his Spirit our Comforter will strengthen our hearts to encounter the Minotaurus; that killing his companion, our treacherous flesh, and discovering his pathway, this wide and wild world, we may put him to flight, and say with the People returned out of captivity unto his holy Church, 
t Esay 26.1.2.3.4.5.  We have a strong City, (for 
u Psal. 48.3.  God is known in it,) salvation will God appoint for walls and bulwarks (to cast out our enemies, and to keep us in compass.) Open ye the gates (ye 
x john 10.5.  Porters of the Lords house, who have the key 
y Luke 11.52.  of knowledge, and whom he hath appointed to carry the 
z Esay 22.22. Revel 3.7.  key of David for opening & shutting, for 
a john 20.23.  remitting and retaining sin,) that the righteous nation which keepeth the truth, may enter in (through the 
b Revel. 22.14  gate into the City, by grace to glory.) For thou, Lord, wilt keep him in perfect peace, whose mind is stayed on thee (as on the rock, against which albeit 
c Matth. 7.25.  all waves do dash, yet are they done away) because he trusted in thee (for the Lord never 
d Psal. 37.40.  faileth them that trust in him.) Therefore trust ye in the Lord for ever: for in the Lord jehovah (who performs what he promiseth to be 
e Exod. 6.3.  known by this Name) is everlasting strength. As therefore we cannot finally fall, so shall we not perish, being set on that Foundation, being holden of that Head. For 
f 2. Tim. 2.19.  the foundation of the Lord remaineth sure, and hath this seal, The Lord knoweth who are his. Can we then be moved out of place by any storm, being so well grounded? Our upper parts are safe too; for our Head is 
g Phil. 3.20.  above, that we cannot be drowned in the midst of many waters, being 
h Colos. 2.19.  knit unto him by so many joints and bands. If we be weak in ourselves, as we are all but flesh, yet are we strong in him, who first can so save us, that 
i john 10.27.  none shall be able to take us out of his hand: who, secondly, will save us 
k Luk. 1.71.74.  from the hand of all that hate us, that in peace we may serve him without fear: who, thirdly, as he 
l Revel. 1.8.  is Alpha by preventing grace, will also be Omega by his gift of perseverance, 
m Phil. 1.6.  performing the good work he hath begun in us, and bringing 
n Z●ch 4.7. Vid. Caluin. ibid.  forth the head stone of his spiritual building in us, with shoutings (of his gladsome 
o Luke 15.8.  Angels for our conversion) crying, Grace, Grace unto it. For by 
p Ephes. 1.8.  grace we are saved, and not of ourselves: his 
q 1. Cor. 15.10  grace is not in vain in us; we 
r Ephes. 4 15.  growing both so fast, and so fully thereby into our head, that we cannot be moved, 
s Psal. 30.7.  God by his favour having made our mountain to stand so strong. For first are our foes many? Fear 
t 2. Reg. 6.16.  not: for they that be with us, are more than they that be with them. 
u Rom. 8.31.  God is on our side, who can be against us? For, secondly, are our foes mighty? Be of good comfort: the Lion 
x Gene. 49.9.  couchant of the Tribe of juda, who is our shield, will 
y Matth. 4.11.  put to flight the 
z 1. Pet. 5.8.  rampant roaring Lion of hell: yea, 
a Rom. 16.20.  the God of peace shall bruise Satan under your feet shortly. For, thirdly, have our foes fought long against us? Be not discouraged, their time is the shorter; our glory is the nearer, and therefore 
b Revel. 12.12  they rage. He that saveth us, seethe them, 
c Psal. 59.9.  and laugheth them to scorn, for 
d Act. 9.5.  kicking so foolishly against the pricks. Our tears are put into his bottles; our troubles are registered in his book of remembrance, that they may be in fresh suit against our enemies for our comfort and encouragement, who shall find in the end 
e Rom. 8.23.24  a glorious liberty, by the full redemption of our bodies, from trouble by death, and from death, by the coming of Christ unto judgement. For here we 
f Heb. 13.14.  have no continuing City, but look for one to come; whereinto since in 
g Revel. 21. ●7  no wise shall enter any thing that defileth; he 
h 1. john 3. ●.  that hath this hope in him, to enter therein, and be like him, shall purify himself, even as he is pure. For this is that conformity unto our Master in Christian perfection, of which we are now briefly to speak of in the last place.  
Every one that is perfect, shall be as his Master.] The original is [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: 
The fourth Part. ] which 
i Theophylact. in 6. Luc.  Theophylact and Erasmus 
k Erasm. in Annotat. in 6. Luc.  seem to understand as spoken Imperatively (Let every one be (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) perfect, as his Master;) in truth, all to one and the self-same sense, that others, as the 
l Vid. Bezam. in Annotat maioribus in 6. Luc.  Syriack, and the Vulgar doth read, viz. that the Disciple must conform himself to be like his Master, howsoever he swerved far from him before. For the word (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) signifieth him who is restored to the place, whence he was before, as it were disjointed: the word (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) being borrowed from Chirurgeons, who 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, put broken members into their own places, saith 
m Apud Henr. Stephan. in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Aegineta, as 
n Eph. 4 11.12 12. Vbi vid. Zanchium in Eph.  he gave some, Apostles; and some, Prophets; and some, Evangelists; and some, Pastors and Teachers, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) for the repairing and perfecting of the Saints, who before by nature were out of the place of happiness, but by the Word of Grace are restored, and made perfect. For the word (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) signifieth, first, to restore and set things fallen, into their proper place again, as where the Apostle saith, 
o Gal. 6.1.  If a man be overtaken in a fault, ye which are Spiritual, restore (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) such a one with the Spirit of Meekness. Secondly, to be more and more perfected and established in the same estate, unto which they were restored, as the same Apostle beseecheth the Corinthians, 
p 1. Cor. 1. ●0.  that there be no division amongst them, but that they may be perfectly joined together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) in the same mind and in the same judgement.  
The point then of Doctrine, 
The Doctrine.  which hence we learn, is this, that if we be the true Disciples of Christ, we must always go forward towards that full perfection, which is in Christ jesus. 
1. Regula.  For so it is commanded not only to 
q Gene. 17.1.  ABRAHAM: I am the Almighty God▪ walk before me, and be thou perfect; but also to all faithful Professors, both by our Saviour; 
r Matth. 5.48.  Be ye therefore perfect, as your Father, which is in Heaven, is perfect: 
2. Regula.  and by Saint PAUL, Be 
s 2. Cor. 13.11.  perfect: as JOB was, a 
t job. 1.1.  man perfect and upright, as 
u 1. Sam. 13.4.  DAVID was a man after GOD'S own heart, as 
x Matth. 1.19.  JOSEPH was a just man, and ZACHARIE 
y Luke 1.6.  and ELIZABETH were both righteous before God, walking in all the Commandments and Ordinances of the Lord, blameless. For if they will have Heaven, they must do thus, 
3. Regula.  since 
z 1. Cor. 15.50  flesh and blood cannot enter into the Kingdom of God; neither corruption inherit incorruption: And therefore let us go 
a Heb. 13.13.  to him without the Camp, hearing his reproach; that is, as Primasius 
b Primas. Commentar. in 13. Hebr.  hath fully expounded, Because he hath suffered without the Camp, that he might sanctify us; let us go forth unto him too, without the conversation of carnal men, mortifying our members together with our sins, and concupiscences: let us also imitate his Passion, by enduring Martyrdom for his sake. For this is to bear his reproach, to suffer the same things, which he sustained. For his Cross seemeth unto the Pagans to be his shame; but unto us it is Sanctification and Redemption: therefore let us go forth to him out of the Tents, despising things present, loving things to come; contemning things visible, desiring to follow things eternal.  

Ob.  But it may be, some will say, that no man living in this World can be perfect, since in 
c james 3.2.  many things we sin all, and if we say, 
d 1. john 1.8.  we have no sin, we deceive ourselves, and there is no truth in us; and we 
e 1. Cor. 13.9.  know but in part, and prophecy but in part: why then doth Christ command us to be perfect? 
f In Sext. lib. 5. tit. de Reg. juris 6  Nemo tenetur ad impossibile: No man is bound unto what is impossible for him to do.  

Sol.  Indeed men say so; but 
g Psal. 51.6.  God, who requireth truth in the inward parts, commanded the observation of the Moral Law, to all men under pain of the eternal 
h Deut. 27.26.  Curse; and yet it is not possible for 
i Rom. 3.19 20  any man living to keep the Law, being so subject to all imperfections, that the whole 
k Esay 1.6.7.  head is sick, and the whole heart faint: from the sole of the foot, even unto the head, there is no soundness in it, but wounds, and bruises, and putrefying sores.  
And therefore to know what perfection Christ here speaketh of, 
2. Two Questions of Perfection.  let us make search into two points: First, What is the perfection here required? Secondly, How far can any man here living proceed therein? To find out the former, 
1. What it is?  know we that this perfection is the perfection of Christ, as Christ is our Teacher or Master. For as the Master by teaching laboureth to bring his Scholars to that perfection, which he himself hath in any knowledge: so Christ our Master teacheth us daily to bring us to as much perfection of knowledge and Grace, as we can receive, being in truth not capable of any more than it is his pleasure we shall receive, 
l Phil. 2.13.  he working in us the will and the deed, of his own good pleasure. So that this perfection of our Master Christ jesus, is to be distinguished into formal and effective, or into inherent and communicated perfection. Formal or Inherent perfection, is the perfection of the person of Christ, as he is both perfect God, and perfect Man, and perfect both God and man. For, first we find him perfect God, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by an all-sufficiency, 
m Rom. 11.35  of whom, and through whom, and to whom are all things, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by a sole-sufficiency, since though 
n 1. Cor. 8.6.  there be that are called Gods, whether in Heaven or in Earth (as there be gods many, and lords many,) yet to us there is but one God, the Father, of whom are all things, and we in him; and one Lord jesus Christ, by whom are all things, and we by him. Secondly, perfect man, of a reasonable soul, and human flesh subsisting, in both being every way like unto us, 
o Heb. 4.15.  sin only excepted. Thirdly, perfect both God and Man (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) the Godhead, and Manhood being 
p Vid. Symbol. Concil. Cha●cedonensis & Damascen. lib. 3. cap. 3.  unchangeably, indivisibly, inconfusedly, and substantially united in the person of Christ, the only Mediator between God and Man; perfectly obedient, both in action and in passion; in action 
q Matth. 3.15.  fulfilling all righteousness, to 
r john 4 34.  do the will of him that sent him, and to finish his work: in passion; both of soul, 
s Matth. 26.38.  heavy through sorrow (for God's wrath due for man's sins) unto the death, and of body sustaining many torments both in his life time, by 
t Matth. 8.20. Luke 8.1.  poverty and 
u Luke 13. ●1. john 7.32. etc.  persecutions, and at 
x Vid. Math. 27 & joh. 18. & 19  his death, by mocking, buffeting, whipping, stretching, nailing, and piercing his sweet side with a sharp Spear, upon the 
y Gal 3.13.  cursed Tree or Cross, then turned to be a blessed Engine of man's true happiness, in that 
z Colos. 1.21.22.  we that were sometimes alienated, and enemies in our mind by wicked works, now hath he reconciled, in the body of his flesh, through death, to present us holy and unblamable, and unreprovable in his sight. Now this his formal inherent perfection is in himself, as he is alone God and Man, the only Mediator between God and Man; and not that which here we seek, it being only proper to himself, who only 
a Esay 63.3.  trod the Winepress, and none of the people with him. Wherefore we must briefly consider of that perfection of Christ, which we call effective and communicable, to wit, that which is communicated unto us, by his working in us▪ through his holy Spirit, that we 
b Rom. 8.29.  may be conformed to his Image, in which after 
c Ephes. 4.23.  God we are new men created in righteousness, and true holiness. A perfection distinguished according to those degrees, which we make in it. For as after our fall we cannot rise of ourselves, but Christ 
d Ephes. 2.5.  must quicken us: so when we are revived by a new Birth, we cannot attain to the height of perfection at one leap; but as 
e Gene. 28.18  JAACOBS' Ladder had certain degrees and steps, by which the Angels of God did ascend and descend: so this course of perfection, wherein we are to ascend unto GOD, hath certain degrees of holiness and righteousness, through which we must pass, before we can attain to the height of our happiness, as the Apostle saith, In 
f Rom. 1.17.  the Gospel is the righteousness of God revealed from faith to faith; by which 
g 2. Cor. 3.18.  we all with open face beholding, as in a Glass, the glory of the Lord, are changed into the same Image, from glory to glory, even as by the Spirit of the Lord. Learned Divines 
h Hemingius Syntagm. Gloss. 4. cap. 4. Aret. Probl. 163. & Polanus sy●tag.  then out of their good experience observing the gradual proceed of Christians unto perfection, out of the holy Scripture set down this perfection to be twofold: First, Perfectio viae: The perfection of the way: Secondly, Perfectio vitae: The perfection of life: that is, the course wherein we must run, this is the Crown, which we shall obtain, 
i 1. Cor. 9.25.  So run, that ye may obtain. The perfection of the way, is a blameless course of upright walking only in this life, of which the Psalmist thus pronounceth, 
k Psal. 119.1.  Blessed are the undefiled in the way, who walk in the Law of the Lord: and it is found to be twofold, Legal, or evangelical: Legal perfection is that, when a man according to the tenor of the Law fufilleth all the Commandments of God, as it is required by Moses, saying, 
l Deut. 10.12.13.  And now Israel, what doth the Lord thy God require of thee, but to fear the Lord thy God, to walk in all his ways, and to love him, and to serve the Lord thy God, with all thy heart, and with all thy soul: to keep the Commandments of the Lord, and his Statutes, which I command thee this day for thy good? evangelical perfection is a careful endeavour of a faithful man unto the true obedience of God's holy will revealed in his Word, fully settled for all his life time, that he may still grow in grace unto glory, as Saint PAUL 
m Philip. 3.13 14.  forgetting those things which are behind, and reaching forth to those things, which are before, pressed towards the mark, for the price of the high calling of God in Christ jesus: and this perfection is wrought by the Holy Ghost, First, in the nature and substance of a regenerate man. Secondly, in his actions. In his nature and substance this perfection is wrought, when after the remission of our sins, and the imputation of Christ's Righteousness for our free and full ●ustification by a lively faith, that inbred corruption arising from the blot of original sin is lessened in us, and God's grace so restored, as that by it we grow still better and better; for 
n 2. Tim. 3.13.  as sin maketh the wicked wax worse and worse: so Grace draweth the godly on in perfection to 
o Psal 84.7.  walk from strength to strength, till they appear before God in Zion. So that look how far sin hath defiled the natural man by the issues of corruption throughout all the parts and powers of soul and body: even so far doth and shall the Grace of God's Spirit work a restitution in the man regenerate, that 
p 1. Thes. 5.23.  his whole Spirit, Soul, and Body may be preserved blameless unto the Coming of our Lord jesus Christ. For shall not jaacob supplant ESAV? Shall not the Spirit subdue the flesh? Shall man's sin enervate, or hinder God's Grace? No, in no wise, if God send his holy Spirit, which 
q john 3.8.  bloweth where he listeth. And therefore this perfection of man's nature reform, spreadeth itself into many fair branches, First, in the mind, by a quick perceiving and a sound judgement of heavenly things, not only for the knowledge of the principles, and grounds of GOD'S Religion; but also for the gathering of such good conclusions, as may both strengthen and increase faith, since 
r 1. john 2.20.  he hath the anointing from the Holy One, and knoweth all things. Secondly, in the will, by most ready inclinations, and settled resolutions for the right performance of all holy Duties, prescribed by God for holiness, righteousness, and sobriety; since thereto are we 
s Tit. 2.12.14.  taught, & therefore are we purged to be a peculiar people unto himself, zealous of good works. Thirdly, in the conscience, both 
t 1. john 3.18.  by boldness towards God, upon the full assurance of the remission of our sins, and by an honest care of living uprightly in the fear of God, without scar of scandal given or taken to his own true quietness, and the profitable edifying of other men, since the high way 
u Prou. 16.17.  of the upright is to departed from evil; he that keepeth his way, preserveth his soul, and the 
x Prou. 19.23.  fear of the Lord tendeth to life; he that hath it, shall abide satisfied. Fourthly, in the outward behaviour of body, by diligent watching over all the whole body, and every part thereof, 
y Rom. 6.13.  to give it unto God as a weapon of righteousness, and not as a weapon of unrighteousness unto sin, since the 
z 1. Cor. 6.19.  body is the Temple of the holy Ghost, which is in us. And so is this Newman 
a james 1.4.  perfect and entire, lacking nothing, if his actions be answerable to these in-wrought good habits of body and soul.  
Now all the actions of true perfection evangelical, are reducible, or to be drawn unto one general head, which is Repentance, consisting of 
b Vid. Rollocum de Vocat. efficaci cap. 36.  two special parts; the one called, properly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a sorrow after sin: the other, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a true reformation after that sorrow. The former is esteemed an action of evangelical perfection, not as it is a sorrow arising from fear of punishment denounced in the Law against impenitent sinners (for that 
c Rom. 8.15.  sorrow is wrought by the spirit of bondage, and may be in Reprobates, as in 
d Gene. 4.7.  Cain, and 
e Act. 24 25.  Foelix:) but as it is godly sorrow, wrought in our hearts by the 
f Rom. 8.15.  Spirit of adoption, only because God is so dishonoured by our sins, and so displeased at us sinners, as David 
g Psal. 51.4.  lamented, saying, Against thee, thee only, have I sinned, and done this evil in thy sight. For, 
h Act. 2.37.  this pricking of the heart, this 
i Esa. 35.14.  chattering, this 
k Matth. 5.5.  mourning, tendeth to perfection two manner of ways: first, as it teareth asunder our hardened hearts for our sore-past sins, that so they may become the 
l Psal. 5.18.  Sacrifices of God, 
m Heb. 9.14.  purged from dead works, to serve the living God; because God only looketh 
n Esay 66.2.  on him that is poor, and of a contrite heart, and trembleth at his Word. Secondly, as it maketh a man always suspect himself upon the conscience of his own infirmities, which minister seed unto his sins, as 
o job. 1.5.  job did his sons, and David himself, saying, Have 
p Psal. 6.2.  mercy upon me, O Lord, for I am weak: for thus he casteth off the confidence of the 
q jerem. 17.5.  fleshly arm, and trusteth in the Lord, his helper: and so he seeing his own spots and stains by the clear Glass of God's Law, daily endeavoureth by a lively faith to wash all white in 
r Revel. 7.14.  the blood of the Lamb.  
But all this cannot perfect us without a further proceeding, even unto the latter part of repentance, (viz.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is an action of perfection, only as it is a change, first, in the mind, from 
s 2. Thes. 2.11.  the believing of errors, to the knowledge of the Truth: secondly, in the will from evil to good, 
t Jude 23.  hating that, inclining to this: thirdly, in the whole man, who before being 
u Tit. 1.16.  disobedient, and to every good work reprobate, now yieldeth himself unto all due obedience, and service of God, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: wholly, both in body and in Spirit glorifying 
x 1. Cor. 6.20.  God: for they are Gods in all points, whiles 
y Psal. 119.8.  that he hath respect unto all God's Commandments; for ever, in that he desireth but one 
z Psal. 27.4.  thing of the Lord, which he will seek after, that he may dwell in the House of the Lord all the days of his life, to behold the fair beauty of the Lord, and to inquire in his Temple. For although the flesh allure him with subtle baits: yet, 
a Gal. 5.24.  by crucifying the flesh, with the affections and the lusts, he avoideth the danger of those enticements: although the world set blocks in his way: yet God maketh 
b Psal. 143.8.  his way plain by enduing him 
c Luke 21.19.  with patience to possess his own soul, and to 
d Psal. 18.29.  leap over such lets: yea, albeit the raging Devil, spiting at this perfect man, mustereth all his forces of hard temptations, either to oppress him, or encumber his way: yet 
e Prou. 15.24.  his way is on high, to avoid from hell beneath; he easily defeateth them all, 
f Ephes. 6.14.  by the putting on of the Armour of light, and the discreet using of the same against the brunt of every temptation; according to their several kinds. For, 
g Prou. 18.10.  the Name of the Lord is a strong Tower, the righteous run into it, and is safe: he is called a 
h Act. 11.25.  Christian, and in Christ at the end he 
i Rom. 8.37.  shall be more than Conqueror, when the 
k Rom. 16.20.  God of peace shall tread down Satan under his feet shortly. It may be, that he is stayed awhile from following his course by the heat and height of violent temptations, as were 
l judg. 16.21.  Samson, 
m 2. Sam. 11.2  David, 
n Math. 26.76  Peter, and others of the blessed Martyrs and Confessors, as 
o Niceph. lib. 5. cap. 33.  Origen, 
p Platina in Marcellin.  Marcellinus, and that true servant of Christ, 
q Fox. Act. & Monum. p. 1710  Thomas Cranmer, by weakness of the flesh, yielding somewhat to sin: but yet he falleth not finally from the faith, 
r 1. john 3.9.  the seed of God remaining in him, to hold him up, that in the act he should not run too far, and in the issue he should not be slack to get himself out; recompensing his stay by a swifter course afterward, with a greater detestation and loathing of sin, and a zeal more inflamed to follow after righteousness, as we find it true in the foresaid Saints, what was promised by 
s Esay 40.27.  the Prophet, They that wait upon the Lord, shall renew their strength; they shall mount up with wings as Eagles; they shall run, and not be weary; they shall walk, and not be faint. For, saith the 
t Psal. 6●. 13. Vid. ibid. Mollerum, etc. Lyram, etc.  Psalmist to all the Church militant, Though ye have lain amongst the pots, (subject to much danger in dark obscurity) yet, for issue out of trouble, ye shall be as the wings of a Dove, covered over with silver, and her feathers with gold: For their wings are their prayers, by which they escape, especially, being both qualified with the meekness of a Dove, and sincerity shining like purest silver, and grounded upon a lively faith, which, as feathers, fly into the golden estate of glory. And thus we see fully, what is that which they call [perfectionem viae,] the perfection of the way.  
Now for the second, which is perfectio vitae: the perfection of life, it is that estate of perfect happiness which the faithful shall enjoy in the life to come, with Christ in heaven: of which I cannot make any explanation further than under such metaphorical terms as the Scripture useth, only to let us see a glimpse of that glory which we shall enjoy fully; as when it is called, a 
u Luke 12.32.  Kingdom, for our reigning there; a 
x Act. 3.21.  refreshing, for our comfort there; a 
y Revel. 14.13  rest, for our quiet there, a 
z Luke 23.43.  Paradise, for our pleasure there, 
a john 14.2.  the house of our Father, 
b Psal. 16.11.  the fullness of joy, the 
c Matth. 25.21  joy of the Lord, 
d Revel. 21.10  the holy City, 
e Heb. 12.21.  the heavenly jerusalem, 
f Rom. 3.23.  the glory of God, Abraham's 
g Luke 16.21.  bosom, 
h 1. Cor. 2.7.  our glory, 
i Luke 1.9.  our peace, 
k Dan. 12.2.  our eternal happiness, such as 
l 1. Cor. 2.9.  neither eye hath seen, nor ear hath heard, nor ever entered into the heart of man. For if S. Paul 
m 2. Cor. 12.3.  being ravished in spirit, could not utter what he saw there, how can we express, what God hath reserved for present faith, and future sight, as we 
n 2. Cor. 5.7.  walk by faith, and not by sight? 
o Colos. 3.1.  Let us seek it, and set our affections upon it, as upon the 
p Matth. 6.21.  only treasure of our hearts, since 
q Mic. 2.10.  this is not our rest, who 
r Heb. 12.13.  having here no continuing City, must look for one to come, that 
s 1. Cor. 13.10  when that which is perfect, is come, then that which is in part, may be done away.  
But in the mean time, since we find now what this perfection is which our Saviour speaketh of, to wit, a true conformity unto himself in that which is perfect, not personal, but communicable, both in the way of grace, not only as it is prescribed by the Law, but performed by the Gospel, in the nature and actions of the regenerate, and in the life of glory; let us diligently search the depth of this latter question, how far can any man here living proceed in this perfection? 
The latter Question, how far here?  A main point of perfect knowledge easily found by the due consideration of the threefold estate of man in this world, as first, in his nature, secondly, in his fall, thirdly, in his new birth. For first in his nature he was created 
t Eccles. 7.31.  good, 
u Gene. 1.26. Ephes. 4.24.  according to God's Image of holiness and righteousness; yet is he not therefore any way with God to be compared in perfection. For 
x Esay 45.9.  woe unto him that striveth with his Maker. 
y job 4 17.18.19.  Shall mortal man be more just than God? Shall a man be more pure than his Maker? Behold, he put no trust in his servants; and his Angels he charged with folly: How much less in them that dwell in houses of clay, whose foundation is in the dust, 
1. Conclusion.  which are crushed before the moth? Therefore our first conclusion is this, we can never attain to the inherent perfection of Christ, as he is either God or man, not as he is God, because so he is infinite, and 
z Beda in axiomat.  there is no proportion between the infinite Creator, and finite creatures; not as he is man, because though he be like us so, yet here we come far short of him, who is unchangeable in his innocency, where we in Adam received only grace, by which we might not have sinned if we had would, but not that grace by which we would not or could not have sinned, being made with a free will either to good or ill, that he might show thereby (saith 
a August. lib. de Corrept. & great. cap. 11. etc.  S. Augustine) first, what man's free will can do, and then what the benefit of his grace, and judgement of his justice can. Secondly, in his fall he is wholly corrupted, and become so 
b Psal. 14.3.  abominable, that his very best parts, yea and all his 
c Esay 64.10.  righteousness is but as filthy rags. 
2. Conclusion.  So that if Christ prescribe perfection from the Law, our second conclusion is, that we can never attain to that legal perfection, since it requireth so much, and we can perform so little or nothing, that the Apostle maketh it an axiom, 
d Rom. 3.19.  By the deeds of the Law there shall no flesh be justified in his sight. Thirdly, in his new birth, he is but as in store aut germine: in the bud, or flower 
e Heb. 5.13. , a milksop babe, altogether unskilful in the Word of righteousness, foreslowed by the flesh in spiritual proceed, 
f Rom. 7.23.  the law of his members rebelling against the law of his mind, and leading him captive unto the law of sin, which is in his members. And therefore hence we determine in a third conclusion two things, first, 
3. Conclusion. 1. Part.  that we are not yet come to the perfection of life, being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, framed or fitted towards it, but not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, fastened in it. For now 
g 1. john 3.2.  we are the sons of God, and yet it doth not appear what we shall be. For being yet in growing, we are not at our last period of perfection; the end is the last and best thing, saith the Great 
h Aristotel. lib. 2. Physic. cap. 3.  Philosopher; for as the good Father 
i justin. Martyr. q. 113.  justine Martyr giveth the reason, The perfection of God is in God, and no other being can increase it; because when we are come so far, then shall we rest. Secondly, that therefore, 
2. Part.  since we are yet in continual motion our perfection present is only of the way evangelical, wherein we are always bound to walk 
k Heb. 6.1.  forward from the beginning of the doctrines of Christ. For we are but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the disposition, not in the habit, perfect quoad 
l M. Perkins upon Mat. 5.48.  parts, according to the several parts of perfection, but not quoad gradus, according to the several degrees thereof, as a sucking child is a perfect man in regard of his substantial parts, although he is not yet at his full growth. So 
m Psal. 101.2.  DAVID walked within his House with a perfect heart, and yet he 
n 2. Sam. 11.2.  sinned therein with Bathshebah: so 
o 2. Chron. 17.15.  AS A his heart was perfect all his days; yet the high places were not taken away: so Saint PAUL 
p Philip. 3.12.  was conformable, but not already perfect. Omnes imperfecti sumus; ibi perficiemur, ubi omnia perfecta sunt, saith S. 
q August. hom. 34. ex 50. hom. cap. 9  AUGUSTINE: We are all unperfect: there shall we be perfected, where all things are perfect. For, Modò aedificatur Ecclesia, sed in fine saeculi dedicatur, saith the same 
r Aug. in Ser. 21 de verb. Apost. cap. 1.  Father: Now is the Church builded, but in the end of World it is dedicated.  

Ob.  Yea, but why then doth the Holy Ghost absolutely command us to be perfect, if we cannot be perfected here?  

Sol.  Surely the reason of such precepts is twosold, first, in respect of God's Elect, who by those exhortations unto perfection are the more encouraged to follow good courses, knowing hereby, how GOD doth approve them, and finding withal by GOD'S assisting grace an ability, and a willingness in themselves to perform them: because as in the Creation, 
s Psal. 34.9.  dictum, factum, by his Word were all things made: so in Regeneration, he spoke, and he doth of his own mere mercy enable us with means to perform what he enjoineth us; since 
t Esay 55.11.  his Word shall not return to him void: Secondly, in regard of the Reprobates and wicked Worldlings, who hereby are not only 
u Rom. 1.20.  without excuse, being so plainley warned against their wickedness; but also much restrained of their licentious and mad outrageousness, as Herod was by 
x Mark. 6.14.  john Baptist.  
Wherefore, since the precepts for perfection prove that we are not yet made perfect; 
Uses of the Doctrine.  the use of this Doctrine thus plainly declared, is twofold: First, 
1. For correction.  for correction: Secondly, for direction: The correction is of three sorts of Perfectists: First, Pelagians and Celestians, who affirming, that a man in this life may be so perfect, as to be without sin, were learnedly, and largely confuted by Saint Augustine, 
y Aug. tom 7. lib. in Caelest.  in his book against Caelestius, demonstrating man's present imperfection in this life by his manifold omissions of necessary duties, and his infinite committing of heinous transgressions, both in his nature unregenerate, which is wholly sinful, and in his reformed course of life, so full of great slips, as that he hath need daily to pray; 
z Mat. 6.12.  Forgive us our trespasses, as we forgive them that trespass against us; and with the Psalmist, 
a Psal. 143.2.  Enter not into judgement with thy Servants, O Lord: for no flesh is righteous in thy sight.  
Secondly, Papists, who stand so much upon the perfection of man's righteousness in this life, as that they stick not to affirm, both 
b Bell. l. 4. de justific. c 11. etc.  that a man in this life may perfectly fulfil the Law of God, yea, & that 
c Cassand. in confut. art. 21. & Rhemens'. in 1. Cor. 9 § 6.  he may do more, greater, and more holy works, than the Law requireth, so that those works of supererogation may be sold for money, or in courtesy communicated to others for their help, as Petrus de Asoto said, 
d In assert. Cathol. de leg● apud Tilem. H●shsiū de s●x●. Papist. er. art. 16. & Colon. Antid●d. de bonis operibus & Inter. c. de banis operibus  Supererogamus non-nihi● de his ad quae ex necessitate tenemur: we do supererogate somewhat of those works, unto which we are bound of necessity. For Pelagius went not thus far, as they, who make men of themselves, to be in a manner equal with Christ, both for fulfilling the Law, as he fulfilled all righteousness, and for meriting for others as well as for themselves. But what will not proud flesh attempt to say or do, if it be not restrained? I cannot for lack of time, lest I be tedious; neither will I further trouble you with any long or laborious Disputation, in this double Controversy, which we have with these Antichristian▪ Adversaries, since you may read them fully answered in these points, by divers of our 
c Caluin. in Antidote. Concil. Trid. Sess▪ 6. cap. 11. & ibid. Kemnit. par. 1. Exam. & D. Abbots against Bish. p. 2. pag. 550. etc. & D. Willet Synops. pag. 914. etc. Luc. Osiand. fill. cap. 12. Ench. in Pontific. 4.3.  most Reverend and Learned Divines.  
Only for a taste, we may thus far remember you, First, in the former point, that indeed God gave his Law not altogether unpossible for man to perform, since he could in his integrity, Christ did it for us, and we shall hereafter, when we are restored unto perfection fully in the life to come. But, in the meantime, albeit we are in Christ reclaimed and called to Grace; 
Sol.  yet is the Law, as Peter said, 
f Act. 15.10.  a yoke, which neither our Fathers, nor we were able to bear; by reason of the 
g Gal. 5.17.  flesh still rebelling against the Spirit, and our manifold imperfections arising from that 
h 2. Reg. 4.39.40.  wild Gourd, our inbred concupiscence, which is death in the pot, such an hurt to the heart, that albeit Christ's 
i Matth. 11.29  yoke is easy, and his burden light; his 
k 1. john 5.4.  Commandments are not grievous, in respect of our Charity, or 
l Rom. 5.1.  love of God shed abroad in our hearts, by the Holy Ghost: yet are none living so able to bear them, to carry them, to do them, but he shall sometime fall as the just 
m Prou. 24.16  man falleth seven times in a day, and riseth again; he shall sometimes transgress, as in 
n james 3.2.  many things we sin all; because as Saint Augustine 
o August. lib. 4. in julian. Pelag. cap. 2.  said excellently, So far as concupiscence is in us, it hurteth, although not to the destroying us out of the lot of Saints, if it be not consented thereunto, yet to the lessening of spiritual delight of holy minds. So that the fault of not fulfilling the Law of God is not, either in God commanding, or in the Law commanded, he commanding what we should do, and this containing the duties thereof; but in ourselves, who should rather hereupon confess our infirmities, then arrogate to ourselves any such great perfection, seeing as S. Paul said, 
p Rom. 7.14.  The Law is spiritual, but I am carnal, sold under sin. And as Saint Augustine concludeth, 
q August. in lib. de sp. & tit. c. 19  Lex data est, ut gratia quaereretur: The Law is given, that Grace may be sought: Gratia data est, ut lex impleretur: Grace is given, that the Law might be fulfilled: Neque enim suo vitio non implebatur lex, sed vitio prudentiae carnis: For it is not by any default of the Law, that we fulfil it not; but by default of the wisdom of the flesh, which 
r Rom. 8.6.  is enmity against God: for it is not subject to the Law of God, neither indeed can be.  
Secondly, in the latter point, where they hold works of supererogation, that is, that a man may do more than is commanded, and that out of their abundance they may allot such Works to the benefit of others, they sow up two Pillows 
s Ezech. 13.14  on all armholes, the one of Pride, the other of Security: of Pride, when they think to do Works 
t Interim August. ubi supra.  above commandment, whereas the Law 
u Psal. 19 8.  of God is so perfect, that if it 
x Esay 8.20.  be not answerable to the Law, what we do, there is no light in us, yea, 
y Matth. 15.9.  we worship God in vain, teaching for Doctrines men's Precepts: of Security, when they would have one so to depend upon another, as upon his Mediator, when Scripture telleth them plainly, That 
z Psal. 49.7.  no man can by any means redeem his Brother, or give to God a ransom for him: and that, when we have 
a Luke 17.10.  done all that is commanded us, we must say, We are unprofitable servants: we have done that which was our duty to do.  

Ob.  For where 
b Cassander Consultat. ubi supra.  some would cloak this blasphemy under the colour of the communion of Saints, in which the weaker members are sustained by the stronger as ABRAHAM'S 
c Gene. 20.7.  Prayer healed ABIMELECHS' Household, and Jerusalem 
d 1. Reg. 15.4.  was often saved for DAVID'S sake:  

Sol.  They utterly mistake the question, or wilfully abuse the simple & ignorant, by casting this mist before their eyes, which being cleared by the light of the Gospel, may well perceive their false colloguing, if it be but in this, since the communion of Saints between ourselves, consisteth not in ministering to others necessities, out of our superfluities, or Works (as they call them) of supererogation, but in the use of graces given us for the benefit of others; those graces being only such, as whereby one of us may edify another already planted in the House of God, and not meritorious to procure eternal life, for others as they think, instancing therefore most idly both in ABRAHAM'S Prayers which profited ABIMELECHS' House in body, not in soul; not by ABRAHAM'S communication, but upon God's only favour; and in DAVID, whose merits were not the cause of saving Jerusalem out of the hands of their bodily enemies, but only God's mercy, remembering the Covenant made with DAVID before.  
As therefore the wise 
e Matth. 25.5.  Virgins could not spare any of their Oil to the Foolish, lest they should have wanted for themselves: so the best of GOD'S Saints cannot spare any whit of grace to others, which themselves may have need of; seeing that, as Saint Augustine giveth the 
f August. lib. 83. quaest. q. 59  reason, Every man shall give an account for himself: neither is any man helped by another's testimony with God, to whom the secrets of the heart are manifest: and scarcely is any man sufficient to himself, that his own conscience may bear witness with himself: Howsoever it be, it is an Axiom in PETER 
t Lombard. lib. 1. dist. 48. cap. 6.  LOMBARD; Nullius passione redempti sumus nisi Christi: We are redeemed by no man's suffering but by Christ's.  
But let these second sorts of proud Perfectists, now pass for this present. Thirdly, Swenckfeldians, Anabaptists, and our English Separatists now sojourning at Amsterdam, who 
u Vid. Osiand. f. in Enchir. 3. par. cap. 6. q. 1. & M. Barnard's second Book, pag. 93.  presume so very much of their own perfection, that they hold two gross points concerning the visible parts of the Church Militant, as first in general, That the true Church must be without Sinners or Hypocrites remaining therein: the second in particular, that their Churches or Assemblies are such.  
But the falsehood of the former is many ways apparent in holy Scripture: first, by parable, 
Sol.  
x Matth. 13.32.38. etc.  in the field sown with tars: the Draw-net bringing fish up, great and small; good and bad: in the 
y Math. 20.10  King's guests at supper, whereof one wanted a wedding garment: and in a 
z 2. Tim. 2.20.  great house containing vessels, not only of gold and of silver; but of wood and of earth; some to honour, and some to dishonour. For all these demonstrate, that in a visible Church militant are not only faithful children, but hypocritical professors also. Secondly, by plain terms, as where the Prophet 
a Esay 29.14.  said, what our 
b Matth. 15.8.  Saviour seconded; This people draweth nigh unto me with their mouth, and honoureth me with their lips, but their heart is far from me: (these are Hypocrites) and where the Apostle 
c Gal. 2.5.  signified what we shall still find true, that false brethren, brought in unawares, came in privily, to spy out our liberty, which we have in Christ jesus, that they might bring us into bondage: (and these were glozing Heretics) for 
d 1. Cor. 11.19  there must be Heretics amongst you, that they which are approved, may be made manifest among you. Thirdly, by necessary consequence in reason: for if the parts be not sound, the body is not whole and entire: the Church is the body, whereof all true Professors are members. But the best of these members are crazed by corruption, as was David 
e 2. Sam. 11.2.  by Adultery, Peter by dissembling, 
f Gal. 2.15.  even after the great descent of God's Spirit, and so the best men, that have in them flesh. How then can the Church be so entire as they would make it? As the 
g Cantic. 2.2.  Lily amongst the Thorns; so is my love amongst the daughters; pricked and pained by manifold 
h Matth. 18.7.  offences, which must needs come, while she is in this world, where the 
i Revel. 12.12. & Ephes. 2.2.  Devil so rageth and reigneth by open persecutions or secret seductions. Fourthly, by Histories of all times. For in Adam's House, which was the first Church, there was a 
k Gene. 4.1.  Cain; in Noah's, a 
l Gene. 9.24.  cursed Canaan; in Abraham's, a 
m Gene. 21.6.  mocking Ishmael; in isaack's, a 
n Heb. 12.17.  profane Esau; in jacobs', a 
o Gone 49.3.4.5.  rude Reuben, and Simeon, and Levi, brethren in evil: but what should I instance further? The Church of Israel, in the best days thereof, never wanted corruptions, or corrupt caitiffs; as false prophets, filthy priests, wicked rulers, and worse people, if we may believe the good Prophets, bitterly inveighing so many times against them. Nay, in the Church of Christ, what Age wanted Heretics? or what faithful company was ever void of Hypocrites? The Apostles had a 
p john 6.70.  judas; the seven Deacons, had a 
q Act. 6.2.  Nicholas; the Samaritans, a 
r Act. 8.21.  Simon Magus: but I need go no further, since the continual reformation which is to be sought for in all true Churches, doth intimate corruptions therein to be hatched.  
I know, the Church is 
s Cantic. 1.4.  fair, 
Ob.  and 
t Ephes. 5.26.  made glorious without spot.  
But first, it is so by Christ, not of itself. Secondly, this beauty is perfected in glory, not in grace. 
Sol.   
I know, 
Ob.  we are commanded to separate ourselves 
u 2. Cor. 6.14. Ephes. 5.11.  from sinners.  
But such than are openly known; for secret tars must 
x Math. 13.30.  stand till harvest. If some ask, Why so? 
Sol.  I answer, Because man may in partiality pluck up wheat for tars, and let tars grow for wheat. Therefore God, who is never deceived, neither can be corrupted, reserveth that judgement unto himself, to be revealed sometimes in this world by some notorious judgement: but certainly hereafter in the world to come, as Gregory Nyssen 
y Gregor. Nyss. lib. de Resurrect. & anima ad sor. pag. 193.  hath worthily expounded that point of the Parable, [Let them grow till the harvest,] saying, The Husbandman letteth alone amongst us some adulterous seeds, not that they should always prevail against the more precious Corn; but that the ground by its inward strength, may whither and dry up some of the branches, and make others of them flourishing and fruitful; which if it be not done here, then doth he reserve the discerning of the fruit of the field unto the fire.  
But be it so, that the Church is here spotless; the second point is most false, that their Churches and Congregations, or Conventicles rather and Satanical Synagogues are pure and perfect. For to rake up this Sink a little, and make known their filthiness and abominations, mark their doctrine; They 
z Vid. L. Osian. & M. Barnard. ubi supra.  deny the old Testament: they hold it unlawful for any man to take an Oath before a Magistrate: they forbidding the Baptism of children, allow rebaptizing, and sebaptizing; as SMITH baptised himself: they hold justification by the works of Regeneration: they hold all things to be common, even Wives, whom they divorce without just cause: they deny Magistracy, pretending liberty, but practising licentiousness. For look into their lives a little: Are they not fantastical, depending upon Enthusiasms? Are they not schismatical, making rents without reason? Are they not Coozeners, deluding the simple? Are they not proud, deriding the godly? Are they not debauched in all filthy Venery? Are they not disobedient to all good Order, by confused Anarchy?  
I need not send you further to seek how these men live, then to Amsterdam and the Low Countries, where they 
a Esay 59.4.  hatch Cockatrice eggs, and weave Spiders webs. 
b Vid. Sleidan lib. 5. & 10. Commentar.  Swenckfeldians were manifest in the rebellious rustics of Germany: Anabaptists, by those who were suppressed at Monster; and our English Brownists discover themselves too far by their manifold exorbitancies against God, King, Church, Commonwealth, and their own fellows, if we may believe 
c Tho. White his discovery of Brownists.  Master White and others who have seen them, and conversed with them. Therefore plead they for perfection as much as they please, we know that all is not Gold which glistereth: we find that they are 
d Prou. 30.12.  not clean from their wickedness; but that they are the very brood of the ancient Montanists, Manichees, Novatians, Donatists, and Priscillianists, making show without substance, and as they began idly, so ending odiously by the judgement of God, who will not suffer them to reign any long time, that Truth may prevail. So that now, dear brethren, leaving these three kind of Perfectists unto God's just correction, let us in the fear of God take direction (the second use of our doctrine) hereby unto spiritual growth, and proceeding in piety, 
2. For direction.  as we are very often moved thereunto, first, by S. Paul, 
e Ephes. 4.15.  following the truth in love, grow up unto him in all things, which is the head, even Christ. Secondly, by S. Peter, 
f 2. Pet. 3.18.  grow in grace, and in the knowledge of our Lord and Saviour jesus Christ. For as Leo well 
g Leo Ser. 8. de Pass. dom. cap. 8.  observed, Qui non proficit, deficit; & qui nihil acquirit, nonnihil perdit: He that goeth not forward, runneth backward; and he that getteth nothing, loseth somewhat, because his love chilleth, his hope halteth, and faith faileth, who runneth not forward to gain the Crown. For no 
h Luke 9.62.  man having put his hand to the plough, and looking back, is fit for the kingdom of God, since as Tertullian 
i Tertull. lib. de Idololatr. cap. 12  judged well, sepelire patrem tardum fuit fidei: to pretend for excuse against spiritual proceeding the burial of our father, is a slowing of faith, that should be always lively. And therefore as the old Romans 
k Apud Plin. lib. 18. cap. 19  used to say, Arator nisi incuruus praevaricatur: The ploughman, unless he lie hard upon the Plow-stilt, may make balks in goodland. So may we say of a Christian, that unless he press very hard towards the mark, he 
l 1. Cor. 9.26.  beareth but the air, he cannot attain to what he seeketh, since we 
m Luke 13.21  must strive against flesh and blood to enter in at the straight gate. It may be, that many blocks are laid in our way, some by adversity, some by prosperity. But what saith holy David? The 
n Psal. 92.12.  righteous shall flourish like a Palm tree, he shall grow like a Cedar in Libanon, like a Palm tree in adversity, and like a Cedar in prosperity. For as the 
o Gellius lib. 3. cap. 6.  Palm groweth higher, and spreadeth itself broader, the greater the weight is which is laid upon it: so the truly godly, the more they are pressed with afflictions for the Gospel's sake, the more they grow in the goodness thereof, as Hilary 
p Hilar. lib. 7. de Trivit.  said very well of the Church: Hoc Ecclesiae proprium est, ut tum vincat, cum laeditur, tum intelligatur, cum arguitur; tum obtineat, cum descritur: This is the property of the Church, then to overcome when it is hurt; then to be understood, when it is reproved; then to obtain, when it is forsaken: And as the Cedar, 
q Plin. lib. 16. cap. 40.  wheresoever it grow, never feeleth the worm, but always is found, so a good man, wheresoever he live, yet carrieth a sound conscience without a gnawing worm, no pleasure either puffing, or pampering him up, who 
r Phil. 4.12.  can want and abound, taking every thing for an help to set him forward unto all perfection. Are we men in nature? Be not Dwarves in Grace. God, my brethren, hath, in his goodness towards us his children in Great BRITAIN, given many many Motives, and means to this perfection, but especially four, as first, the Word preached, never before so plentifully or so purely, as it hath been of late years to our wonderful comfort, while we profit thereby; as to their utter overthrow and condemnation, who bring not forth fruits worthy of it. For it is as desperate Physic as ever Par●celsus gave: 
s 2. Cor. 2.16.  either the savour of life unto life, or else the savour of death unto death. Secondly, good examples of many great and good Worthies of Israel, who going before, provoke us to follow them; as 
t Matth. 5.14.15. Philip. 2.15  Candles in a candlestick, and Cities on a hill, and lights now shining in the midst of a crooked and froward generation. Few they are to the fullness of impiety; but I fear me, too many to be witnesses against us for our turning back in the day of battle. Be ye followers of me, 
u Philip. 3.17.  saith the blessed Apostle, and mark them which walk so, as ye have us for an ensample. Thirdly, the quiet time, wherein we sit securely, every man under 
x 1. Reg. 4.25.  his Vine, and under his Olive tree from DAN to BEERSHEBA. Civil wars beforetime much hindered Reformation: Now let Peace breed piety, as well as Plenty, that in our fullness we may be more faithful; as 
y Revel. 3.11.  hold that thou hast, that no man take thy Crown. Fourthly, the last day, which is 
z Rom. 13.12.  now nearer, than when we first believed. It will make all perfect in their own periods; let us be fit to take it in affection, 
a Philip. 1.23.  desiring to be dissolved & to be with Christ; and in action still, having 
b Philip. 4.20.21.  our conversation in heaven, whence we look for the Saviour the LORD JESUS Christ, who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working, whereby he is able to subdue all things unto himself. 
Semper enim sanctis superest quo crescere possint:  
Et perfectorum gloria, principium est.  saith Prosper  

c Prosp. Epig. 27  Aquitanicus, whom thus I translate: 
Always to Saints something remains,  
By which they may increase:  
And th' glory of the perfect is  
Th' beginning of their peace.   

The conclusion repeating all in a short sum.  And thus, Right Reverend, Right Worshipful, most dearly beloved in our Lord Christ jesus, you have heard this Scripture opened at large in these four points: 
The first part.  First, of proud Teachers being blind guides, showing, that no man must take upon him the Office of a Teacher, unless he be endued with some measure of Learning, lest he be reputed but a bold Intruder, such as we manifested our Popish Priests, 
The second part.  and prating Precisians. Secondly, of simple Hearers, who teach us, that those who without due Trial or Examination, will stiffly depend upon false teachers shall with those teachers fall into uncertain Errors, unto most certain and damnable dangers: and therefore we are both to take heed of and to try our Teachers, notified by their marks of inward habits and outward acts. Thirdly, of the humble Servant, 
The third part.  who always acknowledgeth the Sovereignty of his Master, whom we proved to be Christ only, to the correction of the proud Pope, caution to us for the right understanding of the King's Title, and consolation to all Christians depending upon so good an Head. Fourthly, of a conformable Professor, 
The fourth part.  such as we ought to be, not like Pelagians, Papists, or Anabaptists, dreaming of an absolute perfection on earth, but as obedient Christians endeavouring ourselves by grace to be perfect here in the way, that in the life to come we may be fully made perfect in endless Glory through jesus Christ: in whom, Lord, as we render unto thy Majesty all glory and thanks for thine inestimable blessings, both spiritual and corporal: so most humbly we beseech thee send us good Teachers, and make us right Hearers of thy most sacred Will and Word, that acknowledging Christ jesus to be our only Master and Head, we may be conformed unto his Image, lost by sin, recovered by Grace, and fully to be restored unto us in blessed Glory, to which the Lord of Glory, by his Spirit conduct us, through jesus Christ, to whom with the Father and the Holy Ghost, one Perfect, everliving, most Gracious God, be all Honour and Glory, now and for evermore. Amen.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
FINIS.   

A Prayer to be said at all times.  
O Heavenly LORD and omnipotent Father, the pattern of all goodness, and Flower of all virtues, most stout over-thrower of all wickedness, and sharpest Rooter up of vices, mercifully behold our frailty and proneness to evil: help us with thy supernal Power, that we may learn to despise all earthly pleasures, and the vanities thereof, and love all Celestial and heavenly things. Make us resist all sin, which stands between thy Majesty and our weak spirits, ready to overthrow us, if thy mercies were not assistant to our poor souls. Make us to withstand all temptations, firmly to embrace virtue, to eschew all worldly honours, and carnal delights, and to bewail our offences committed in thy sight. We beseech thee refrain our unbridled desires with thy loving hand, whereby we may abstain from a lewd and lose life, and accustom ourselves with goodness to the end: That by thy benefit and gift of Grace, by the true worshipping and serving of thy omnipotent Majesty, we may possess the Crown of everlasting life in thy Kingdom, prepared for thine Elect, world without end, AMEN.