THAT THE POPE IS THAT ANTICHRIST: AND An answer to the Objections of Sectaries, which condemn this Church of England. Two notably learned and profitable Treatises or Sermons upon the 19 verse of the 19 chapter of the Revelation: the first whereof was preached at Paul's Cross in Easter Term last, the other purposed also to have been there preached. By LAURENCE DEIOS' Bachelor in Divinity, and Minister of God's holy word.  REVEL. c. 19 v. 19 
And I saw the Beast, and the Kings of the earth, and their armies gathered together, to make battle against him that sat on the horse, and against his army.  
¶ Imprinted at London by George Bishop and Ralph Newberie. An. Dom. 1590.   

TO THE RIGHT HONOURABLE AND MOST REVEREND FAther in Christ, my Lord the Archbishop of Canturbury his Grace, Primate of all England, and Metropolitan, one of her majesties most honourable privy Counsel.  
THE impugnations which the enemy of the whole Church so strangely & diversly maketh against this Church of England, are not so much to be marveled at, as of every true Christian heart to be lamented. They of the Church of Rome condemn us, for falling away so far from them: such as are sprung up amongst ourselves, and are gone out from us, because we approach so near unto them. The first hold us as Antichristian, for shaking off the Pope's government, whom they make Christ's vicar: the others, for that we retain (they say) his government still, & are in bondage to it. The first say, we are out of the true Church: the others say no less, and that we have not God's Church amongst us. The first affirm, that we have no Ministers, no sacraments, no lawful service of God amongst us: the others, that we have no Ministers rightly called, no sacraments duly administered, no worship of God, and that we worship a false Christ. The first hold, that the service of God in our Churches is so wicked, as it is not to be frequented: the others, that it is idolatrous, and to be avoided. The first are of opinion, that the Sovereign Christian Magistrate ought not to have government in causes Ecclesiastical, otherwise then to defend the Church, and to see the laws thereof executed, because making of Church laws and government Ecclesiastical, is solely in the Pope, and in his Clergy: the others hold the like position against the Prince's Ecclesiastical supremacy, for that this government belongeth to Elderships and Synods of Ministers and Elders, (for else Christ doth not govern in his Church) as they teach. Thus both sorts push at the peace of this Church, with the horns of the beast, and albeit upon diverse grounds, yet to one and the self same end, which is, the utter overthrow of the Church, if their courses be not carefully and speedily prevented. Which (me thinketh) may best be effected by doctrine and by discipline. The first by instructing the simple seduced, and by confuting mightily the froward and insolent: the second, by sharper corrosives against the wilful and obstinate sect-masters on both sides, being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, men condemned even of their own consciences. This teaching and confutation in sundry weighty points is (in mine opinion) very sound and judiciously (though in brief sort as best fitting sermons) here performed, both against the Romanistes and Catharites. The copy whereof happily falling into my hands, I have made so bold with the Author as to prefix a title thereunto (implying not all, but the most principal matters treated of) and thus to publish it, for common instruction and comfort: Dedicating the same to your Grace, as to him to whom the Author hath dedicated himself in all dutiful service, and who daily seeketh by the said two means (mixed with mildness and gravity) to reform the fancie-full, nay sinful conceits of both the factions, and to settle this Church in the unity of the spirit, and bond of peace. Which that your L. and others in authority may effectually bring to pass, under the long and blessed government of our dread Sovereign, to God's glory, the propagation of the Gospel, (exceedingly impeached by them) and to the comfort of all godly and peaceably affected English, The Lord of Lords in mercy grant for Christ's sake. Amen.  
17. Novemb. 1590. Anno 33. D. Elizabethae Reginae.   

The first Sermon upon Apoc. cap. 19 verse 19  
TWO things especially are set forth in this whole book of the Revelation. First, the persecutions and the rewards of those that with true faith cleave only to Christ: secondly, the assaults and wicked attempts of the enemies of the truth against the Church, together with their punishments and overthrow. Because it is a prophesy of things to come, therefore is the book hard to be understood: for prophecies sooner are fulfilled in the world, than the world can perceive the true exposition and interpretation of them. This verse doth minister occasion to speak both of the wicked, which do persecute, and of the godly which are persecuted; and it hath some things in it easy, and some hard to be understood. Who the beast is, and who be these kings, and what be their armies, and what is the manner of their fight, we know: and who it is that rideth on the horse, and what is his army, we may with small searching easily find out, for time hath revealed these things. But the time wherein this last fight of the beast shall be, and the manner how he shall be overthrown, hath some doubt. I will speak of these things in order, as they lie in the text.  
The beast here spoken of, is the Pope of Rome: the Kings of the earth meant in this place, are the princes that submit themselves to the obedience of him: their armies are both the captains and warlike soldiers, and also the manifold and sundry sorts of Ecclesiastical and spiritual persons, as they call them, which either by force of arms, or by wit and eloquence, by strength or policy fight for him. He that rideth on the horse is Christ: his army are they that believe in him only for salvation, and obey his Gospel. In speaking of Antichrist and his armies, and their fight, I must strive to be the more brief, not only because the matter of itself is large, and such as whereof a man can find no end, if he would go about to speak all that may be said, but also because (I fear) it would be somewhat tedious unto you, to hear me speak of that whereof you have heard others speak very oft, and largely already. Of the other part, that is, of Christ, and his army, it is comfortable and profitable for us to hear, because we do account ourselves which do profess the Gospel in this land, to be as it were a wing, or an old trained band of that army. I thought it necessary to speak of these two points at this time. First, because Antichrist either now reneweth or continueth still his war against us, or at least is suspected, and of some reported so to do. Secondly, because among ourselves, there are that blaspheme the host of the living God, and say that we are not the army of Christ. And albeit that it were out of question that we are Christ's army, yet we see in all places, that there is a mutiny in this army, and it is necessary if we will obtain the victory, that we must be an united army. Thus I have set before you, the matter that I must speak of, and the causes that moved me to it. Now therefore I will first entreat of the beast.  
The beast in this place is set for one of the greatest enemies of jesus Christ upon earth, which is the general and chief captain over kings and their armies in the field against Christ. The devil is doubtless the chief leader of all that fight against our Saviour. But he in the Revelation is not called the beast, but by other names: for he is named the Dragon, the old serpent, and satan. The devil is not the beast, but giveth his power to the beast: the beast is not the dragon, but speaketh like the dragon. The beast is a visible earthly power raised up by the devil, that hath authority over kings. To know him is almost to overcome him: for few are hurt by him, but such as know him not. This beast (as I said) is the Pope of Rome. The Papists, as they resist other positions that we hold against them, so above all others, they must needs stand against this. They will not have the Pope to be the beast, for they know that this beast is Antichrist. And what is Antichrist, but the capital enemy to jesus Christ? Wherefore they see, that if the Pope be the beast, than all reverence and obedience to him, must of necessity be forsaken. Now therefore I will show, that all things which are spoken in Scripture of this beast & Antichrist, agree most fitly to the popedom, and not to any other earthly power.  
This Beast that is spoken of here, is the same that is mentioned, Apoc. 13.11. which was the second beast that john saw, which came up out of the earth, and had two horns like the Lamb, but spoke like the Dragon: & it is the same beast, which whosoever worshippeth, or his image, or receiveth his mark, he must drink of the wine of the wrath of God, Apoc. 14.9. and it is that beast which sendeth out of his mouth, three unclean spirits like frogs, to gather the kings to the battle here spoken of, Apoc. 16.13. It is that scarlet coloured beast full of names of blasphemy, which hath seven heads and ten horns. Apoc. 17.3. of the same beast mentioned so before, it is said here: I saw the beast and the kings of the earth and their armies, gathered together to fight against him that sat upon the horse, and against his army. This beast both in the Revelation, and in other parts of Scripture hath divers other names: for it is named the great whore that sitteth upon many waters, Apoc. 17.1. The woman arrayed in purple and scarlet, and gilded with gold and precious stones and pearls, Apoc. 17.4. and it is called Babylon the great city, Apoc. 18.2. That which Paul speaketh of the Apostasy, and of the man of sin, and the son of perdition, whom he calleth an adversary, 2. Thes. 2.3. is understood of this beast. But the most usual and familiar name, that all ecclesiastical writers do give to this most famous enemy of Christ and his Church, is that which john useth when he saith: 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, 1. john 2.18. And again, Every spirit which confesseth not, that jesus Christ is come in the flesh, is not of God: but this is the spirit of Antichrist, of whom ye have heard how that he should come, and now already he is in the world. This principal enemy of Christ that maketh war here against him, named an adversary, the man of sin, the son of perdition, called Babylon, the great whore Antichrist, and the second beast, is the Pope of Rome with his popish government.  
The devil as he laboured that Christ should not be known when he was in the world, and wrought man's salvation by his death: so likewise he doth what he may to hide Antichrist, that he may work destruction of souls, and yet not be suspected to do it. That the Papacy may not be called the kingdom of Antichrist, the papists obtrude to the world a certain imagined Antichrist, such a beast as never was, nor ever shall be: for they say Antichrist must be one particular man, borne of the tribe of Dan, which shall have his seat in jerusalem, in the temple there, and shall subdue three kings first, namely, of Egypt, Ethiopia, and Libya, and then other seven, and shall reign three years & a half, neither more nor less, and shall be honoured of the jews as their Christ and Messiah, and shall be circumcised, and shall abolish baptism and the Mass, and shall set up his own image in the temple, and cause the world to worship it, and he will deny jesus to be Christ, and cause himself to be honoured as God, and so be called, and that he shall give a mark and set it on men's foreheads, or on their right hands, the print of it shall be his name, and the letters of his name shall make the number of 666. And that he may move men to worship him the rather, he shall do many miracles, and especially shall feign himself to die and rise again from the dead, and cause fire to come down from heaven in the sight of men: that Enoch and Elias shall come in their own persons and prophesy against him, that Christ at the end of three years and a half, shall overcome him & put him down, and that at the end of forty days after shall be the general judgement. And before this Antichrist can come, they say that the gospel must be received publicly of all kingdoms and people in the world: & that the empire of Rome which now the Germans hold, must clean both in name and substance be abolished, for that is a great let unto him: for while that standeth, he cannot come at jerusalem.  
This is the papists worshipful Antichrist, a perilous beast that shall reign but three years and a half. By this notion of Antichrist deeply printed in their heads, their minds are turned away from seeing the Pope to be the very beastly Antichrist as he is. They nourish the beast in their own bosom, and let him suck of their breasts, or rather suck themselves poison out of that Whores breasts, while they imagine that he shall come, they know not when, to jerusalem in another shape.  
What should make them think that Antichrist is one singular person? The first beast, they and all men confess, is the state and succession of the empire of Rome, as it was heathen, & persecuted the Gospel openly: that was not one person, but many persons, one after another, holding up the same estate. The second beast reviveth the image of the first, in the same city: therefore the second is not one person, but a succession of many, which renew, as it were, the old honour and state of Rome. This doth the order of Pope's succeeding one another. And although (as Bellarmine answereth) one beast in Daniel is set for one man, as the Leopard for Alexander magnus, yet there also the Lion representeth the Assyrians, and the Bear the Persians empire: so here in the Apocalypse, as the first beast is set for the heathen empire, so the second beast is set for the Antichristian papacy of Rome. Augustine thinketh that this beast must not be understood for one man, but for one city. Quae sit porro ista bestia, etc. What this beast is, it is not repugnant to right faith, that the very wicked city be understood, as the people of unbelievers, contrary to the believing people and city of God. The beast then, by Augustine's opinion, is a city, a multitude, not one singular person. If we shall mark that which Paul saith concerning the beginning and end of Antichrist, the mystery of iniquity already worketh, and that the Lord shall abolish him with the brightness of his coming: and that which john saith, Ye have heard that Antichrist should come, and now already he is in the world, we shall see that the Antichrist can not be one man, the foundation of whose kingdom was laid so long before, and the end whereof shall not come till the end of all: for is it not absurd, that there should be so ancient a preparation for so late and so short a reign of one man? This also is most evident, that those things which must be done of Antichrist, can not be performed of one man, no not in his whole life, much less in three years and a half. He must restore the glory of the Roman empire, he must do all that the other beast did before him, he must work many signs and miracles, he must cause the former beast to be worshipped, he must send forth lying spirits to seduce them that dwell on the earth, he must kill them that worship not the image of the beast, and receive not his mark: nay those things that they grant Antichrist shall do, can not be done in that space. He must win jerusalem, and build the Temple, and overcome all the world, & propound himself to be worshipped thorough the world, and take away baptism in all the world, and do many other things. Can these things be done in three years and a half? or while he doth these things, shall he not be their Antichrist? But they say Paul calleth him the man of sin, and john, the Antichrist, adding the Greek article. That is done for difference, and not for singularity of person. No marvel if a common name of the man of the Antichrist signify many, seeing a proper name shall signify a multitude. Israel first a proper name of jacob, and yet signifieth all God's people: Zion the proper name of a hill, and yet signifieth all the church of God. The beast is the man of sin, and the Antichrist, because of all Antichrists (for there are many, even so many as there are heresies against Christ) he is the greatest, and cruelest, and mightiest Antichrist, and the man of sin, because of all sinful men he is cause, by his power & laws, of greatest & most sin committed in God's church. Last of all (they say) that as Christ is one person, so Antichrist, his chief enemy, must be one person: as he that sitteth on the horse, that is Christ, is one person, so the beast, that is captain of those against him, must be one person. The comparison holdeth not: first, because Christ abideth for ever, therefore on that side there is one person captain: but on the other side, to fight against him, for the short continuance of the persons, & the long continuance of the fight, there must be many persons, in succession, captains. Secondly, because the fight is not against Christ in his person, but in his doctrine, and in his members, both which are continued by succession, and so are the captains and the war against them. I need not fight so long with a shadow, to destroy this opinion of theirs, that the beast and the Antichrist spoken of in scripture, is not one singular person, but a line and succession of many that hold and maintain a government that destroyeth the faith and benefits of jesus Christ. Thus we see how vain one especial ground of their feigned Antichrist is, namely, that he must be one singular person.  
Another ground of their error is, that this beast and Antichrist must be an open enemy of Christ, both in deed and word, in truth and in show. for they say he must deny jesus to be Christ in plain terms, and in like manner deny that he is come: that he must take away the sacraments of Christ, and substitute others himself: that he must make himself Christ, and so be received of the jews, and that he must by all means be without the Church. The Pope (they say) is not such a one. He acknowledgeth Christ to be come, and himself his substitute and servant, and by our own confession is after a sort in the Church. But we hold, and the truth is, that this beast and Antichrist, is a secret enemy cloaked with the name of a friend: an ass that hath put on a Lion's skin, and that in this enemy especially; Satan changeth himself into an Angel of light. If Antichrist should come like an open professed enemy, all Christians would easily detest him, the elect should never be in danger by him: but he shall come so cunningly, that he shall seduce, if it were possible, even the elect. And the name of a mystery, Revel. 17. declareth that his working is secret. and the same hath Paul, the mystery of iniquity already worketh. Wherefore if the kingdom and rule of the beast and Antichrist be a mystery, then is he a secret and not an open professed enemy. And whether do these names of seducing, of coming with all deceiveableness of unrighteousness, and of strong delusion to believe lies, (all which are spoken of Antichrist) agree rather to a counterfeit or an open enemy? The enemy that Christ would have his people take heed of in the last time, is especially the counterfeit friend. They shall say, Lo, here is Christ, or there is Christ, there shall arise false Christ's and false prophets. And to the jews he saith, If another shall come in my name, him will ye receive. Upon these words they ground that opinion of theirs, that the jews shall receive Antichrist when he cometh, which shall deny the first and true Christ, and set himself to be their Christ. But that saying of our Saviour was fulfilled after his ascension, in divers that came unto them as deliverers, whom they followed to their destruction. But as for the jews towards the end of the world, when the Papists say their Antichrist shall be, the jews before that shall be converted unto jesus Christ, as Paul showeth Rom. 11. and the popish imagined Antichrist, of all others, can never be received of the jews: for they look for a Christ to come of the tribe of juda and not of the tribe of Dan: and they so detest an image, that they can never acknowledge him their Christ, that contrary to their law shall set up an image to be worshipped. But as I said, Antichrist shall put upon him the vizard and face of a friend, and shall have the heart and works of an enemy: for as he is and hath joined to him as his assistant the false prophet, so likewise he will tread in the path of false prophets. Beware of false prophets (saith our Saviour) for they come in sheeps clothing, but inwardly they are ravening wolves. If that be true that some do say, that in Ezechiel and Revel. 20. Gog is set for Antichrist and Magog for the Turk, which both should succeed and divide the Roman empire, than not only this is manifest, that Antichrist is a secret enemy, but that he should have the West part of the Empire, and the Turk the East: and that we need not fear the Turk in these quarters of the world, nor favour the Spaniards (as some do seem to wish in that behalf) because they think they be a wall between the Turk and Christendom. But God hath set the bounds. To the Turk, that is, to Magog and Mesek, which is Arabia, where Mahomet's tomb is, the East is allotted. To Gog, that is, the Pope, and Tubal with him, which some say is Italy, and others say is Spain, to this Gog the West part of the empire, which hath hitherto retained the name of Christian religion, is assigned. All the world deserved to be in bondage under enemies of the truth: but the East is under the bodily bondage of the Turk, and the West under the spiritual servitude of the Pope. Now Magog which is set for the Turk, signifieth uncovered, open, and manifest: but Gog set for the Pope, signifieth covered, secret, and hidden: wherefore as the one is an open enemy, so the other is secret, and therefore more dangerous. If by Gog and Magog be meant these two, than the names do show the difference: but I know some take those names otherwise: and some confess they know not what they mean. But if that Gog do not declare Antichrist to be a secret enemy, yet by this it shall most easily appear, for that Paul saith of him, he shall sit in the Temple of God, that is to say, he shall rule and govern in the church of God, as he himself will call it, and as it hath commonly been reputed: wherefore if he shall govern in the church of Christ, he must show himself to be a friend to Christ and to the church, or else he can by no means deceive the church of Christ. To the woman, Revel. 17. there is given a cup of gold, which is understood to be the show of religion, and yet it is full of abominations. But what need we more proofs to show that this beast is a feigned and a counterfeit friend? john saith, The beast hath two horns like the lamb, and yet speaketh like the dragon: he shall make a show of Christian religion, shall have spiritual and temporal government, and shall feign himself to be like Christ, but his laws and doctrine shallbe the doctrine of devils. All these things prove that Antichrist, which is this beast, is a secret enemy, making show & countenance of a friend.  
If I should say no more, by this that I have spoken it may sufficiently be gathered, that this beast, this Antichrist, is the Pope of Rome. For who is there in the Church of Christ, of long continuance and great authority, that seemeth more a friend to Christ, and is in truth so sore an enemy to all that truly believe in Christ, as is the Pope? But if we search further, we shall see that whatsoever the Scripture speaketh of this Enemy, agreeth fitly to the Pope, and to none other, neither to him, who they imagine shall come of the tribe of Dan, nor to the Turk, which is by all means out of the church. This title of eternal ignominy and shame, falleth upon no estate in the world, but only on the popedom. All things agree to it.  
The forerunner of Antichrist was the fall of the Roman empire, and destruction of Rome in the West: that is it (in the opinion of many ancient fathers) which Paul meaneth, when he saith, Ye know what withholdeth that he might be revealed in his time. And again, Only he which now withholdeth, shall let till he be taken out of the way. The seat of the empire abiding at Rome, withheld the Pope from his reign & dominion there. But how was that removed, that the Pope might come into it empty? First by Constantinus magnus departing thence, & making the seat of his empire at Constantinople. Secondly, because it was not yet empty enough, Alaricus king of Goths taketh it anno 414. Gensericus Vandalus takes it & spoils it again an. 459. And last of all, Totilas taketh it thrice, overthroweth the walls, and setteth Rome on fire, and letteth it burn 40 days, an. 549. Thus was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Rome was made empty of the emperor, that the Pope might step into it. This is the head that S. john saw wounded to death. Here the heathen Romans that had killed with the sword, were killed by the sword. Although this be so, yet the Papists contend, that this is not yet fulfilled. The Roman empire (say they) is not yet displaced. These be notable cunning men: that which was done 1000 years since, is not yet done with them. By this we may judge of their religion. For as the Roman empire remaineth yet, so the true Christian religion remaineth with them unto this time, & no otherwise: but that empire remaineth only in name and not in truth: so doth the religion. For is that the emperor of Rome, whom the Pope by a law hath bound not to dwell in Rome, nor in all Italy, at any time? Is he emperor of Rome that hath no tribute, no homage, nor lands of the empire, and unless he have somewhat to live by of his own, shall be nothing enriched by the empire? But (saith Bellarmine) he is emperor of Rome, although he have not Rome. How can he be emperor of it, that hath it neither in possession, nor by right of title? if he have right to it, than the Pope is an usurper, that keeps him from it: for there is no officer in Rome, but the Pope's deputy by his appointment. Wherefore the first note of Antichrist agreeth to the Pope, which is, that Rome should be made a ruin before he should come to build upon it: for that was fulfilled five hundred and fifty years after Christ, and six hundred years were expired before the papacy did show itself in his antichristian colours.  
The second note of the beast agreeth also to the Pope: for john saith: He cometh out of the earth, & hath two horns like the lamb, and speaketh like the dragon. Antichrist should in show make himself like Christ, and perform the works of the devil. He will write himself servus servorum: and in some sense, so he is: for he serveth the lust of those that are servants and slaves, to enrich them and bring them to honour. He hath not the horns of the lamb, but like them: for he challengeth to himself power in temporal and in spiritual matters: he maketh himself not only a priest, but a king also: he will rule in heaven and in earth. If these be not the two horns of the lamb, what are they? howsoever it is, he will be like the lamb, especially in the horns. He would resemble Christ in his power, but not in his holiness. And to express his power, he delighteth much with the number of two, for he hath on his head a mitre which hath two tops, two sharp points, one before, and another behind: two keys also he hath set a cross. And in the year 1300, Boniface the eight, in the first jubilee, the first day went in his bishop's robes, the second day in the habit of the emperor, having two swords borne before him, & this being proclaimed, Ecce duo gladij hîc. How can he declare more plainly, that he beareth two horns like the lamb? whose title in the world cometh so near the title of Christ? for he will be called Christ's vicar. Of the two horns, he had the spiritual jurisdiction first, and then the temporal: for first he ruled over bishops and ministers only, and in process of time he ruled over kings and emperors: but although he have horns like the lamb, yet his speech is like the dragons. The crying of the dragon is fierce and terrible: and the spiritual dragon, the devil, speaketh contrary to God. For the religion of the Pope, is in name Christ's religion, but in truth contrary to it. Christ saith to the people, Search the Scriptures: the Pope saith they shall not read them. Christ saith, Thou shalt serve God only: the Pope saith, Thou shalt serve saints. Christ saith, Thou shalt not make nor worship images: the Pope saith, thou shalt do both: and in many points beside (Hesshusius reckoneth up six hundred) the Pope speaketh contrary to Christ, and altogether like the dragon. The Papists say this note can not agree to the Pope. Why? not because he hath not two horns like the lamb, nor because he speaketh not like the dragon: but because it is said here of the beast, that he cometh out of the earth: for they think their Pope hath not a base, but a noble beginning. In deed their first bishops were from heaven, and went to heaven: but they that took the horns like the lamb, and presumed to challenge spiritual & temporal jurisdiction over all the church, were from the earth: for this was an earthly devise: & what persons in the world come to so high authority from so base beginnings, as the Popes of later times? bastards, and friars, & magicians: are not these base? are not these from the earth? To this description of john, agreeth that of Paul: for as john saith, he should speak like the dragon, so Paul saith, he shall be an adversary: and as here it is said, he should have two horns like the lamb, so there it is said, that he should sit in the Temple of God as God, showing himself that he is God: for he taketh the office & name of God upon him.  
The third mark is proper also to the Pope. For thus john speaketh of him. He did all that the first beast could do before him, and caused the earth, and them that dwell therein, to worship the first beast, whose deadly wound was healed. The first beast was old Rome, and the state of the empire: therefore when this second beast had gotten horns like the lamb, that is spiritual and temporal jurisdiction, he pusheth so long with these horns, that he maketh the Roman name to flourish, as much or more than it did before: which was a thing much to be wondered at thorough the world. Who knoweth not that Rome hath been these later hundred years in more estimation than any city in the world beside, or then itself had been in former times? and how came it to that wealth & honour, but only by the two horned beast? Nothing else had it to commend it now in comparison, but the false title of the seat of Christ's vicar. And herein standeth all the endeavour of Antichrist, not that Christ may be worshipped, but that the first beast may be had in honour. For the name, and religion, and credit of Rome he fighteth. The Pope is as it were, the first beast: for in him the ancient state seemeth to be restored.  
The fourth note of the second beast is as fit as any of the rest for the pope. For john saith: He did great wonders, so that he made fire to come down from heaven on the earth in the sight of men: and deceived them that dwell on the earth, by the signs which were permitted to him to do in the sight of the beast. To this agreeth that which Paul saith of Antichrist, whose coming is by the working of Satan, with all power and signs, and lying wonders. And our Saviour saith, There shall arise false Christ's, and false prophets, and shall show great signs and wonders, so that if it were possible, they should deceive the very elect. Signs and miracles are so common with the papists, as they have not been among any since the Apostles times. They have miracles to commend every thing to the world, miracles to confirm purgatory, and praying for the dead, and the mass, and the force of relics, and whatsoever superstition there is beside in popery. But their miracles are lying signs & miracles, both because many of them are but done in show and not in truth, and many are feigned, and all tend to confirm and establish lies. The truth needeth no new miracles, it persuadeth & confirmeth itself in the heart of him that hath it. john nameth one especial miracle, The calling of fire down from heaven in the sight of men. Some imagine that as Elias did it to consume the fifties that came to take him, so the Pope at some time or other should do: or as he did to commend his sacrifice against the sacrifice of the priests of Baal, so the pope should cause the like for the confirmation of his mass and other idolatry. It is time for him now to do it, if ever he will do it, for he is near taking, and his mass almost every where is out of credit. There be that refer it to Pope Hildebrand, which by the art of Magic danced in fire, raised up round about him, without hurt, thereby to win the more authority to himself. Others rather take this of the fire to be spoken allegorically: for what is excommunication, but as it were an heavenly fire, by which he hath revenged himself on many emperors and king's, and whereby he goeth about still to consume his enemies? This fire he flingeth about him like a mad man. He hath cast it against our most gracious Queen, and this whole land: but it is quenched in the sea. I hope it will not set any on fire here, as it hath done. Fox taketh this fire fetched from heaven, to be the Scriptures interpreted in a wrong sense. Christ saith he came to cast fire on the earth, and that his desire was it should be kindled: speaking of his word. This fire the Pope fetcheth out of heaven: for he wringeth and wresteth it out of his natural place, and apply it to prove his authority and all superstition which he hath brought into the world: This is my body, and Thou art Peter, and upon this rock will I build my church: and many such bright shining stars he hath plucked from heaven down to the earth. The Pope therefore is that new kind of Alchemist that is said to fetch fire from heaven.  
The fift mark pointeth out the Pope also. For partly by his two horns, and partly by fire from heaven, and by the means of his lying signs and miracles, he is grown to such credit and power, that at his commandment they that dwell on the earth are content to make the image of the beast, which had the wound of a sword and did live, and also he did give a spirit to the image of the beast, so that the image of the beast did speak. This making of an image, and the causing of it to speak, hath diverse interpretations. The Papists expound the head wounded and revived to be, Antichrist himself, feigning himself to die and to rise again: and that of the image speaking, they understand of an image which Antichrist should make to represent himself, which should give answers to those that sought unto it. These are vain devices and shifts to put it from the Pope. But the head wounded and healed, is the state of the empire fallen and raised again in the Pope: for Rome was wounded with a sword, and revived in the Papacy. The image made by the people, and caused to speak by the Pope, some have thought to be the emperor, which in deed is but the Pope's creature, whom he hath put down and set up, commanded to speak or hold his peace at his pleasure. But it seemeth rather to be the authority of his Legates and Cardinals, and their Courts and Consistories in all kingdoms: for all people were persuaded to entertain them, and the Pope did, as it were, breath life into them, and they spoke by the spirit of his Canon law or absolute pleasure.  
The sixth mark is agreeable in like manner. He caused that as many as would not worship the image of the beast, should be killed. The rejecting of the Popish Legates, and courts, and laws, the refusing of the Spanish inquisition, is death. For hence proceed all the wars and rebellions among all people that profess the name of Christ. It pertaineth also to their bloodshedding and cruelty, that he saith: None could be suffered to buy or sell, except he received the beasts mark. For there was no place nor being for any, except he did swear subjection. And when the patience of God's people is commended for enduring such things as they lay upon them, it is a token of their bloody cruelty. Here is the patience of saints: here are they that keep the commandments of God, & the faith of jesus. And in the justifying of their punishment, which daily now falleth upon them, the cause is given: for they shed the blood of the saints and prophets, and therefore hast thou given them blood to drink, for they are worthy. Her attire and ornaments also do witness this thirst and shedding of blood that hath been, & is in them. I saw a woman sit upon a scarlet coloured beast: and the woman was arrayed in purple and scarlet. What colour so fit for a bloody beast? and what kind of people either used or esteemed it so much as they? To these things agreeth that which our Saviour saith, having relation to the latter times. The time will come when they that kill you shall think they do God good service. But to remove this note from themselves, the Papists say, that the killing which they have exercised, is not answerable to those speeches: for they say the latter beast must kill more of God's servants then the first beast, and with more cruelty. I find not yet where it is so said, but that is true in them although they deny it. For who can reckon up the number, that judicially for the cause of popery have been put to death in England, Scotland France, Spain, and all the countries of Christendom within these two or three hundred years? And as for inventing of torments, if burning by fire be not cruel enough, yet they have devised more exquisite torments in their Spanish Inquisition, & used much more cruelty than ever the Heathen did. And one thing they have committed whereby they have shed infinite men's blood, which the heathen did not against the Christians. They make war upon us only for religion, & in those wars in France and Germany & the low countries, & in all places where by invasion or rebellion they can prevail, have made infinite slaughters. Wherefore numbers slain by them exceed the number slain by Pagans. But there is not so precisely any thing spoken of the number. They kill all, and would do, that will not be subject to them. This they have practised, and this they do practise: this is the drift of their wars and Counsels, and endeavours, and this is the mark of the beast. I saw the woman (saith john) drunken with the blood of saints, and with the blood of the Martyrs of jesus. Although we kill many in these wars, yet the whole is to be imputed unto them: for they are the cause of the slaughter, not only of others, but also of themselves.  
The seventh note is, that the beast made all both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads, and that no man might buy or sell, but he that had the mark, or the name of the beast, or the number of his name. Here is wisdom: let him that hath wit, count the number of the beast: for it is the number of a man, and his number is 666. There is no Religion that ever was, that hath so many marks and characters, and so glorieth in them, as the Popish Religion. And all that are under them, are signed with some token or other, as their sheep. Their little infants, with their oil, and cream, and other matters. Their Emperors and kings, and all men that take degrees in schools, with their corporal oath, for their fidelity to that See. Their Bishops & whole Clergy, with their shaven crowns, & oil, and oaths. All the people by open professing of themselves to be of the Latin and Romish Church, for to this end tend all their characters. This they would have all come unto, and they obtained it, that they should profess themselves to be of the Latin & Romish Religion. Therefore Master Fox taketh this name to be Romanus. Which both in the Greek, and also in the Hebrew letter's maketh 666. He trieth it in both tongues: because he thinketh the Revelation was made to john in the Hebrew, as being his mother tongue, and therefore in the Hebrew name the number should be answerable: and because he wrote it in Greek, it should agree in that tongue also, which it doth in Romanus. For both the letters in Hebrew, and the letters in Greek make that number. Irenaens conjectured 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be the name: and many learned men do rest in that, and it fitly agreeth. For all things with them were in Latin: the scripture, their public service, their private prayers, their laws, all were Latin. But this devise of the letters in a name to make up the number, seemeth to be Magical, and Cabalistical, & not used in the scriptures (as some learned men's opinion is,) and therefore they think the number should show the time when he should be brought forth into the world. And about that time they account that the Pope obtained his title of universal bishop by a Council: he had it given him by the emperor Phocas about 60. years before. So that which way soever it be taken, it falleth out right, and agreeth still to them. And herein standeth the note of God's people to withstand and reject this mark and character, and by no means to be counted of that religion, for they are threatened that do receive it: If any man worship the beast and his image, and receive his mark in his forehead or in his hand, the same shall drink of the wine of the wrath of God, yea of the pure wine which is powered into the cup of his wrath, and he shall be tormented in fire and brimstone before the holy Angels, and before the Lamb, and the smoke of their torment shall ascend evermore, and they shall have no rest day nor night, which worship the beast and his image, and whosoever receiveth the print of his name. But if any withstand it and get the victory, they are highly commended. Thus john speaketh of them: And I saw as it were a glassy sea, mingled with fire, and them that had gotten victory of the beast and of his image, and of his mark, standing at the glassy sea, having the haps of God, and they did sing the song of Moses the servant of God, and the song of the Lamb. Afterward he showeth how there fell a noisome and grievous sore upon the men which had the mark of the beast, and upon them which worshipped his image. This sore of many is thought to be the French disease, which began among them in the war at Naples between the French and Spaniard, in the year 1494. it came by the company of harlots in the camp, and from thence was spread to most countries. Other writers expound it of the plague, which in the time of popery flourishing, was more fierce and more general in all these quarters then almost at any time before or since: all chronicles are full of examples. Thus much of the receiving the character and mark of the beast, which is the seventh note.  
It were long to describe the other notes of this beast, for there are yet many things whereby it may be known. The seventeenth chapter hath a full description of it. That chapter hath much that pertaineth to Rome under the Emperors, and much also belonging to it, as it is governed by the Pope. Nay, both are as it were knit together, for that they are so like: for this that is now, is but the old revived, and therefore he that knoweth one, knoweth both. The first and especial mark is their whorish and idolatrous Religion. For he calleth her the whore that sitteth upon many waters: the government over many people that maintaineth idolatry, which is spiritual fornication in the sight of God. Then he saith: With her have committed fornication the kings of the earth, and the inhabitants of the earth are drunken with the wine of her fornication. For what Idol did the Romans set up, which kings and people did not by and by embrace? And they received them so gladly, and maintained all their will worship, their Saints, their Images, their Relics, their Masses, their ceremonies in such sort, as if they were drunk with the love of them. Yet touching their Religion, he saith, that this woman was full of names of blasphemy. Blasphemy is that which hurts the name of God. They were full then of blasphemies, that hurt the name of God, and the name of his people. Himself to be called the vicar of Christ upon earth, the head of the Church, the universal bishop, is a blasphemy against Christ, and against all other Bishops and Pastors.  
To say that Saints are intercessors and mediators for us, is blasphemy against the Saints, and Christ. To affirm that Christ by his death put away original sin only, and satisfied for the fault of other sins, and not for the punishment, is blasphemy against Christ's passion. So is that which they affirm of the Mass, that it is a sacrifice for the quick and the dead. These and infinite things more in that Religion, are vile and horrible blasphemies. john is not yet satisfied with speaking thus much only of their idolatry: but he saith afterward, that she had a cup of gold in her hand, full of abominations and filthiness of her fornications. She had a golden cup, not only for her riches and wealth, but also for a show of Christian religion and holiness. But this golden cup was full of poison, full of abomination and filthy fornication. For what number, or measure, or end was there of their Idols? not only every city as in juda, but every house, every corner, every man had his Idol. Neither that alone, but there was for every action, for every occupation, for every disease, a several Idol. Last of all, for the fertility of her idolatry, Saint john calleth her the mother of whoredoms and abominations of the earth. For where was the shop where these Idols were devised? Whence were they authorized but only from Rome? These things that john writeth of the idolatry of the beast, will not agree to the Antichrist that the Papists imagine: for they say he shall abolish all other images, and make his own image only be worshipped: for the beast is the mother of all abominations and fornications of the earth: neither will it so well agree to ancient Rome, for that received rather Idols from other people, and worshipped the gods of all other nations which they conquered. But this beast sendeth out her Idols and Saints and petty gods, and commendeth them to the worshippers, promising great things if they do it.  
Another mark followeth, that she hath in her forehead a name written: A mystery. This very name in letters was written on the Pope's Mitre, which he did wear upon his head, and so they used it for a season. Their miters were branded with this mark, Mysterium. But they after took it out, and now they use not to bear that name in their foreheads. But in the forehead of the whore, that is, of their whorish Religion, it is written still: but none save Gods elect can read it. For the poison and infection of their Religion is secret: It hath a goodly show, it beguileth many. For they keep the names of Scripture, and Christian religion, but they have turned them into another meaning, yea they commend the basest and vilest ceremony that they use, as a great mystery. Wherefore albeit the name mysterium be taken out of the Pope's mitre, yet it remaineth still in the forehead of his religion.  
john cometh yet nearer, and pointeth out the very place unto us: for he calleth it great Babylon. for as Babylon had the Monarchy, and oppressed and carried captive God's people: so likewise did both the old and the new Rome: the first and the latter beast, and so he calleth it, when he speaketh of the fall thereof. It is fallen, it is fallen, Babylon the great city. And in many other things was Rome like to Babylon, as in the building, but especially in the Monarchy and oppression of the Saints. All this the Papists will grant of old Rome, but not of new Rome. But if the first beast be old Rome, and the latter reviveth the first, than the first being Rome, the second must needs also be Rome: and therefore while he pointeth out one, he pointeth out both.  
Some Papists have imagined that Antichrist should make his seat at Babylon in the East, or there be borne, and so the name to be taken here in his proper signification. But why then doth he call it a mystery? There is in her forehead a name written, a mystery, great Babylon. It is Babylon in a mystery, and not in the proper signification of the name. To point out Rome by the dominion which it had by the Empire, and should have by the popedom, he sayeth further: The waters which thou sawest where the whore sitteth, are people, and multitudes, and nations, and tongues: and afterward more plainly, The woman which thou sawest, is the great city, which reigneth over the kings of the earth. Two or three notes yet he addeth to describe the city, and government, and authority thereof. One when he saith: The beast that thou hast seen, was, and is not. And again: The beast that was, and is not, and yet is. The Monarchy was there under Augustus, Tiberius, and some that followed, most flourishing, but now in john's time is not, and yet is. for under Domitian it did not flourish, and therefore was not in comparison of that it had been, and yet was then: for it had great power. But after this, it should ascend out of the bottomless pit, even out of hell, by the subtlety of the devil, after it was quite overthrown by the Goths. for it was revived and quickened in the Pope, and Rome had as much authority by the papacy, and as much riches as ever it had by the Monarchy.  
The other note is, when he saith: I will show thee the mystery of the woman, and of the beast that beareth her, which hath seven heads, and ten horns. But of the ten horns, because they are set for ten kings, I will speak afterward, when I shall speak of the kings that join with the beast, in the fight against him that rideth on the horse. Therefore of the seven heads thus he saith. Here is the mind that hath wisdom. The seven heads are seven mountains, whereon the woman sitteth, they are also seven Kings. First of the mountains, then of the Kings. The woman sitteth upon seven hills, and the woman is a city. Rome then on seven hills, and the latter beast reviveth the first. No matter if this Rome stand not upon all seven, nay if it stand upon none of them, so that it stand for that Rome that stood upon them, hath that name and dignity, and answereth to it in idolatrous religion, and cruel persecution of the Saints. Then was Rome well known to stand on seven hills. No other city did so: no other city bearing rule over Kings doth so. It was called Septicollis, of the seven chief hills, whereon it stood. Virgil hath relation to them, when he sayeth: Septem quae una sibi muro circumdedit arces: Meaning by towers the hills on which that stood. And Propertius sayeth: Septem urbs alta nigis toto quae praesidet orbi. Romulus set it on four hills, which were called Palatinus, Capitolinus, Aventinus, and Exquilinus. Afterward Servius Tullus added three, which were Caelius, Viminalis, and Quirinalis. From this time was it called Septicollis, although when it was further enlarged, it comprehended more hills. And the second beast with his kingdom and dominion, is most fitly described by the city: for they challenge all their privileges by the city. Because Peter (they say) was Bishop there, thence, even from the place, they derive all their authority. There they delight to dwell, although other cities are more pleasant and commodious. There the Cardinals must meet, when they choose the Pope: there all the counsels and conspiracies are made against God's Church. Bellarmine maketh so great account of the city, that if the Pope should be driven thence, or it be destroyed, yet wheresoever he were, he should still have the honour and dignity and title of the Pope of Rome. Thus here by the seven hills, the very place is noted. As in this Chapter Rome is most expressly described: so of learned men, in the sixteenth it is thought almost to be named. They gather themselves together in a place called in Hebrew Armageddon. Fox and others, take it to be an allusion to Megiddo, and Har megiddo the river and hill so called, where Sisera with his army was overthrown, which should signify the like event to the battles of the beast. But for as much as it may be read, & so in some books was in two words, each of two syllables, arma geddon, and Sigonius saith, he saw it written Geddon harma: and the letter N. is not in the name of the place where Sisera was overcome, therefore it is thought that some other thing then the allusion to Megiddo, must be found in the letters, & the signification of the word. If john had meant the place Megiddo, he need not have said it is named so in Hebrew, for the name only would have referred us to that place, although he had left out the mention of the language.  
The signification of Geddon harma agreeth well to the Rome that now is: for it signifieth excidium excelsae, the ruin of the high city, & it alludeth to that of Sibylla, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Rome a ruin. This should be the place and shop of all conspiracies against Christ, and his Gospel. Harma signifieth the high city that hath dominion over the rest, and differeth in sound very little from Haroma, and short in Hebrew it might so be written, Harma. In the place where this ancient great city was cut down by the Goths, there the other was erected or hard by, in steed of it, and thence come all mischiefs to Christ's Church. There are the battles conspired and made. What could be said plainer to describe the city, then that of the seven hills, or this of Harma, so near in sound to Rome, and in sense the high and mighty city?  
Now as concerning the kings, there are two orders of them pertaining to the city: first seven, and then ten. Seven heads are also seven kings, and ten horns be ten kings. But the ten kings are kings assisting, and with power helping the beast at the first, and after as willing and ready to pull down the beast as they were to set him up. But of those assisting kings afterward. The 7. kings are the states of Rome in itself, succeeding one another from the beginning to the end, in the government of it, which is manifest, because he saith thus. The 7. hills are also 7. kings, five are fallen, and one is, and another is not yet come, and when he cometh, he must continue a short space, and the beast that was, and is not, is even the eight, and is one of the seven, and shall go into destruction. They that expound this of Galba, Otho, Vitellius, Vespasian, and Titus, five past, & Domitian present, & Cocceius Nerua the seventh, & the eight trajan a Spaniard, say nothing to the purpose. For besides that john's prophesy could not be shut up in so short a compass, & not only 5. but more Emperors were passed, no man can tell how trajan should be the eight, and yet one of the seven that were before. And to understand it of the seven Electors of the Empire, is much further from the matter, for none of them were then, much less five past already. The seven kings therefore, are the seven states of government in Rome, from the building of it, whereof five were passed before S. john's time: for first they were governed by Kings, secondly by Consuls, thirdly by Decemuiros, four by Triumuiros, and fifthly by Dictator's: all which were passed, and in effect were kings, although not in name. The sixth were the Emperors that reigned in john's time, and after, till Rome was destroyed. The seventh is thought to be the popedom, which hath succeeded the Emperors: and he is also the eight, for he sustaineth two governments, one temporal, another spiritual, and his spiritual government is one of the seven, for it is also external, and in pomp like that of the Emperors. Wherefore they would make him the seventh, and the eight too, and his spiritual dominion which is the eight, is also temporal, and so one of the seven, because it is exercised after a temporal manner. But this dividing and applying of the popedom unto two or three states, is not agreeable, especially when the seventh which they make his temporal government, should last but a short time, and yet it hath lasted longer than any of the other governments. Therefore we may say that the government of the Goths, or rather the Exarchi of Ravenna, (for they held Rome a season) was the seventh, and that lasted but a short time, & then came the popedom which is like one of the seven, for he is a priestly king or emperor. To make Pontifex Maximus in Rome one of the seven, that is not so fit, because the Pontifex as Pontifex never had entire and sovereign government of all: and he succeeded not the other governments, but was a companion to them all. Neither did Tribuni rule as chief Magistrates, but were intercessors for the people, with the chief Magistrate. Thus hath john evidently described Rome unto us, with the double persecuting state thereof. There is no city can be showed to have altered the kind of government so oft: and if others may be found to have done it, yet the other marks together with this, agree to none but this.  
Besides these things in the Revelation, there remaineth somewhat in Paul, pertaining to the description of this beast, which showeth his intolerable pride. Paul saith of Antichrist, he exalteth himself against all that is called God, or that is worshipped, so that he doth sit as God in the Temple of God, showing himself that he is God. This the Papists deny to agree to the Pope: and therefore think he is not that proud beast, for (say they) he calleth himself servum servorum Dei, & acknowledgeth himself the vicar of Christ, so far is he from making himself Christ and God in the temple of God, and he prayeth to God & Christ, and kneeleth at his altars humbly. But he must be measured, not by his hypocritical actions, nor by his words in his hypocrisy, but by the nature and kind of his government. Fox saith, that he exalteth himself above all that is called God, or is augustum in earth, when he lifteth himself above Emperors and kings, for they are not gods, but are called gods, and they are Augusti, they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in earth, they of all men should have honour and worship given to them. But the Emperors and kings he hath so debased, that he hath made them think it some honour for them to kiss his foot. The Pope hath caused the Emperor to hold his stirope: he hath put his feet in the emperors neck, he hath fed a Prince like a dog under his table, and he hath turned the imperial crown from the head with his foot: he hath made the Emperor attend at his gate bore footed. In this behalf they have done that also which pertaineth only to God, for they will give and take away kingdoms at their pleasure. Thus in one sense they have exalted themselves above all that is called God, or that is worshipped, and showed themselves as God. And they have showed themselves as God many other ways, in respect of the conscience, either in holding it guilty, or in acquitting it, for that pertaineth only to God. But they would bind it by their laws, & interpretation of scriptures, & thundering of excommunications against the innocent, & lose it by forgiving sins, & granting pardons & dispensations in all kind of things. Thus have they showed themselves as God in the Temple of God in respect of men's consciences. And in respect of heaven, & hell, & purgatory, he hath pretended to rule as God in all these places: for he will make saints in heaven, whom he will, and hold in purgatory, or let out whom he list: and for this last, it is no marvel, for it is of his own making. Last of all in his laws, and by his flatterers he hath been called God in plain terms, and he hath suffered it. There it is written, Dominus Deus noster Papa: our Lord God the Pope: and again, Tues omnia, & super omnia, Thou art all, and above all. How can any creature show himself as God in God's temple more presumptuously then by these means, or more directly? for otherwise in flat terms to proclaim himself as God to be honoured with divine honour, it is too gross, and it is not such a crafty mystery, as should deceive a mean man, much less bring into danger Gods elect. To these things agree the words of Daniel, which many take as spoken of purpose of Antichrist, or at least they are applied to him by the Fathers. The king shall do what him list, he shall exalt himself, and magnify himself against all that is called God, and shall speak marvelous things against the God of gods, and shall prosper till the wrath be accomplished: for the determination is made, neither shall he regard the God of his Fathers, nor care for any God, for he shall magnify himself above all. Peter and Jude speak of their pride in lifting themselves above Magistrates, saying, that they should despise government, and speak evil of them that are in authority.  
These are the marks of this beast: other might be added out of Daniel, Paul, & Peter, as that they shall worship God with gold and silver, for all their religion stood in outward worldly ostentation: that they should forbid marriage and meats, as they make great holiness in single life, & accounted marriage unclean, and the eating of flesh at certain times, they utterly condemn as unholy. That likewise they should be rich and mighty, and should make merchandise of all things, yea of men's souls: for they as in way of religion sold wood, stones, incense, oil, and all things, if they had dedicated them once to some holy use, they were costly merchandise, although otherwise the vilest things that might be. All these marks agree most fitly to the Romish Antichrist, & to none other. The Pope therefore is the beast, which being aided by the kings of the earth, fighteth against jesus Christ.  
As for the marks which the Papists make of Antichrist, they touch him not, they come not near him. They imagine he should be of the tribe of Dan, because that tribe is not reckoned among the tribes, of which many are marked to be saved. A weak foundation: the tribe is there omitted, therefore Antichrist shall come of that tribe. Thus they ground their religion of that which the Scripture hath not said. And as for Enoch and Elias to come and preach against him in their own persons, which they say they have not done against the Pope, and therefore he is not that beast, that is a thing imagined as the other: for no Scripture hath said, that they two should come, but they ground it on this that Christ saith: Elias should come, and restore all things, which was fulfilled at his first coming, and that two witnesses are promised to be sent against Antichrist, which are understood by many to be john hus, and Hierom of prague, both burned at the Council of Constance, or as others expound it of a sufficient number, to convince the errors of Antichrist: for the scripture maketh 2. witnesses a sufficient trial. And this age hath sent out many witnesses against him. That also which they say is not yet fulfilled, & yet must be before the coming of Antichrist, is false: which is, that the gospel must first be publicly preached, & received in all kingdoms of the world: but it is not any where said, that this should be before the coming of Antichrist. Christ saith, that the Gospel should be preached through the world, before the end should come. And it is one thing for the Gospel to be preached, and another thing to be received. It hath been preached, that is, by some means made known to all nations, but it hath not been publicly received of all nations by common consent. Another thing that cometh near this, is that which S. Paul saith, that there must be an apostasy first. A falling away from the faith, & not from the Empire of Rome is meant by it. For Paul saith, using that word to Timothy, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, some shall fall from the faith, & the word is not used otherwise in scripture. And the Apostle seemeth so to expound it afterward himself, when he saith, because men received not the love of the truth, that they might be saved: for if they received not the love of the truth, it seemed they had the truth, but loved it not, & therefore were thus punished. Wherefore there must be a falling away from the faith, & from the love of the truth, and strong delusion to believe lies, where Antichrist is. These things came to pass in popery. So much therefore as is said concerning the gospel to be received or forsaken, before or in the kingdom of Antichrist, is fulfilled in them.  
Yet they say the Pope is free from one especial & notable mark of the beast. What is that? john saith, he that denieth that jesus is Christ, the same is Antichrist. And again, every spirit which confesseth not that jesus is come in the flesh, is not of God, but this is the spirit of Antichrist. And Peter agreeably saith, they shall deny the Lord that bought them. And Jude in like manner: they deny God the only Lord, & our Lord jesus Christ. And somewhat like it by way of affirmation, is that of Daniel, he shall honour the God whom his fathers knew not. This mark (they say) of denying Christ, the Popes have not. If they have not this mark also, them they have none of the rest. Large books are written of this, to show how they deny Christ. They deny him to be the king over his Church, for the Pope maketh himself the king. But saith Bellarmine, he acknowledgeth himself Christ's deputy. But it is certain, that Christ never commanded any such deputy, nor vicar: & if he will be Christ's deputy against the pleasure & will of Christ, or if he were deputed, yet rule otherwise then Christ would have him, & only according to his own affection & humour, doth he not thrust Christ out of his kingdom? As though one might not call himself a deputy, & yet draw all to himself, so doth the Pope, howbeit, Christ never ordained such a deputy. Therefore while he will be as Christ, and for Christ, he is made against him, and is Antichrist. Furthermore, he doth not suffer Christ to be the only and sufficient Prophet to his Church, which hath revealed fully the will of the father to it: for partly he shutteth up his Testament, and will not have the people read it, and partly he ordaineth other laws, as necessary to salvation, as the laws of Christ by his decrees, & partly he interpreteth the words of Christ, not according to Christ's meaning, but according to his own fancy, to establish his own earthly kingdom. Last of all, he denieth to Christ also his priesthood: for neither doth he admit the sacrifice of Christ by himself, in his own person upon the Cross, as sufficient for salvation, but he ordaineth another sacrifice of the Mass, and satisfactory works of penance, & men's merits to redeem their own sins. Neither doth he permit Christ to be the only intercessor & maker of request to the father for his people, but he joineth with him, or substituteth under him the Virgin Marie, and a great number of saints of his own creation. Thus he denieth jesus to be Christ, & showeth himself to be an enemy unto him, & the very Antichrist. Wherefore all the notes & marks of the beast fall upon him. This is the beast that john speaketh of, which doth associate to himself the kings of the earth, & their armies, & maketh war against Christ & his army. This is now our enemy, he & his kings fight against us. It is good for us to think of him as he is, and as he is called in Scripture. Let us not think of him, as of an holy Father, Christ's Vicar, a sacred person, the pillar of Christ's religion, the highest Bishop, a god in earth, as the Papists and his own servants and flatterers (so many as have not received the love of the truth, such, whose names are not written in the book of life) do esteem him. But let us think of him as of the great whore, the mother of all fornication in the earth, for his idolatry: as of Babylon for his persecuting Empire: as of an Apostata for his falling from the true faith: as of Antichrist and the enemy of Christ, for denying the sufficiency of Christ's Sacrifice and intercession, for expelling Christ out of his throne of government, and stepping into it himself: for displacing Christ's word and corrupting it, and putting his own word in the room thereof. Let us account him as the beast, that hath not one shape, but the properties of many beasts, and therefore a monstrous beast. Proud like the Lion, cruel like the Bear, filthy like the Swine, full of poison through his blasphemies like the Dragon, and yet in show of horns like the Lamb. This is the leader and captain of all our enemies, if we yield to them, we yield to the beast, and the beast will make us beasts like himself. We must bear the beasts mark. God defend us from him, and repress his fury, and confound his enterprises, and overthrow his kingdom. Thus much of the beast.  
The beast fighteth not alone against Christ and his people: for them he were not much to be feared: but he hath first kings, and then his own & their armies to assist him. First will I speak of the kings, & then of their armies. Kings were prophesied to be subject to him. The Angel saith to john. The ten horns which thou sawest, are tenkings, which yet have not received a kingdom, but shall receive power as kings at one hour with the beast. These have one mind, and shall give their power and authority to the beast. These shall fight with the Lamb, and the Lamb shall overcome them. For he is Lord of Lords, & king of kings: & they that are on his side, called, & chosen, & faithful. Again he saith: The ten horns which thou sawest upon the beast, are they that shall hate the whore, & shall make her desolate & naked, & shall eat her flesh, and burn her with fire. For God hath put in their hearts to fulfil his will, & to do with one consent, for to give their kingdom unto the beast, until the words of God be fufilled. Thus kings shall subject themselves to the beast, shall give their authority to him, shall fight for him so long as God hath appointed. The love of these kings to Rome, & their obedience is expressed, which they showed to it in time of the prosperity thereof in this manner: With her have committed fornication the kings of the earth. And in the time of the decay of it in this sort. The kings of the earth shall bewail her, and lament for her, which have committed fornication, & lived in pleasure with her, when they shall see the smoke of her burning. What other state hath there been, or is in the world, unto which kings have willingly subjecteth themselves, and yet remain kings, but this? If any be under the great Turk, the name of kings, and authority ceaseth by and by: He only will be king. But in Popery, the kings submit themselves, & become servants, & tributary, & yet remain kings, & take pleasure in this subjection, and strive against all others that will not be slaves & bondmen as well as themselves. These kings had the same occasion & time of beginning their kingdoms that the beast had. For the dissipation of the West Empire, gave the first occasion at one time to both. For after the great fight between the Hunni under Attila, on the one side being 500000 men, & all the power that the other nations, Romans, Goths, Frenchmen, Britons, & Germans could make on the other side, after this battle fought in campis Catalaunicis in France, the countries were governed not by one Emperor over all, but by their own several governors. Then the French began in France, the Hunni in Hungary, the Saxons in England, the Goths in Spain, and so in every country, either strangers, or the old inhabitants took the government to themselves. To find that they were just ten, and neither more nor less, it is hard: but ten may be set for a perfect and full number, rising of all the Unities. The occasion of the rising of the Popedom, & of these kingdoms, was one and the same, and at once began: albeit the Popedom showed not itself in his great pride and high name of Ecumenical Bishop, till Phocas the Emperor of Constantinople, in the year six hundredth and six. Then Rome was great with child of this beast, yea, and brought him forth, and gave him the name. But he did grow up afterward in great haste, till he became the mightiest in the West parts of the world. But his growing was by the suppressing of the Empire, and by sucking of strength from the Emperor, and from these kings. The first milk that he did suck, was that title gotten of Phocas, that he might be called and taken to be the Ecumenical and general high Bishop of all the world. Before that time, the other patriarchs were equal with him: but by this title, he was set over them and all other Bishops. Then he obtained more milk of the Emperor, although he had much a do to get it, namely, that the Emperor should not confirm him: but his election should be ratified by the Romans, and not by the Emperor. When he had this, than he was able to go alone. After this, he obtaineth yet more plentiful nourishment, and beginneth to swallow down strong meat. He obtaineth by much striving, the investiture and placing of all Bishops in Italy, and the Emperor's dominions, and at length in all the West beside. By this, the beast was grown so strong, that he would now take upon him to feed or famish his father and feeder. For he would make the Emperor, or else he should be no Emperor: he would excommunicate him, and depose him at his pleasure. And having wrestled and overcome him, it was an easy matter for him to overcome the other kings. Nay the Emperors and kings did willingly give the beast those things, which made him strong, and themselves weak. For they swore obedience to him, and that they would not diminish his dignity, nor commodities, or dominions. Edelwulphus king of the West Saxons here in England, was the first that made his land tributary to the Pope, in the year eight hundred forty and six. And as this land received the yoke first, so first it cast it off under king Henry the eight. By occasion that the Emperors in the East destroyed images, and for want of might could not hold up the state of Rome against the Longobards in Italy, the Pope excommunicated the Emperors of the East one after another, and called Carolus magnus the king of France into Italy for his aid, and there made the people proclaim him Emperor, and he himself anointed him, in the year 801. Thus Charles being an Emperor of the Popes own making, conferred upon the Pope a great part of Italy, and to requite him, made him rich. After that part of England, other kingdoms by sundry occasions came under the Pope. The slavonians would use their own tongue in their public service of God, but they were content to do it by the Pope's permission, and so declared themselves subject to him, an. 861. When Miesko king of Poland embraced the faith of Christ, & appointed bishops in his kingdom, joannes 13. sendeth one Giles the Tusculan bishop & Cardinal, to consecrate his bishops after the manner of Rome, & so maketh Poland subject to himself, as soon as it was christened, in the year 965. To Benedictus the 8. Stephanus king of Hungary sendeth ambassadors for his crown, and confirmation of the kingdom of Hungary, & the Churches builded by him. He then brought his kingdom to the obedience of the Pope: & Stephen himself at every time the Pope was mentioned, bowing his head, did bend his knee, that by his example he might persuade also his people to the observance of the Pope. Robert duke of Apulia & Calabria in Italy, bindeth himself by oath & his hand writing to Pope Nicholas the 2. to send him aid whensoever he should need, because the Pope absolved him, for deposing his brother's son, the right heir from the dukedom. A little before Stephen the 9 brought the bishop of Milan, which before that time had always been free, to the obedience of the See of Rome. These increases came to the popedom about the year 1057 A little after this, Hildebrand called Gregory the 7. (that is reported to have poisoned six Popes one after another, to make a way for himself to the popedom, and was a most infamous conjuror & Magician) excommunicateth & spoileth of his empire Henry 4. & setteth up first Rodulphus his servant, and afterward Henry 5. his own son against him. He sent a crown to Rodulph, with this posy, Petra dedit Petro, Petrus diadema Rodolpho. But Rodulph having lost his right hand, & dying, cursed them that persuaded him to this. The crime laid to the Emperor, was simony, as the Pope called the bestowing of bishoprics and other ecclesiastical livings by the Emperor. These things fell out about the year one thousand threescore and ten.  
Henry the fift strove so long with Gelasius the second, and Calixtus the second, for the bestowing of bishoprics, till at length he was constrained by the thunderbolt of excommunication, and by fear of deprivation through treasons and conspiracies, by his letters to grant it to the Pope for ever: and the letters of the grant in token of the Emperor being overcome, were hanged up in the Lateran Church at Rome, for a monument of the victory. Through this victory, Calixtus the second, (as seemeth) waxed bold: for thus he decreed. A Romana Ecclesia non licere dissentire, quia ut filius venit facere voluntatem Patris, ita oportet Christianos facere voluntatem Matris Romanae Ecclesiae. It should not be lawful to dissent from the Church of Rome, because as the son came to do the will of the father: so must all Christians do the will of their mother the Church of Rome. Sicily was a long time tributary to the Pope, and none almost should hold it but at his pleasure. In the year 1130. Innocentius the second maketh war against Rogerius duke of Sicily for it, but it was like to have cost the pope well, for he himself was taken in the war: yet the pope got by the help of Lotharius, the dukedom of Calabria from him, and gave it for a reward to Rainold captain of Lotharius army, that helped him again to his popedom. Norweigh in the time of Eugenius received the faith of Christ, and then became subject to the pope in the year 1148. Livonia had no sooner received the Christian faith about the year 1158: but pope Alexander seizeth upon it, and by ask a bishop of him, they are brought in bondage to him. It were long to tell how Fredrick the first was handled of pope Adrian the fourth, and Alexander the third. The quarrel at first of Adrian against him, was because he required homage of his bishops, and excluded his legate out of Germany, if he came when he was not sent for. Adrian for these things cursed him, and suborned one to feign himself a jester, and finding opportunity to kill him: but the emperor escaped, by leaping out at a window. Then he procured one to poison him by an infected ring, and that he escaped also. Alexander the third pursued him, for that he favoured Victor chosen against him: therefore he cursed him, made his chief captain forsake him in fight traitorously, and so was the emperor made to flee secretly away. And at length, when at Venice the emperors son fight rashly against his father's commandment, before his coming, was taken of the pope, by the help of the Venetians: he, to redeem his son, was constrained to come to Venice to submit himself to the pope. At the stairs in S. Marks church in Venice, the emperor lying on the ground, the pope putteth his foot on his neck, uttering this verse of the psalm, Upon the asp & cockatrice shalt thou walk, thou shalt tread upon the lion and dragon. This was the insolency of that beast. Peter king of Arragon in Spain, maketh his kingdom and all that belonged to him, tributary to the pope, in the year 1202, ut sic salutem animae mereretur, (saith Vincentius) that he might thus merit the salvation of his soul. King john of England, having detained six years the revenues of the church, at length is compelled to flee to the mercy of the pope Innocentius the third, and maketh England and Ireland tributary to the church of Rome, & granteth the Peter pence, & promiseth to pay yearly an hundred marks of gold for both islands. Innocentius the fourth sent certain monks, legates to the Tartarian emperor, with his letters, exhorting them to the faith of Christ, and his obedience. He thought that upon the sight of his holiness letters the Tartarian empire would yield itself unto him. Maudaws' king of Lituania, being turned to Christian religion, falleth into the pope's net in the year 1255. The emperors had too much experience, & great fear of the evil that this beast might do unto them. Henry the first would not receive his crown of the pope, nor go into Italy for it. He said it was sufficient for him, that he was left emperor by his ancestors, & so saluted by his nobles. When Fredrick the first was going to Rome with his army, the Romans sent messengers to him, that they would not receive him, except he came in manner of triumph. Thus they mocked the emperor, meaning, if he came so, to waste him by his expenses. But he perceiving it, answered, that he came to get money out of Italy, and not to leave his own there. Rodolph the emperor put off the fetching of his crown from Rome, saying that the emperors entering into Italy was pleasant & stately, but his going out was always miserable and doleful. Boniface the eight that ordained the first jubilee, & kept it an. 1330, had great contention with Philip king of France. In the presumption of his heart, and to declare that he is this beast and Antichrist exalting himself, he writ unto the king as followeth. Se esse dominum omnium tam temporalium quàm spiritualium per orbem terrarum, etc. That he is lord of all, as well temporal as spiritual things through out the world, & that consequently the kingdom of France ought to be received of him, which because he had not done, he had deserved to be deprived: but the king despised his legates, and burned his letters in an open fire, and stopped the ways of his kingdom, that none might pass to Rome. But the pope prevailed against him: for he excommunicated him, gave his kingdom to Albert the emperor, caused him to be taken by his own household servants, and laid all his treasures open to the spoil. john the two & twentieth excommunicated Ludowike the emperor, because he took upon him the name of the emperor without his consent. Benedictus the twelft confirmed that excommunication against the emperor, and used the empire as his own, placing officers in it himself. Clemens the sixth absolved those that did favour Lewes, but upon these conditions, that they should swear fidelity to the pope, and acknowledge none to be emperor, but such as was confirmed by him. Sigismond the emperor, when three pope's did strive together, showed himself so much a servant to that seat, that he traveled into France, and sailed into England, and passed into Italy, and came to the council of Constance, and sung the Gospel, like a deacon, in great humility before the pope: the Gospel which he did sing, was Exijt edictum à Caesare Augusto. All this he did, traveling from one king to another, to make these beasts agreed: so glad he was to please. And the greatest care of Fredrick the third was, that neutrality being removed out of Germany, he might submit himself & his people to the bishop of Rome, in the year 1440. In this age wherein we live, Cosmus Medici's was made by the pope great duke of Ferraria, that he might trouble the world, in the year 1570.  
Thus kings have willingly served him in times past, and some have been brought unto it whether they would or no, & yet at length all content to do it. In this age he hath yet some that favour him, and labour to hold him up, & fight for him with all their power: the king of Spain, and those that depend upon him, the duke of Savoy, the duke of Parma, and the states of Italy: and some favourers he hath in France. The beast is now much weaker than he was, and it is marvel that there are any found in this land, or else where, that make so great account of his favour.  
I have showed unto you, how this beast hath had kings his assistants, and as it were, his servants: which never came to pass in any government in the world, that kings not subdued by arms, but scarcely threatened by words, so many, and so willingly, should submit themselves to one, & be content to hold their crowns of him, and in all things to be at his commandment. They received his decrees, they forsook their kingdoms, they waged war against one another, they resigned a great part of their subjects, they suffered their land to be tributary, they would attempt to win the Holy land, as they called it, with hazard of their lives, and intolerable pains, and exceeding great expenses, and all at his commandment. When was there any power in the world that could work this, & bring them thus to obedience? The emperors of Rome had kings under them, which remained kings: but they were overcome by battle, few voluntarily did yield themselves. They fought oft for Spain, for Africa, for Greece, for Egypt, for France, for Britain, & for every part of Italy itself, before they could obtain it: but the pope had all the West part subject to him, and scarce ever fought for any: by the sword he subdued almost none of them unto him: nay he never fought for any, except it were for some small dukedom or city of Italy, which he counted Peter's patrimony. Is not this plainly that which the Angel saith to john: These have one mind, & shall give their power to the beast? And again, God hath put in their hearts, to fulfil his will, and to do with one consent, for to give their kingdom to the beast, until the words of God be fulfilled. They shall give it, they shall not be conquered & constrained by his power unto it. Thus much of the kings that assist the beast.  
After the kings assisting the beast, there are placed also armies under him. Not one army, but many armies are levied for his defence. They boast much of multitude and number. And the Holy ghost giveth unto them the greatest number, as a sure mark of the beast. This cause standeth not by number, but by weight of voices. If number should carry the matter of religion, the Turks should have the truth of it on their side. There is more dirt than gold, more stones than pearls, more chaff then good corn, and so more that hold on superstition then on truth. Our Saviour saith: Many are called, but few are chosen: and narrow is the way that leadeth to life, & few there be that find it: but broad is the way that leadeth to destruction, & many there be that follow it. Let them therefore boast of the greater number, yea & number not naked, but armed, furnished & instructed to fight. We grant it them. It was theirs much more than it is, and yet is theirs more than (I hope) it will be hereafter. The holy ghost hath given them the multitude for a time. A great number was signified to adhaere to the beast, when it is said, He caused the earth and them that dwell therein, to worship the first beast. And again, He deceived them that dwell on the earth. And yet more, He caused that as many as would not worship the image of the beast, should be killed. And further, He made all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their forehead, and that no man might buy nor sell, but he that had the mark, or the name of the beast, or the number of his name. Thus in the thirteenth chapter, the greater number is showed to appertain unto the beast. In the seventeenth chapter it is called the great whore, the great city: and it is said moreover, The waters which thou sawest where the whore sitteth, are people and multitudes, and nations and tongues. And to omit many other places, here at last, it is said, I saw the beast and the kings of the earth, and their armies gathered together to fight. Should we then doubt, whether their side be the side of Antichrist, because their favourers are many? Nay, thereby we are made the more certain of it.  
Another note they have, by which they think to further their part, which is unity. It is a good token of Christ's disciples, if they love one another: but to consent, and to conspire together, is not proper to the good, but agreeth to the wicked also. The heathen agreed all in their general superstition, and no falling out greatly among them for it. The Turks have but two parts or sects, and each sect agreeth and holdeth straight together. All the Israelites agreed to make the Golden calf: the ten tribes consented to the setting up of the calves in Dan and Bethel. And what marvel then, if all the West parts of the world have consented together to worship and maintain the Romish beast? john saith, the ten kings have one mind, and shall give their power and authority to the beast. And here it is said: Their armies were gathered together to fight. They were not dispersed, and scattered, but gathered together in one purpose, and in one meaning, to fight against Christ and his army.  
The common sort of Papists seem to care for no point else in religion, but only this. The Spanish, and Italian, and French, and the ignorant English papists seek scarce any further into the cause, but only stand upon that head and branch, that the Holy ghost hath set down, that is to fight against Christ and his army. As for all other points of religion, it is their greatest religion not to search into religion. Thus the Holy ghost in two words setteth down much of that whereupon they stand, and which in our days we see fulfilled. These are the general notes of their armies gathered out of these words.  
In that there are armies named, we may well gather that they are of more kinds than one. They themselves divide their whole multitude into the spirituality and Laity. So by their own division they have two kinds of armies, one of great learned men, lawyers, divines, and other professors of learning: and another of captains and soldiers, and armed men, and generally the rest of the people. Such an army as the first is, especially of priests, 
Lib. 4. epist. 38.  Gregorius Magnus assigneth unto Antichrist. Rex superbiae propè est, & quod dici quoque nefas est, sacerdotum ei praeparatur exercitus. The king of pride is near at hand, and that which is an heinous thing to speak, an army of priests is prepared for him. And this he spoke agreeable to this revelation. For john saith, I saw three unclean spirits like frogs come out of the mouth of the dragon, and out of the mouth of the beast, and out of the mouth of the false prophet. For they are spirits of devils, working miracles, to go unto the kings of the earth, and of the whole world, to gather them to the battle of that great day of God almighty. Yea, and their endeavour was not in vain, for they did gather them together.  
In this chapter it is said: The beast was taken, and with him the false Prophet that wrought miracles before him, whereby he deceived them that received the beasts mark. These spirits, this false prophet, are set down to note their first and most dangerous kind of army. They call themselves the spirituality, and this scripture calleth them spirits: How could it come nearer? The other name of false prophets, is taken from the state of the Old Testament: for as then false prophets always opposed themselves against the true prophets, so now their priests and monks, and the rest of their religious rabble, against the true preachers of the Gospel. But why doth he term them the false prophet, and not false prophets, when it is evident that they are many? Is it for their consent in this matter of gainsaying? or is it not rather for that in every age, and for each profession of law and divinity, they have one especially, upon whose wit and learning they all depend: for their law, Gratian: for their divinity, Lombard: after him in one age, Aquinas, and against Luther, Eckius: in this time, Bellarmine: for so in each age they seem to suck their learning, and all their arguments, and quiddities from the breast, of some one above all the rest. But for what cause soever it is termed in the singular number, false prophets pertain to the state ecclesiastical, and they are the greatest doers in these wars.  
Now consider all the states in the world beside, and see where there is authority, yea, or almost any dealing for war matters, put in the hands of them to whom the matters of religion directly are committed. Among all those that profess the Gospel in all kingdoms of Christendom, there is scarce any one in a kingdom admitted to council about those things, much less do they contrive wars, and stir them up, or almost intermeddle in them. Amongst the Turks they have not to deal in it: their religious persons are not the procurers of their wars, by running from one prince to another. They shake a spear, and use some words in their own temple, to stir up the people to fight against Christians: but otherwise they contrive not the wars. In the Tartarian government, the affairs of the wars are not in such men's hands. So that in this point the Papists only are fully answerable to this prophesy, and the Turks come next unto them, but yet they are but babes to them in this exercise. Let the name of the false prophet be common to Mahomet and his priests, with the Popish clergy, but the three unclean spirits like frogs, that came out of the mouth of the beast, can be no other but the Popish spirituality: for the father, and the number, and the quality, and the comparison, and the work, and effect agreeth to none other.  
The beast is said to be their father: for the pope did beget and nourish all that spirituality as it standeth, and is Popish: for by his commandment they had their beginning, and still have their being, and therefore it is said, that these spirits come out of his mouth. There was no order among them, of cardinals, bishops, priests, of monks, and friars, but they were all in number and form by his appointment and confirmation. They used no ceremony but it was ordained by him. Their privileges and exemptions from the secular power were all granted by him. Their living and maintenance was all held of him: and to him in token thereof the paid the first fruits of their livings. He invested the bishops, and by his authority the bishop made all the rest: so they came out of the mouth of the beast.  
It were long; in particular, to prove all these things. The quality of uncleanness and filthiness is predominant in them: for they are unclean in their souls, as not being washed in the blood of Christ, nor with the pure water of God's word. And they are unclean in their bodies; for the most part of their monks and friars took a pride in their slovenlinesse. And they are unclean in their actions, as being defiled with adulteries and Sodomitical sin, because they condemned marriage. They are aptly also reduced to the number of three: for their bishops and priests, and such as have the actions of all their religious matters, make one order: and their friars and monks, and scholastical students, which are sequestered from action, and placed as it were in contemplation, make another order: and their canonists and lawyers, with their other officers, make their third order.  
All these together make the beasts spiritual army. And these are fitly compared unto frogs: for as frogs lie in the mud, so these tumble in worldly things and human speculations, and can not lift up their minds to that which is heavenly. And as frogs have but one tune, so they sing only obedience to the pope: and as frogs cry most fiercely about the time of rain and tempest, so these when they come crying over the sea unto us, always give a most sure token that there is a tempest coming. These frogs delight not by any means with calmness and quietness, their delight is to have the world & all kingdoms troubled. Therefore their work is this, to run from one prince to another, from one noble man to another, from this gentleman to that gentleman, to persuade them to war. Thus is their spiritual army described.  
To set forth how they fight with scriptures and fathers wrested from their true meaning, with decrees of counsels of their own making, with promises of great success and victory, with lies and slanders against princes and preachers, and all professors of the Gospel, with conspiracies and treasons, and murders, and poisoning of great persons, with contributions of money, & all that they can make to the maintenance of these wars, with indulgences and pardons from all sins past & to come, with incantations, conjurations & enchantments, for they are the spirits of devils: with promise of heaven itself to all that take sword in hand for them, it were infinite. Our experience in this age teacheth us enough, & too much (if it so pleased God) that we cannot be ignorant of their most devilish and desperate manner of fight. Thus much of their spiritual army, and of their fight.  
They have also other armies of warlike soldiers and captains. The pope never yet attempted any matter so wicked against any prince, or for his own estate, but he had kings and dukes, and noble men that would always be ready at his commandment to fight in his quarrel: and if other things failed, yet Peter's patrimony in Italy is so great, and the sums that have and do come in by first fruits, & other infinite taxes, both of his clergy and laity, that it was easy for him to raise an army at any time in this later age. One while Charles the French emperor fought for him, another while Henry the third emperor of Germany. Sometime he hath them of Italy at his commandment, as in times past the dukes of Hetruria, of Florence, and almost any other. The king of Sicily was ever as his servant. France hath fought for him against the emperor, and against England, & against the Italians, and against one pope for another Pope. England hath not wanted in this kind of service for him. Our kings he hath set against France, and France against us, and our nobles against our own princes, both of old time, and of late. And this thing still he doth attempt. God confound his enterprises in this behalf, as he hath done hitherto in her majesties reign. Now he hath but few in comparison, that will take arms at his devotion. The Spaniard, not in any regard of his Religion, but in hope of a Monarchy under his title, hath stepped forth as his champion in this age, to fight his wars for him. By him the armies are renewed and supplied in the Low countries: by him the wars are holden up in France: through his means, Geneva hath been besieged: and he hath sent his invincible navy to subdue us: but God be thanked, that hath drowned it in the seas. We may not think, that either the beast or his champion will so give over. For it is against the nature of the enemies of God's people to desist, although they see God's hand never so manifestly against them. Not ten plagues will keep Pharaoh from pursuing the israelites. Not the Angel destroying an hundred and fourscore thousand in one night, will fear the Babylonians, but they will come against jerusalem. It is fatal to the beast to bid battle so long, till he procure his own ruin, and the fall of them that would hold him up. They will fight again: The frogs, these unclean spirits, that come over to us, are a most sure token that we must look for a tempest. It will come most certainly: but when it will fall we are not certain. God turn it upon their own heads when so ever it cometh, as he did that which is past.  
I have spoken longer than I thought I should, of the first part touching the beast and his kings, and their armies. We can not speak too much against them, that never think they do enough against us. It is good for us to have our minds armed against them, and to be persuaded, that they are not only enemies to us, but unto God, and jesus Christ, and his gospel, and the salvation of his people. God grant to our Queen's majesty, and all our nobility, and the whole people, his spirit, and grace, against the poison of their doctrine, and his mighty defence against all their manifest terrors and secret conspiracies. This the God of all might and comfort, grant unto us through jesus Christ our Lord and Saviour: To whom with the Father, and the holy ghost, three persons and one God, be all honour, and glory, world without end Amen.   

The second Sermon upon Apoc. cap. 19 verse 19  
I Divided this verse into two parts. The one is of those that do oppugn: the other of those that do defend. I have spoken already of them that give the onset. They were the beast, the kings of the earth, and their armies. I showed that the beast is the Pope of Rome: the kings of the earth are they that yield obedience to him: their armies are first the spiritual and learned sort, that strive to maintain the popedom by wit & learning: and secondly, the warriors and other people, that by sword and force do fight for him. Now it remaineth, to speak of the parties the are oppugned, and do defend themselves. They fight against him that sitteth on the horse, & against his army. For army, some translations read soldiers: But it doth not so well answer to the Greek. The word signifieth an army pressed forth, and set in order to battle. He that rideth on the horse, is understood to be Christ. His army are they that believe his gospel & obey it. These are assaulted & oppugned by the beast & his armies. Two things must be observed in this onset made against Christ and his people by the enemies. First, that Christ and his people have the right and lawful possession of the Church and the truth, of heaven, of earth, and of all things, and that they would thrust both Christ and his, out of this possession. Christ sayeth of himself: All power is given unto me in heaven and in earth, and his people are made the heirs of the world: for to them it is said, all things are yours: and again: He that over cometh shall inherit all. The beast then, and his armies, labour to thrust Christ & his army out of all: Which they could not do, if Christ and his people had not the right and possession of all. And Christ hath suffered them to besiege him, and his people, and to thrust them into very great straits for a season. For they have been constrained to fly into the wilderness and there to lie hid. But now Christ will up on the white horse and raise the siege, and be shut up so strait no longer. That is, the first thing that followeth of this, that the beast is he that maketh the assault.  
The second thing that followeth thereof is this: that the enemies ever seek their own destruction, or else it would not come upon them. It should seem reason, that Christ and his people should set upon the beast & his armies. For is it meet that they, holding that which belongeth unto Christ from him, should not be suffered to live and to enjoy it? But Christ dealeth not so: he suffereth them quietly to withdraw themselves from him, and letteth their fury increase, till they go about to root him and his people from among them. He giveth them scope to show their malice. Now when God's people seem strangeliest assaulted, and are in danger of greatest bondage, then is their deliverance near at hand. A proverb was made of the dealing of Pharaoh with the Israelities, Quando duplicantur lateres, tum venit Moses: When the bricks are doubled, them Moses cometh. When the enemies armies are greatest and best furnished, then are they most near their overthrow. It is a thing worthy to be marked, how Antichrist still giveth the onset, and all his attempts for the most part, have turned to his loss. This much of the beast & his assaulting, and of Christ and his being assaulted, and defending themselves.  
It followeth to show what it meaneth, that Christ is described here by riding upon a horse. The horse that he sitteth upon, is said to be a white horse. And that it is Christ that rideth upon him, there can be no doubt. For the description that goeth before can agree to none other. Thus john saith of him: I saw heaven open, and behold, a white horse, and he that sat upon him was called faithful and true: and he judgeth and fighteth righteously, & his eyes were as a flame of fire, & on his head were many crowns, & he had a name written that no man knew but himself, & he was clothed in a garment dipped in blood, and his name is called the word of God, and out of his mouth went asharpe sword, that with it he should smite the heathen. For he shall rule them with a rod of iron: for he it is that treadeth the winepress of the fierceness & wrath of almighty God. All these things agree to Christ alone. He is faithful and true in his promises, he judgeth & fighteth righteously, in punishing the wicked, & defending his people, while they continue in obedience to him: his eyes are as fire, he seethe & searcheth all things, yea the hearts of men. He reigneth over all, and hath obtained many crowns by many victories, and kings and princes subdued unto him: his garment was dipped in blood to redeem us, and he hath dipped it again, & doth now daily in the slaughter of his enemies: his name & essence is such as none knoweth but God, that is, himself. And he is the word of God which was in the beginning: which is, God by whom all things were made. Out of his mouth cometh the sharp sword of God's just decree, which condemneth the enemies: & last of all he executeth god's vengeance upon them, and as it were presseth them in the winepress of his wrath. Christ therefore is understood by him that sitteth on the horse.  
But why is Christ said to sit upon a horse, & that a white horse? What meaneth this horse? It is well known to all men, that the horse is a warlike beast, & as it were made for war. He is strong to carry, & bold to come upon the face of the enemy: he is swift to make speed, & fit to be turned this way & that way. So he was appointed to war. But for priestly actions, and persons, he was not thought meet: Therefore the priests of Egypt might not ride upon a horse. It was thought among them a thing profane. Neither might some of the heathen Roman Flamines so much as touch a horse. And even now, it is thought an unseemly thing for the Pope to be seen to ride upon a horse within the city of Rome, except only upon one solemn day in the year, when he rideth to the Lateran, and all his prelate's with him upon white horses. For otherwise in Rome he is carried upon men's shoulders for the most part. Once a year he would like Christ, ride upon a white horse: yet he never rideth on the horse whereon Christ rideth, he can not abide that white horse.  
What then is this white horse? Some are of opinion, that the white horse is set as a token of the last judgement, and that Christ is here described to come upon a white horse to judge the world. In such a sense a white cloud is given to him wherein he shall come. But it may seem rather, that this description pertaineth not to the last judgement: First, because in judgement he is said commonly to sit upon a throne, as in the next chapter, and in Daniel. And Paul saith: We shall all appear before the judgement seat of Christ. Now a throne, or a seat, and a horse, have a contrary signification: For the one pertaineth to quietness, the other to motion. This description setteth forth Christ, as moving & going forward, and not as resting and ending all. Secondly, the space of time, that is between this voyage wherein Christ thus rideth, and the judgement, will not suffer this to be understood of the last judgement. For as some think, there shallbe after this battle & overthrow of the Beast here mentioned, a thousand years, or a great long space before the judgement, or the end of al. Because after this, john reporteth that he did see Satan bound a thousand years, and then let lose for a season. I speak not of the Chiliasts, which imagined a thousand years of happy life here on earth, after the resurrection. But Morelius thinketh there may be a thousand years, or a long time before the last judgement after this overthrow of Antichrist, for this should not be his final overthrow, but that he should renew his strength somewhat again, and fight yet against the saints of God, which john seemeth to mean, when he saith in the next Chapter, that Gog and Magog, whose number was as the sand of the sea, were gathered and compassed the beloved city, & fire came down from heaven to consume them. These and other things, which I will now recite, make many think, that the white horse here spoken of, pertaineth not to the last judgement.  
What then may this white horse be? It is the Gospel, that being published and made known to the world, carrieth Christ abroad: according to it he overcometh the beast. This runneth swiftly, this carrieth him from place to place, upon this he rideth as upon the wings of the wind. For he is described here by those things which yet pertain to the publishing of his name among men, to the furtherance of his knowledge, and vanquishing of his enemies, and enlarging of his Church upon earth. To this it appertaineth that he is said to be faithful and true in his promises to his elect; that he judgeth and fighteth righteously for his people, in a righteous cause, and while they embrace righteousness, that he hath many crowns upon his head, kings yielding their crowns to him, which before they submitted to the Pope: that he is called the word of God, as yet revealing his secret counsel: that his garment is dipped in blood, making daily great slaughters of his enemies, and that a sharp sword cometh out of his mouth, even his just decree against the wicked. In the sixth Chapter, the white horse hath received the like interpretation of the most Interpreters. Thus john sayeth: I beheld, and lo there was a white horse, and he that sat on him had a bow, and a crown was given unto him, and he went forth conquering, that he might overcome. There by the white horse is meant the Gospel: with the bow he shot the arrows of his word, his threatenings and grievous judgements, and wounded his enemies. He went in the first age after his ascension, conquering and converting the world to himself, and still had more and more to conquer, because he never wanted enemies. And now towards the end he mounteth on the white horse, and again rideth gloriously in the sight of his people.  
This horse (that is, his Gospel) is said to be white. First, because without all vail or cover it showeth forth the full purpose of God's good will unto men, for by it we see God as in a glass, and are made to know his favour most clearly. Secondly, because it teacheth and bringeth to us justification and forgiveness of sins, which being laid hold on by faith, maketh us white in the sight of God. Thirdly, because it doth commend unto us an innocent & a pure life, all the stains and blackness of sin being washed forth. And last of all, because Christ by it showeth himself victorious & triumphant: for a white horse was used in triumph. Thus is Christ described, by riding upon a white horse.  
The beast and his kings, and their armies, fight against him while he is thus sitting on the white horse. They cannot fight against him as he is in heaven, they cannot reach to his person there. Neither shall they have any mind to fight against him, as he sitteth or cometh to judgement, but their fierceness being then banished, they shall tremble at his presence. But as he sitteth on the white horse, as he is made known to the world in his Gospel, by which he maketh us white, forgiving our sins, and changing our lives, so the beast fighteth against him. It will be too late to fight, when he cometh in judgement: Then the beast himself shall have no courage to fight. But now the meanest soldier, the basest Seminarye that is under the beast, every busy schismatic will encounter him and his whole army, while he sitteth on the white horse. Therefore in these days they are so saucy with him and his horse, and all his army.  
Of this, that Christ only is captain and general on the one side, it followeth that they which will be saved, must cleave to him alone for their salvation. Every thing that is against him, or seemeth to step into his place, must be removed. The Pope's supremacy, the sacrifice of the Mass, adoration of images, invocation of saints, confidence in works, all these must be rejected, and we must cleave only to Christ for salvation. His people are known by having him to be their leader, and not by a Pope, or a city, or any one earthly power ruling over them. Again it is to be concluded, that seeing Christ cometh no way to his Church, but sitting upon the white horse, and that horse is his Gospel, therefore all men that will receive him and his benefits, must submit themselves to be taught by his word, and seek to know his Gospel: he that receiveth not his word, can not receive him.  
Now would it seem meet to show (seeing the Gospel is this white horse that Christ doth sit on) whether he cometh unto us upon it being read, or being preached? and whether the learned and preaching ministers only be this white horse, or also the unlearned and readers may be accounted such as bear forth Christ unto his people? I think Christ cometh by the one and by the other, and each of them doth bear him forth, albeit he doth ride more gloriously & swiftly in the sound of learned preaching. But of this point I shall speak somewhat in the next part. Thus much shall suffice to have spoken of him which sitteth on the horse, which is jesus Christ our king and only captain.  
The next and last general head to be spoken of, is the army of Christ. The beast and his armies fight against Christ and his army. The Church of Christ is called by many names, but here in the matter and time of war, it is called an army. Likewise Solomon saith of it, that it is terrible as an army with banners. Paul using the same Metaphor, will have us put on the armour of light, and saith, that the weapons of our warfare are not carnal, but mighty through God to cast down holds, and willeth us to put upon us the whole armour of God, that we may be able to stand against the assaults of the devil: and of himself he witnesseth, that he had fought a good fight, and finished his course. So that there is a war, and armour, and weapons, and fight, that belongeth to god's people, and they altogether make an army.  
The Church of England is an excellent and noble band of this army. We are Christ's soldiers, we bear his colours, he rideth before us, and among us upon the white horse, he is our captain, and we are his army. Two kinds of enemies we have that labour to persuade themselves, & the world, that we are not Christ's army, the Papists, and the Barrowists.  
Against the Papists we have maintained, that the sound teaching of the word of God, and the lawful administration of his Sacraments, are the most sure ensigns, whereby his army is known: and that we have these among us, and they are effectual in us. When we allege that which Christ saith: My sheep hear my voice, and a stranger's voice they will not hear: That which Esaie hath: To the law, and to the testimony, if they answer not according to this, it is because there is no light in them. When we allege these, and the like places: we obtain, that the true and sound setting forth of the word of God, is a most certain sign and note of the Church. That which Paul hath: If any man preach another gospel, let him be accursed. That which john saith: He that abideth not in the doctrine of Christ, hath not God: and if any man bring not the doctrine of Christ, receive him not: declareth, that a false doctrine of the gospel and Christ, destroyeth the Church: especially, if the error be in the foundation, which is our justification by faith in Christ, and all those things which do necessarily depend upon it. Therefore the Apostle saith: Other foundation can no man lay, then that which is laid, even jesus Christ: And again, Ye are built upon the foundation of the Apostles and Prophets, jesus Christ himself being the chief corner stone. For this cause, Paul doth so carefully and oft, stand upon the clearing of this article of our justification by faith in Christ, in so many of his Epistles. The true doctrine of the Gospel, is thus found to be the note, yea, and seed of the Church. That the right and lawful administration of the Sacraments pertaineth to the description, and declaration of the Church, we may easisily confirm.  
Our Saviour joineth the Sacraments to the word: Go teach all nations, baptizing them. The Apostle doth the like, when he sayeth: Christ hath cleansed his Church, by the washing of water through the word. And of the other Sacrament, it is said: Do this in remembrance of me. And, drink ye all of this. And the first Church gathered together after Christ's ascension, is thus described: They that gladly received his word, were baptised, and the same day there were added to the Church about three thousand souls, and they continued in the Apostles doctrine and fellowship, and breaking of bread and prayers. These things by the benefit of God we have, the truth of the Gospel, and the whole new and old Testament in all points of substance of doctrine truly taught, and set forth in this land: the sacraments also are rightly administered. Wherefore we have the true notes of the Church.  
These are the true notes of the Church, such notes as are also causes of it: for the word and sacraments do beget and nourish faith, by which we are united to Christ as to the head. Many other things agree to the Church, as good works, mutual love, true repentance, shunning of idolatry, a right invocation of the name of God, and the like. But these are parts and effects and ornaments of the former, and concur together with them: for the word taught must be understood to be fruitful, and so the sacraments to work in men's souls, and both to be of power, or else they are no longer tokens to us that we are of the Church of God. These things thus understood, are the true and sufficient marks, whereby he that hath spiritual eyes, may see the Church of God. These, by the special working of jesus Christ, we yet retain in such sort, as they bring forth fruit in men's hearts and lives. God grant they may continue with us, and be more effectual to work amendment in all. As for those marks, whereby the Papists would have the Church to be discerned, they are deceitful, they can not point it out. Antiquity hath erred, Universality hath been corrupted, Unity may be in falsehood, Succession in place may be without succession in truth: their other marks are of like nature. The word and Sacraments rightly set forth and received, and bringing forth fruit, can never deceive us, but bring us directly to the true Church of jesus Christ. But what shall we say to them that make discipline a necessary mark of the Church: because our Saviour saith: Baptize them, teaching them to observe whatsoever I have commanded you? The observation that our Saviour speaketh of, is not of some certain form of outward government, but generally of obedience to faith, to love, and to the whole law and Gospel. As for that discipline by Elders in every parish, it will not be found in those words of Christ. The Church can not well stand without all ecclesiastical government. Yet it seemeth it did so stand in the captivity of Babylon: but without that form it may very well stand and flourish, and so hath done in this and former ages in many places. Wherefore the word and sacraments remain as the marks in general, whereby the Church may be discerned.  
But the Barrowists, and such of whom they have learned their principles, descend into a more special and near description of the Church. The word and Sacraments are not such notes with them, as can point out a Church. What then is the Church of Christ in their account? diverse of them have gone about to describe it, but one especially would seem to do it most fully: therefore he describeth it in these words at large. The true planted, and rightly established Church of Christ, is a company of faithful people, separated from the heathen of the land, gathered in the name of Christ, whom they truly worship, and readily obey, as their only king, priest, and prophet, joined together as members of one body, ordered and governed by such officers and laws, as Christ in his last will and testament hath thereunto ordained, all, and each of them, standing in and for their Christian liberty, to practise whatsoever God hath commanded, and is revealed to them in his holy word, executing the lords judgements against all transgression and disobedience, which ariseth amongst them, and cutting it off accordingly, by the power which their Lord and king Christ jesus hath committed unto them. This is the Church, this is the army of Christ in their account: and such they will not acknowledge us to be.  
Our parishes which they call perishes, they examine by all the parts of this description, and will not allow to any parish, any one of these things. Ten parts are found in it: Let us see how they examine our Churches by them.  
First they say, the Church consisteth of a faithful people. None are accounted of them to be of the Church, but such as are regenerate, & have the spirit, and are endued with knowledge, and have received the gift of a saving faith. But it is certain, that many are in the visible church, that have not these things. For first the kingdom of God is like a net that gathereth together good & bad: the bad are not regenerate, neither have these things by them named. And as many followed Christ, when he walked upon earth & were his disciples, which followed not for regeneration, but for that he fed their bodies: so is it in the Church now. And what shall we say of the tars the Christ commandeth to be suffered till the harvest, lest the wheat be plucked up with them? They are not only hypocrites which are like the good, for the tars are not like the wheat, but the open wicked & mighty: which, if the Church would go about to root out from among them, they would endanger the whole, as by experience hath oft been feene. When Paul saith: All men have not faith: he speaketh not only of them that are without, but even of them that are within the Church. And to the Corinthians he saith: Some have not the knowledge of God, I speak this to your shame. Wherefore, even in the Church of Corinth, (the people whereof are called faithful and Saints) there were some that had no knowledge of God. And why may not that befall the Churches of Christ, which befell the Israelites? Unto us was the Gospel preached, as unto them: but the word that they heard, profited not them, because it was not mixed with faith in those that heard it. As we are like them in hearing, so why may not some among us be like them in not believing? And yet as they were, so may we be reckoned of the outward Church. They see that the Church in the time of the Prophets, had many, which were neither regenerate, nor faithful, such as had neither the spirrte nor knowledge. But they would make us differ from them, in a straighter covenant of separation. For they say, the carnal propagation from Abraham, and outward circumcision, was enough to keep them in the Church: but nothing keepeth us in it that is outward, not baptism, nor any outward thing, but only grace, and faith, and the spirit: If any man have not these, and be not so esteemed, he is not to be accounted so much as of the visible Church. And this they ground of the practice of the jews, which as they say, separated none from their Synagogues for sin. But this is false. Them that confessed Christ, they put out of their Synagogues, although unjustly: & for divers kinds of sins, they had diverse sacrifices, which must be offered by them, before there could be any atonement for them. So the jews separated some for sins, and yet wicked persons were still of their outward Church. As for the places that they allege, to prove that all in the Church must be faithful, and have the spirit, petaine either to the elect only, and such as are called according to purpose, as when it is said, to so many as received him, he gave power to be made the sons of God: And again: I will write my laws in their hearts: or else declare what every one ought to be, and not what every one is, or shallbe: as when Paul sayeth: In Christ, neither circumcision availeth any thing, nor uncircumcision, but a new creature: or else speak of outward profession & show of faith: as when the Corinthians are called faithful, and such as S. james speaketh of in his second chapter: or last of all, because some have these in truth, they are ascribed to the rest, because they make one outward body with them, & are denominated of the best, as when Paul saith: Such were some of you, but ye are washed, but ye are sanctified. As Augustine sayeth, that a heap wherein lieth more chaff than wheat, is yet called a heap of wheat, and not of chaff, because it is a heap for the wheats sake: So although there be wicked & unfaithful men in the Church, yet the Church is called faithful, because it is a Church for the faithful & godly, & not for the wicked. Wherefore it is not necessary, that the visible Church should consist only of a faithful and a regenerate people, such as have the knowledge and the spirit of God: the outward profession of these things, and the Sacraments, and the shadow as it were of the good, keepeth them in the visible Church, although such men are in it only for their further damnation, except they repent. Thus much of that they say, the Church must be a company of faithful people.  
The second note which they make, is a separation from the heathen of the land. These heathens they term by many other names, calling them ungodly, profane, and atheists: and the other common sort of them take all such as come to Church with us, to be no better: the other (that will seem to speak with more judgement,) make such to be profane, which are without the Church, or return to their former filthiness, or have done any thing that may show them to be without the covenant of God's grace and free promise. Every man that hath not knowledge to render a distinct account of his faith, in all necessary branches, they esteem profane: thus they mince it: but their writings and doings show, that all are profane with them, that are not of their own society. Now the separation from profane persons is so great a matter with them, that if but one such man remain & be kept in the Church, either he maketh it as they think, no Church, or at least, maketh all exercises of prayers, and of Sacraments, to be of no virtue nor value, but offensive to God, & hurtful to the Church. Therefore they accounted our churches no churches, our sacraments no sacraments, our prayers no prayers, (if there were no other fault but this among us) because we retain the profane & ungodly in our Churches. That the Church ought to be separated from all such, or else that it can be no Church, and that the covenant otherwise is broken, 
Levit. 20.24.  thus they labour to prove: First, because the Lord sayeth in Moses: I am the Lord your God, which have separated you from other people. I answer: the Israelites were separated from other nations by blood, and by outward ceremonies: we likewise by profession and Sacraments. And as for the ignorant, and unbelievers, and ungodly, the Churches of the Israelites and jews, could not be separated from them, neither can the Church of Christ be in this life freed from such. Secondly, they would prove this separation by the words of Paul: 
1. Cor. 5.6, 11.  A little leaven leaveneth the whole lump. And again: If any that is called a brother be a fornicator, or covetous, or an idolater, or a railer, or a drunkard, or an extortioner, with such a one eat not. And to these, 
2. Thes. 3.6.  that is joined as being of like nature: We charge you, that you withdraw yourselves from every brother that walketh inordinately. Of these places they conclude, that there is an infection to the Church by the wicked retained: and that the Church can not be the Church, except this law of separation be practised. I answer, first, that the leavening and infection, was not in a wicked man's being in the Church, but in the rejoicing at his wickedness. For so Paul sayeth: your rejoicing is not good: know ye not that a little leaven leaveneth the whole lump? Moreover, a wicked man may infect and leaven others by his example: the rest he doth not infect. And last of all we say, our Church retaineth none such, as that incestuous person was, if they be known. Where Paul sayeth: If any that is called a brother, be a fornicator, eat not with such: and again: Withdraw yourselves from every brother that walketh inordinately: First, I answer, he must be accused and convicted to be such, and admonished: and if he amend not, he must be avoided. Secondly, he must be shunned as touching familiarity, with liking, and fellowship, not to be companied with, as those with whom we eat familiarly. For so much importeth that he sayeth: Eat not with such, and withdraw yourselves from such. To shun their company in all things it is not meant: For in buying and selling, in submitting ourselves to their government, if they be our Magistrates, or in any other necessary duty, they should not be avoided. Last of all, their presence defileth not the Sacraments, nor maketh prayers unprofitable 'tis us, but to themselves. He that eateth and drinketh unworthily, eateth and drinketh his own damnation. But they say, we are unworthy, by admitting unworthy ones. I answer, it is not in every one to admit or to refuse, and therefore every one cannot be guilty. And judas defiled not the Pascal lamb nor the Lord's Supper, nor yet the rest that were present, but himself he defiled. Again they say, if we may not eat common bread with them, much less may we eat the lords bread with them in the Sacrament. I answer, for our common meat we are oft at choice in what company to take it: but the Sacrament we must receive with the Church, the wicked hath a commandment to abstain from it: and the worthy hath a commandment to come unto it: his presuming to come that ought not, must not exclude me that ought to come. This I speak of persons suspected to be rejected, & in deed wicked in themselves, but yet not convicted openly before the Church. Of them that are convicted, I may say as Theodoret doth upon this place. Si non oportet eos communis esse cibi participes, nec mysticiquidem certè & divini. If they must not be partakers of the common bread, then certainly neither of the mystical and divine bread. and as Ambrose saith, Cum fratre in quo vitia haec reperiuntur, non solum Sacramenta non edenda sed nec communem escam docet, ut erubescat cum vitatur & corrigat. He teacheth that we must not only not eat the Sacraments, but not so much as common meat with a brother in whom these sins shall be found. Photius readeth these words otherwise. If any brother be named a fornicator, Talem fornicatorem, avarum, maledicum, ebriosum, hoc est, illum qui in propatulo talis est ita ut sic ab omnibus & dignoscatur & nominetur, and as he said before, ita ut communem illam appellationem in seipsum amplexus, ex hac potius quàm ex peculiari & proprio nomine, & cognoscatur & vocetur, hunc inquam, & fugi imperat & vitari, & cum eo nec cibum sumere, nec miscere sermons, nec simul vitam ducere, non autem illum quem quidam carpunt esse maledicum. Such a fornicator or railer as is such a one openly, so that he is after that sort of all men known and named, so that he hath received this common name to himself, and is rather known and called by it then by his proper name, he commandeth such a one to be avoided and shunned, and that we should neither take meat, nor use familiar talk, nor lead our life with him, but he commandeth not that man so to be shunned whom some carp, as though he were a backebiter. Thus they understand it of a man notoriously known and convicted, and then of private and familiar company, and last of all, of society in the Sacraments. Them that are notorious, the government and laws of our Church command to be excluded, and it is put in practice: Wherefore our Church is not to be condemned for this. That which they object in the second to the Corinthians: Be not unequally yoked with the infidels: 
2. Cor. 6.  For what fellowship hath righteousness with unrighteousness? is spoken first of such, as acknowledge not Christ to be the redeemer, but were heathenish idolaters: we have none such among us. Secondly, if it be understood also of the wicked livers, it forbiddeth familiar conversation with them: for with such as we live familiarly, we may be said to be yoked. Thirdly, he will not have us be partakers with them, in that they are unrighteous, and idolaters, neither by practice nor consent: but otherwise, to be in their company upon necessary occasions, he doth not condemn. As for that which Paul practised in the Acts: 
Acts 19.9.  When certain were hardened and disobeyed, speaking evil of the way of God, he departed from them, and separated the disciples: persuadeth a separation from the open, and professed enemies of Christ. To such dogs, the holy things of God are not to be given. And of such speaketh Saint john: 
2. john. 11.  If there come any unto you, and bring not this doctrine, bid him not God speed: for he that biddeth him God speed, is partaker of his evil deeds. If he be a blasphemer of the name of Christ, an open despiser of his Gospel, one that refuseth him, and acknowledgeth him not as Redeemer and God, he is to be accounted an infidel, and by all means to be rejected. None such are admitted of us, or mingled with us, being once known. Moreover, 
Isa. 65.11.  they think that Esay condemneth us, for admitting a whole parish to the holy Communion, when he saith: Ye are they that have forsaken the Lord, and forgotten my holy mountain, and have prepared a table for the multitude, and furnish the drink offering for the number. Esay speaketh not of receiving a number into society, to offer to the Lord: but rather of sacrificing to a multitude of Idols, in stead of the true God. For he opposeth the only true God to a multitude whom they served: yea, some think that the names that are translated a number, and multitude, do signify Mars, and Mercury. Wherefore, this pertaineth not to the admitting of many to the Communion. It was a commendation for the people and service of God, when they did all eat the passover, and offer sacrifices together, as at their coming out of Egypt, and in the wilderness: and under josias and otherwise. It is much more to be misliked with us, that some refrain from the communion, then that so many come unto it. They object many other things against the retaining of wicked men in the society of the Church: but these are the chief. To answer all, would require a several treatise.  
Their third note of a visible Church is, that it must be gathered in the name of Christ. 
Esai 11.14.  Esay did so prophecy. In that day the root of Ishai shall stand up for a sign unto the people, the nations shall seek unto it. Whole nations and many nations should come to Christ in steed of one nation. Can this be but many wicked and ungodly should be mixed? and how should the nations seek to him? some in show, some in truth: some by outward profession, and some by inward feeling. 
joh. 12.32.  When our Saviour saith, If I were lift up from the earth, I would draw all men unto me, he meaneth that such as come in truth, shall come by his power: but he meaneth not, that there should none come in outward fashion only, & in word, and yet in heart be far from him, & in their deeds deny him. And as he sayeth again, 
Mat. 18.20  where two or three are gathered together in my name, there am I in the midst of them: so are our assemblies in the name of Christ, if to come upon his commandment, to call upon him, to hear his word, and to receive his Sacraments, be to be gathered in his name: and the wicked coming with us, hindereth not this our purpose, nor disappointeth our work.  
That which Peter saith: To whom ye come as unto a living stone, disallowed of men, but chosen of God, and precious, and ye as lively stones, be made a spiritual house, an holy Priesthood, to offer up spiritual Sacrifices acceptable to God by jesus Christ. This I say, is spoken of them which are called of God according to his eternal purpose. But none are thus joined to Christ, but only such: yet for their sakes, the rest are so accounted, and take the name of that which is the chief: and so far are they from making us to be separated from God, when we consent not to their sins, that they are tolerated and received into some outward honour of the Church for us.  
These places sufficiently prove, that the Church of Christ must be joined unto Christ the head. But what exception can be taken against our Church? how can it be said, that we are not gathered together in the name of Christ? They say, our Churches are gathered together, not in the name of Christ, but in the name of Antichrist. This is a most vile slander against the Church. All that is proper to Antichrist we withstand, and therefore Antichrist seeing himself cast off, and us not gathered in his name, striveth by force and policy, to gather us to himself again. The name of Antichrist included especially his supremacy, his human traditions against the written word of God, his idolatry, his adoration of saints, his pilgrimages and relics, his prayers for the dead and purgatory, his justification by works, his satisfactions for sins, his doctrine of free-will, his vows of poverty, of single life, his works of supererogation, his pardons and the like. To come together in these opinions, and in the practice of those things, is to be gathered in the name of Antichrist. But thus we do not. Contrariwise, we come to worship God in the name of Christ alone, to be justified by him, to hear his truth: therefore we are gathered in the name of Christ. The fourth note of a visible Church they make this, that it must worship jesus Christ truly. It is out of question, that the true Church of God worshippeth Christ aright. But what can they allege against us and the worship that we perform to Christ? First the commandment, Thou shalt make no graven image. They account us idolaters. Then that to the Corinth's, 
1. Cor. 10.  If any man say unto thee, that is sacrificed unto idols, eat it not because of him that showed it. Our service they say was once offered to idols, and therefore now must not be used. To these they join that of Esay, 
Esai 66.17.  They that sanctify themselves & purify themselves in the gardens behind a tree in the midst eating swine's flesh, and such abomination, even the mouse shallbe consumed together saith the Lord. In their account our prayers & the form of our public service is swine's flesh, or as a mouse, which things were unclean, and might not be offered to God by the law. And to this end they heap up many places of like nature, as that of Deuteronomy, 
Deut. 17.1.  & such other: Thou shalt offer to the Lord thy God no bullock nor sheep wherein is blemish, or any evil favoured thing, for that is an abomination to the Lord thy God. Such a sacrifice they judge the service that we offer to God by the book of common prayer to be. Therefore they give names of reproach and disdain unto the book, calling it the Statute book, and stinted service, and staruers' book, and such like. Against this book they fight as against a most pregnant idol. We worship not God aright, because we worship him by this book. The worship of God is large: faith, hearing of his word, reading of the Scriptures, and every good work pertaineth to his worship. All the service and duty we do to God, are not done by the reading and using of that book. Nay all our prayers in the Church are not out of it. The preachers use the liberty of their mind, and motion of God's spirit. So that all our worship, and all our prayers are not done by that book.  
But they say, that book and the worship done by it is idolatrous. First they condemn it in general, and then in particular. In general they mislike for five things.  
First, because the prayers are read. The reading of prayers, they say, can not be with sighs and groans, nor come of faith, nor proceed from the motion of the spirit, nor have any feeling joined with it, and hath no warrant by commandment or practice from Christ and his Apostles. Prayers read (they say) are only for meditation, and not for invocation. This is their accusation against the prayers that are read out of a book. When our Saviour sayeth: The true worshippers must worship the father in spirit and truth: and Paul, the spirit helpeth our infirmtties, than they suppose that prayers read are excluded, as though they proceeded not of the spirit. Prayers are not so much used of the people, nor of any of us as they ought to be. It is the chief means to obtain God's favour, to keep ourselves in his fear, and to work all goodness in us. If prayers by the book were no prayers, we should be much more barren in this exercise than we are. This were a good means for the devil to banish prayer from a great number altogether. I would know in respect of the hearer, what great difference it is, if the prayer be read to him or pronounced out of thy heart? Neither way doth it come out of his heart as the fountain. It cometh thus to pass also with many that utter conceived prayers, that for the most part they use the same form of words, & the same matter in most points of their prayers. Again what would this liberty of every man's praying public at his own motion, having that office, bring upon the Churches? Infinite & intolerable babbling in some, & damnable & most heretical petitions in a great number. But they say prayers read are not of the spirit, nor with sighs, nor feeling. The very reading is not praying but the motion and desire to God in reading is praying. This motion is not hindered, but furthered by reading: because it bringeth to the understanding that which the heart longeth after. As one candle receiveth light of another, so even in prayer the heart receiveth light and heat by means of the words read and heard. Christ set down a form of words and said, when you pray, pray thus. Now he that useth the words, and matter, and affection, prayeth thus, rather than he that useth the matter and affection only. And the words of some petitions we use of necessity, as forgive us our sins or trespasses, and therefore may well use all. Christ himself in the garden prayed thrice, saying the same words. David made divers Psalms to be sung in God's service, and entitleth them to the parties that should be leaders in them. The hundred thirty and sixth psalm was commonly sung in time of thanksgiving, for great and extraordinary victories: first David himself used it, than jehosaphat, and after that judas Maccabeus. joel in the public fast telleth what the priests should say, and biddeth them pronounce these words: Spare thy people, 
joel 2.17.  O Lord, and give not thine heritage into reproach, that the heathen should rule over them: wherefore should they say among the people, where is their God? 
Hose 14.2.  Hoseah biddeth the people take unto them words, and say to the Lord: Take away all iniquity, and receive us graciously, so will we render the calves of our lips, Asshur shall not save us, neither will we ride upon horses, neither will we say any more to the work of our hands, ye are our Gods: for in thee the fatherless findeth mercy. God prescribed a form of blessing to Aaron and his son, 
Num. 56.23.  wherewith they should bless the people: commanding them to say, The Lord bless thee and keep thee, and so forth. Moses used a form of words as a prayer at the going forward and resting of the Ark: 
Numb. 10.35, 36.  and David in his prayer hath the same. Seeing these things are so, 
Psal. 68.2.  prayers read may be used, & a man by them may perform unto God spiritual and acceptable service.  
The second thing for which they mislike the book is, because it is prescribed and imposed, and used continually. This cutteth off the liberty of the Church (they say) and bringeth it into bondage: this is tedious to men, and Penrie is not ashamed to say, it is loathsome to God to be served so oft as it were with one dish. The liberty that these men challenge is such, as that they will be bound to nothing, especially in religion. & in things indifferent, neither by prince nor by any law of man be it never so good & godly, the thing is misliked, because it is prescribed and imposed upon us. Doth the very imposing and bond by law make it unholy? Then acknowledge not the Trinity, nor receive the canonical Scripture, nor seek to know God's commandments nor Christian faith: For these things by law are imposed upon us. But this diminisheth not our liberty, nor taketh away our willing serving of God, in these things imposed, but rather maketh us more willing. And as for tediousness to the Lord, because these prayers are old and usual, it is not to be feared. For in his service he requireth not new words, but a new heart. The worship and prayer is new to God, so oft as our heart is renewed with zeal and true repentance, and good affection to it. For the prayer to God is not the outward word, but the inward desire and affection.  
The third thing in general for which they condemn the book is, for that it is man's invention. Whatsoever man deviseth, that they count unclean and not to be used in prayer. When men's traditions and inventions are reproved in God's service by scripture, hitherto by all godly writers, those things have been understood which are contrary to God's word. Things agreeable are not so accounted men's inventions, that they should be condemned. For if simply to come from the wit and brain of man be nought, them were preaching to be banished, and then even conceived prayers must be excluded, and so much more, because they be new inventions every day: and this, if it be any, it is but one. It is not a devise of man, therefore to be rejected, which is agreeable to the word of God, as those things in this book are, whereby we worship God.  
The fourth general cause of rejecting the book is, for that it is in many points taken out of the Pope's porteous. Therefore Barrowe calleth it a great colloppe, or a pig of that mezeled hog. In this behalf another of them sayeth, we bear the image of the beast, for that we use some part of his form of liturgy. It is certain that a great part of the public prayer in that book which the Romans use, was practised in the Church before the beast came in that chair. And often times Gods people have either taken or resumed those things to God's worship, which have been abused by idolaters. The spoils of Egypt & of jericho, the vessels of the temple abused by the Babylonians were again applied to God's service. If we used any thing wherein the Pope showeth himself to be the beast, as his worshipping of dead Saints, and images, and the Mass, and such like, than we might be said to bear his image or his mark: But in the prayers that we have, there is no part, no limb, no claw of that beast. The people of God must not fashion themselves like the Canaanites, nor the heathen about them, in any thing wherein they are idolatrous and impious: but in that they have as men, God's people may be like them. As they are Papists, we will not be like the Romans: but as they are Christians, we may be like them. In taking good things from them we take not any thing that was theirs, but we take to ourselves that which was our own. We must not use the Bible, nor the name of God or Christ, nor Baptism, if we will have nothing that they had.  
The fift and last thing for which in general they cast away the book is, for that it maintaineth a reading ministry. A book of common prayer is no cause of a reading Minister. The chiefest cause is, that preachers will not be had, nor can be made in this slender maintenance of sundry Churches: the next cause is, the covetousness and wicked dealing of many godless patrons: and a third cause is this, contention and strife that is raised in the Church. This hath cast out many that were in, and hath driven back many that were coming on: this hath caused diverse to forsake the study of Divinity and learning altogether. But the book of Common prayer is no cause of it: for the preachers with us use it, and where all are preachers, there is a set form observed, and is necessary to be had of all well ordered Churches. These are the things, for which they condemn the book in general.  
Now in particular, they trifle about many things: As first about the holy days, whereof some they call double Idols, and double feasts, Hallowmas, Christmas, Candlemas, Easter, Whitsonday, Trinity sunday: Then there are the Lady's days, Saints days with the eves fast, and feasts, and devised worship unto them. Last of all, they reckon the celebrating of days to Angels, as Michael, and the naming of many Archangels. This cavil will easily be answered. For first we make not the Calendar any part of God's worship: Wherefore it is vain to accuse us of a false worship by that, when we put no part of his worship in it. That distinguisheth the times, and directeth us to the Psalms and Scriptures: but is no part of God's service, no more than a mark by the way to direct them which go by, is a part of the way. The names may be somewhat offensive where Mass is added: but in the old tongue from whence our language came (long before the corruptions of the Mass were crept in) the word signified nothing but Tide, or some solemn time: and the common people have used to speak so, and the name Missa, from whence that is supposed to come, is read in ancient fathers, in a good and a godly meaning: yea, and in most Calendars those names are reform. The Saints we worship not, nor Angels, neither with prayers, fasts, nor any such thing: But God we worship, and take occasion at such times, when we call to mind them by whom the worship of God hath been spread throughout the world. The people of God have used and appointed more days to public prayer, and God's service then the Sabbath, 
Hester. evang. joan.  without controlment: as the feast of Purim and of Dedication. Last of all, those days, except the nativity of our Saviour, and those that fall usually on the lords day, are in most places grown to be equal with the rest: Our people are ready enough, to make no difference of days in that behalf.  
The next thing that cometh under their censure, are the fasts, Lent, imber days, Ash-wednesday, Maundie, Holy thursday, Goodfridaye, and the rest. Two things are regarded of the Church, in distinguishing these times from others. First a time to be observed of all, for the use of fish, and refraining from flesh, that navigation might be maintained, and that seeing we may have provision of all kind of food, we do not continually use only one, to which we are most given, to the decay thereof, and hindrance of the other.  
Secondly, that there may be used also a moderate abstinence, not to the honour of saints, nor as though there were any worship of God in it of itself, but that our bodies may be kept under, and the mind might be made the fit to serve the Lord. If all those days and others, were used in a whole or half abstinence, it were better for men's bodies and souls, and for the commonwealth, than it is. The superstition and merit in such things is condemned: but either a civil or holy use, to the better ordering of our bodies and affections, of none that are wise can be misliked.  
A third matter of reprehension is (as they call it) a blasphemous abuse of scriptures, shredding, and rending them from their natural sense and true use, to bend and apply them to the Idol feasts. This accusation is both foolish and impudent. If they think (as it seems they do) that it is not lawful to print or read by itself, some portion of the scripture, severed from the rest of the whole body, it is foolish: for what offence can there be, in making choice of some part for instruction, seeing the body is left whole notwithstanding? And to say they are turned from their true sense, it is impudent: for in the same words & meaning are they set down in the Communion book, as they are in the body of the scripture: neither do we apply them to the feasts, but to ourselves, to be instructed by them.  
The fourth crime they set down in these words: Abominable collects over, for, and to the dead. What can be spoken more spiteful and shameless? We pray neither for the dead, nor to the dead: we pray for ourselves, at the burial of the dead.  
In the fist place, about Baptism and that which pertaineth to it, they find many faults. They say it is corrupted with the sign of the cross, with godfathers, and godmothers, with the font, with unlawful and unpossible vows of gossips: to these they join purification or churching of women, with their offerings, hasty baptism by Midwives, bishoping and second baptism: by these things, they judge that baptism is corrupted. But why should the sign of the cross corrupt it? Is it so odious to express the figure of that whereon Christ died, without opinion of adding grace, without giving any worship to it, but only for remembrance? there is none impiety it it. And what impossible vow do the godfathers and godmothers make? They say not (as they allege.) that the child shall believe, but that it doth, in way of Sacrament and outward profession, in as much as it is offered to baptism, which is Sacramentum fidei, and is borne of parents that are professors of Christian faith. And as for the procuring of these things in action in the child, there is none that understandeth I think any further, then as it may lie in them conveniently, and as need shall require. But what can there be in the Font to corrupt baptism, more than in the Church walls to corrupt prayers, and scriptures, and and preaching, and all? Women are not purified, as though they were otherwise unclean: but they give thanks for their deliverance, and for the increase of mankind and the Church: In giving thanks for God's benefits, there is not any fault. Confirmation is retained as a means to procure the instructing of the children, or as a trial of it, not as a new baptism, nor as any Sacrament, nor as that which should confer grace, otherwise then by prayer to God for it. Baptism by women is not warranted by the book, nor allowed to be put in practice.  
About the lords supper they have many cavils, as that it is sold for two pence a head: that the institution is broken and changed in the delivery: that there is a stage-like dialogue between priest, clerk, and people: that there are new Apocryphal laws and injunctions added, the Priest to stand at the Northside of the table, the people to kneel, verse, and Collect: that there is popish and idolatrous houseling of the sick: that there is popish visiting and pardoning of the sick, with this Sacrament: These are heinous things.  
The Sacrament (they say) is sold for two pence: who selleth it, who buyeth it so? He is to give that, whether he receive or no: It is no price of the Sacrament, but a poor allowance to the Minister: The institution is not broken in the delivery. The words of institution are then used, when the bread and wine are set apart for the use of the Sacrament, and so much set apart for it, as is used in it. The words in the delivery, are to apply them to the persons, to stir up their faith: the institution was passed before. For the speeches uttered by the Minister, and clerk, and people, there is no fault in the matter, but they condemn the form. They think the Minister must utter all that is spoken: the people must only say, Amen. That they are commanded to say, and they are not forbidden to say more. How can that sound of the multitude be made in the praising of God, compared to the sound of many waters, and of mighty thunders, if the people say nothing in God's service? Their own speech maketh them more attentive, and stirreth up their minds the rather. The finding fault with standing, kneeling, and such necessary and seemly gestures, proceedeth of infinite curiosity, and most froward peevishness. We can not be together but we must have some place, some gesture, and these are the fittest. Last of all, as prayers and the word of comfort, so likewise the Sacrament may be given to the sick. There is no pardon otherwise given to him by it, then to other men, at other times. If he believe and repent, he hath forgiveness by faith in Christ, and it is sealed and confirmed to him by the Sacrament. Thus much of the particular faults which they are most offended with.  
Moreover besides these, they carp at comminations, which are nothing but sentences of scripture: and how bitter soever the curses are, yet they are the curses of God, against such as offend. They find fault with a sevenfold repetition of the lords prayer at one meeting: some of them are oft omitted: with tossing of Psalms and sentences to and fro like tennis balls: which is a profane speech: and the thing is not commanded: and it may well be practised, so they read, and speak in such sort, that all men may hear and understand.  
These are the chief things, with which they find fault in the book. The most of them are circumstances, and as it were the shells: the kernel is the confession of our sins, the ask of things necessary to soul and body, for the common state and ourselves, the praising of God for his benefits, the setting forth of God's will, his word and testament. These are the substance of the book, and of God's worship. They make a buzzing about men's ears, with trifles and vanities for the most part: and for these, they will turn all upside down: which are such things in deed many of them, as it would not come into our minds once to speak of them, if their exclamations and outcries did not stir us of necessity to it.  
Yet there is one thing pertaining to God's worship among us, which they can not submit themselves unto. An oath is a part of the honour we give to God, when upon just cause in the truth, we call his name to witness: this we do, by laying the hand upon the book of holy scripture. The oath is taken in the name of God, that gave his word to his Church, by the promises and threatenings that he in it hath made unto us: the book is kissed and touched in sign thereof: otherwise, by the dead paper, or ink, or cover, we are not willed, neither ought we to swear: and this hath neither impiety nor idolatry in it, no more than if a man did lift up his eyes, or his hands to heaven, when he doth it in more vehement expressing of his sincere and earnest meaning in it. Thus much of the fourth note of their Church, God's true worship: for corruption whereof, they accuse us falsely.  
The fift note of the visible Church, they make to be the obeying of jesus Christ as their king, priest, and prophet: Thus should Christ be received, or else he is not received at all to any benefit. First then they go about to show, that we acknowledge not Christ to be our king: we receive him not as king (they say) because we reject his government, and stand under the Antichristian yoke of popish government. There be many things which pertain to Christ's government and reign as he is king, which we have, yea, all things that are necessary and substantial parts of that his office. First the spiritual government in the soul, by which he reigneth in us, to the peace of conscience, and the vanquishing of Satan, and the beating down of sin and ignorance is found among us, and we specially rejoice in it. Of this, it is said: the kingdom of God is within you: and that, the kingdom of God is not meat and drink: but peace and righteousness, and joy in the holy ghost: and that, we are translated from the kingdom of darkness, to the kingdom of light.  
Secondly, his word read and preached, reproving sin, and teaching righteousness, is among us. Of this it is said, the sceptre of thy kingdom is a right sceptre: and for this partly, the Gospel is called the Gospel of the kingdom. These are the principal things pertaining to Christ's kingdom here in earth: and these, by his grace and goodness, we have among us. Now they have a third branch of a kingly reign, which is a form of outward government, the end and scope whereof is, that order should be kept, sin should be punished, and corrected among God's people, by ecclesiastical punishments, and censures. This (they say) we want, and therefore do not acknowledge Christ our king. They imagine that Christ hath set a form external, by which every congregation should be framed in this behalf, as that there must be (besides the teachers) in every congregation, a certain number of Elders, which must elect, depose, ordain, make orders and decrees, reprove, suspend and excommunicate, when they see good. This is the kingdom which they strive for: if this be not in every parish, Christ (they say) can not be our king, we have cast him off. Christ is our king, not only by his necessary to salvation, & directly commanded, as the Priests did in the days of Malachi. If we rejected government, and refused all correction and punishment for sin, we rejected an express commandment of Christ our king. But in rejecting the censures of ten, or six, or any such number in every congregation, we do not repugn any open or known commandment of Christ our king.  
Wherefore, notwithstanding the government which we have, and the excluding of that government which they would obtrude, we have Christ to be our king, and he acknowledgeth us his people, subjects, and army.  
Now we must see, what it is that maketh them to think that we deny the priesthood of our Saviour jesus Christ: and so make that he is no priest to us. If he be no priest for us, then hath he not sacrificed, and satisfied for our sins: then hath he not, neither doth make intercession for us. He that denieth the priesthood of jesus Christ, loseth these his benefits: He is a priest for ever, after the order of Melchisedech: and all must come unto God by him. Now then, wherein do we deny his priesthood? Because (say they) we sacrilegiously profane his name with our idolatry, and because we prostitute his blood, and make him a priest and sacrifice to infidels, and most wicked offenders. His priesthood were denied, if we trusted in any but in his sacrifice for the forgiveness of our sins, or if we made prayers to God in any mediators name but his. But (they say) we deny his priesthood, because we make prayer unto him out of a book: for this they call idolatry. But by that book we pray to God the father, in his name, for things agreeable to his will, with faith, and from the heart. Therefore there is no idolatry in that, nor any thing that derogateth from his priesthood.  
The second thing, wherein we deny his priesthood, is (they say) because we prostitute the blood of Christ, and make him a priest and sacrifice to infidels, and the most wicked offenders. In baptism (they say) it is prostituted, because we give the Sacrament to the whole nation: in the Supper, because wicked impenitent persons are received of us to it: and generally in both, because at the first by proclamation of the prince, and upon the sudden, from idolatry and popery, straight after the reign of Queen Marie, all were received to the Sacrament: and that people is yet retained.  
But for the infants to be baptized, although the parents were wicked, there is good warrant. First, for that their ancestors were received into the covenant, and the sin of the father shall be upon himself, and is personal, and necessarily the punishment passeth not, God himself sayeth: the son shall not bear the iniquity of the father. Another reason is, because there is hope of the child, that he shall be brought up to know God, and believe in jesus Christ: and last of all, for that there is none baptised, but some do undertake for him, that it shall be performed: they marvel that a whole nation should be baptized: and yet Christ hath said: Go teach all nations, baptizing them. And as touching the whole multitude received after the end of the reign of Queen Marie: First it can not be said, but they had teaching in the days of the most worthy king Edward, although they fell from it. Secondly, they came not as mere strangers to Christian Religion, but as men from an aberration in Christian Religion, which they might easily correct, if they were not wilful: And what should that prejudice the Church now? If they had not been taught then, yet now they have been taught above these thirty years. Last of all, in such manner God's people have been reduced to God's worship again from idolatry under josias and Ezechias Kings of judah. Now concerning the Sacrament of the Supper, we do not prostitute it to infidels. We cannot count any in this land infidels, whom we know and receive to the Sacrament of the Supper. All make profession of faith, all acknowledge Christ God and redeemer, and hope for salvation in him: if they have not this, we may and ought reject them. If any neglect his duty, it is no prejudice nor cause to condemn the rest. So likewise, known wicked offenders, (if they be impenitent) are removed: and if it were so that some such as are not to be made partakers, do communicate, is that a denying of his sacrifice and priesthood to the rest? It is evil applied to such: but it is not thereby plucked from the rest. It is applied to him that hath no benefit: but he is not deprived, to whom the benefit belongeth. The places of Scripture by which they would prove, that we deny Christ's priesthood for giving the Sacrament to such as we receive, are these: 
Ezec. 44.7.  first the complaint of God in Ezechiel: Ye have brought into my Sanctuary strangers, uncircumcised in heart & uncircumcised in flesh, to be in my Sanctuary & to pollute my house when ye offer my bread. God reproveth them for making such priests as were uncircumcised in flesh, & strangers, even heathens, & idolaters: for to be in the sanctuary, & there to minister, was to be a priest. Such we make not. & this pertaineth nothing to the receiving of any among us to the sacrament. To this they join another complaint of jeremy, 
Lam. 1.10.  The enemy hath stretched out his hand upon all her pleasant things: for she hath seen the heathen enter into her sanctuary, whom thou didst command that they should not enter into thy Church. This is spoken of the enemies, which should possess all they had, & be Lords over them, & spoil their Sanctuary by violence. These were heathen idolaters, the Babylonians. Such should not enter into the Church. We receive none such as profess themselves to be idolaters, as believe not in Christ, and are open persecutors of his people. Thus it is apparent, we do not prostitute the blood of Christ to such as they name: & if any man do, the Church & government doth not allow it: & again, that this is not a denying of Christ's priesthood & sacrifice, & the putting of another thing in stead thereof as the papists did, but rather a miss applying of it where it should not be applied. Wherefore, we do not deny his priesthood.  
As concerning the prophetical office of Christ, that by us is not obscured and diminished, but magnified and highly advanced. His word only hath sovereign authority, it is published, and it is received in our Churches. Let them show wherein we derogate from his prophecy.  
The first accusation is a slander; as that we add to the word, that we use human traditions, we obtrude things contrary to the word, and that we oppugn and reject the manifest truth. These things must be answered in the particulars. We add nothing as necessary to salvation, we teach nothing contrary, and we embrace all the known and evident truth. But that is not an addition, or a known truth, or a thing contrary to the word which they imagine to be so. But (as I said) these things are answered in the particulars.  
The next accusation is, that we give not obedience to the word of Christ, but use it as a mantle to cover our sin, rather than as a rule to direct our life. We cannot say, that all do obey the Gospel in heart: and some in hypocrisy use it, as a cloak for sin. This frustrateth his prophecy with those persons, so that they have no benefit by it. But his prophecy hardeneth and not only softeneth, and there be in the Church, such as wax worse and worse, as well as those which wax better and better. And Christ is a Prophet unto both. Neither the laws nor the public teaching do mind or propound this, that the word of God should be disobeyed, or that any should make it a cover for sin. The fault of some persons may not be imputed to the whole Church, nor to the laws and government.  
Another thing whereby we weaken or quite frustrate (they say) the prophecy of Christ amongst us, is because we seek not a true ministery, but maintain a false, of which sort (they say) the whole ministery of the land is, which are permitted to teach in the public places, to whom ear is given. Such are their words. This accusation is very large and grievous. No true ministers in the whole land? All false ministers? Why do they so account us? Is it because we teach false doctrine, or have corrupted the faith, or do teach heresies? No such thing. They object none of these against us. Then I hope we may answer them the easier, and be heard the more willingly purging ourselves. They cannot object unto us heresy, nor false doctrine, nor teaching of any thing that destroyeth the grounds of salvation. What be the things then which they say make us a false ministery? I will recite unto you all which they lay against us, I will dissemble nothing: the crimes than are these.  
First they say, we have not the names of Ministers of the gospel, but are called Priests, Parsons, Vicars, and Curates. It is not in our power what other men will call us. Some of these names are given of the maintenance whereby we live, and pertain not to our callings: we delight to be counted the Ministers of the Gospel. But this about the names, is a vain cavil.  
Secondly they condemn our preparation to the ministery, which is by study and bringing up in the Universities. Schools and Universities they cannot wholly condemn. The Church of the jews had the schools of the Prophets: and ever among Christians they have been esteemed as the best nurses of the ministery. They condemn them for the study of humane learning, and for certain vices among some persons. If for the faults of some of the persons that profess any kind of life, the trade itself be to be condemned, than no course of life must be taken in the world. The study of Logic, Rhetoric, Philosophy, and the Mathematicals is so necessary, that without them we should be barbarous, and but by the help of them, never can any perfection (by ordinary means) be attained in Physic, Law, or Divinity. There are none but mad men, which can condemn Universities.  
Thirdly they mislike our entrance into the ministery: none of us is chosen by a whole congregation, nor ordained by laying on of the hands of the Eldership, nor just trial made of gifts and conversation. But we are ordained by one man the bishop, and are thrust upon the places where we take charge whether the people will or no. The ordaining of a minister by one or few is not against the word of God. Paul and Barnabas appointed Elders by the laying on of hands at Antioch. And Titus was left in Creta, to ordain Elders in every city. Wherefore it wanteth not the word of God, that Pastors are ordained by one that hath skill, yet that one with us doth it not alone. Cyprian and other ancient fathers acknowledge themselves to have authority to do the like. If they be not examined and tried as they ought, the fault is in the bishop. That they are preferred by one to their charge, that is not against the word, seeing there is nothing in the word that commandeth or commendeth the election by the multitude, or inioineth it to be perpetual.  
The fourth accusation is, against the unlearned & unpreaching ministers, which is a crime that they make to touch al. for so much as they are no ministers at all that cannot preach, therefore they themselves to be condemned: then all the rest either by silence, or by consent, or by preaching in their charges, or by defending them to be ministers, are also guilty. And the whole people are wrapped (they say) by them in the same sentence of damnation, for either keeping under them or suffering them. And hereupon they make that they are no sacraments, no prayers, no word of promise and salvation, that is uttered by them, but that all their actions are void and frustrate. This being so great a matter, would be examined by itself at large. But in a word to touch it. The reader bringeth the word of reconciliation and forgiveness of sins in Christ, showeth the way of repentance and amendment of life, mininistreth the Sacraments and prayers in a public function laid upon him by the Church; therefore he is a minister, and a man may safely hear him, and receive the sacrament at his hand. He nourisheth faith by reading, therefore he may beget it: for wherewith it is nourished, therewith it is begotten. By the same means wherewith our best preachers have been both at the planting of the Gospel after the darkness of Popery in this land, and are made now daily, and continued in their sufficiency; by the same means may the people come to faith, and be continued in it. And who seethe not, that reading both begetteth, and chief confirmeth and nourisheth many preachers? And seeing it is the spirit that giveth grace, and breatheth where it listeth, why not upon the good heart when the word is read? In the time of persecution under Queen Marie, the reading of some few books, brought many to the light, and did preserve them in it. Every faithful man hath experience how his own reading edifieth, why should not then the public reading edify? The want of skill to preach maketh not a nullity in him, as in a child or a beast: for he giveth consent to that he taketh in hand, and nature itself excludeth such from the office. Faith in deed cometh by hearing, and hearing by the word of God, and they cannot hear without a preacher. But reading is a certain kind of preaching: for if the showing of Christ himself without words when Christ descended into hell, was and is of many learned men called preaching, and so they could understand the preaching that Peter speaketh of: then why might not the reading of the word of God be called a preaching of it? 
Act. 15.20.  And james calleth the reading preaching. Moses, he saith of old time hath in every city them that preach him, seeing he is read in the Synagogues every Sabbath day. This importeth that reading is a kind of preaching. There were ministers that only read in the Synagogues of the jews. When they were so ready to desire a stranger to speak, it seemed it was not ordinary to have an expounder in every Synagogue. They were not always preachers that did baptise. Christ's disciples baptised, john 4. when as (in the judgement of many that are learned) Christ had not sent forth any yet to preach. I speak not this to make reading & preaching in the Church equal, or that reading should banish preaching, or preaching exclude reading. The expounding of scripture and applying of it to the present state, by the working of God's spirit in the mouth of a man called for that purpose, is most excellent & necessary for all Churches, & our Laws and government do require it. Otherwise, as some conclude, let all be readers, banish preachers quite, hear only the reader, if there be no excellency nor necessity of the preacher above the reader. Therefore let the preacher by voice & by invention from the spirit and his own heart, have the first place, and (as the case standeth with us) the reader must not have no place at all. They may be weak ministers, or ministers of necessity, or assisting ministers, although they be not the chief nor most perfect and sufficient. Thus much of that matter.  
The fift defect they find in the ministry, is in the duties which are put upon them or taken from them. Burying of the dead, joining of man wife in marriage, making of funeral sermons, going about the bounds of parishes: all these (in their opinions) are no works of the Minister of the Gospel. And again, whereas they ought to govern in their congregations together with others, all government is taken from us. beside, whereas no Minister should be above a Pastor, Bishop. are above us, therefore (say they) are we no Pastors nor Ministers of the Gospel. Public prayer doth aptly agree and is a duty of our calling. This is not wickedly join with burial and marriage, considering our own frailty which are always near death and the difficulties in marriage which God only helpeth. God himself joined the fi●●● marriage, & why may not his Ministers now do it in his name, seeing yet they which are married are joined together by God? The word may be preached in season and out of season, and no time amiss, when the people come together and are fit to be taught. What time better to comfort them that mourn, or to rebuke the sinner, or to put us in mind of our frailty, then at the burial of the dead? The going about the bounds and limits of parishes pertaineth to his own maintenance and the common quiet: therefore the doing of these things hath nothing contrary to his duty, seeing they hinder not that which is principal, but rather further it. And as for the government it is not meet for all: so much neither as they do challenge, was never in the church permitted to every particular pastor. To admonish, to suspend, to rebuke is granted to us, and more is not necessary: the labour of preaching is enough. Pastors have had superiors over them in the churches: First Apostles, than Bishops, and so is it at this day. Neither is there any disorder in it. In a moderate subjection the minister may better perform his duty, & more safely. His poverty and means cannot sustain the burden of public government any further than for teaching, exhorting, rebuking, & suspending or withholding the unworthy from the Sacraments.  
In the sixth place they will persuade that we are no ministers, because many remain ignorant under us, & the sins of men are not cut off but abound, notwithstanding all we do. This should argue God's curse upon us, and upon our ministery. If none did profit by us, we might mistrust ourselves: but of many we may say, Ye are our Epistle, ye bear witness of the fruit which we bring. Yea this continual peace all this time is especially under God and our most gracious Queen, to be ascribed to the preaching of the word of God among us. That sects and popery spread not over all, it is to be imputed much unto public preaching. There is no place in this land but the word of God worketh in the hearts of some, to their conversion.  
The seventh crime is against our maintenance. We live by set stipends, & by tenths, and we depend upon noble men, and such as are able to pleasure us, we preach for gain, we hunt after livings, and join diverse together. An unlawful maintenance, if this were granted so to be, maketh not an unlawful ministery. If for gain we should pervert the truth, than we should degenerate from our office. why should set stipends hurt our ministry? Is an uncertain living meeter than a certain? Tenths do not revive the ceremonial law, we take not them in that sense. The Emperors had them, & afterward bestowed them upon the Churches. We challenge them not by the law of Moses, but by the gift of the prince. And the Barrowists themselves confess, that as they were given by princes, so they may be taken away by them. To adhere to them that are great, so that we help them in truth, & do not for them pervert the truth, hath no dispraise but commendation. In a good Christian government, if we be linked one to another by many duties, it is the safer: and if the livings be of the prince and laws, then may the prince & laws unite or sever them in some moderate sort, so that the duties to the people be performed.  
These are the chief crimes which they lay against us. In all this there is nothing of false doctrine in any matter of salvation, in any article of our faith, but all is of things that are clean without us, and our ministery: our names, our coming in, our maintenance, our depending upon great men, and the performing of more in labour, & taking less in honour then pertaineth (as they think) unto us. Yet this is one of their main grounds, for which they depart & forsake our Churches, even our false and Antichristian ministry as they call it. But these things either are no crimes, or be not such as therefore can make us no ministers. These things being so, I may conclude that our ministry is not a denying of the prophetical office of jesus Christ, but rather it doth bring the fruit & benefit thereof unto us. So then we deny neither his kingdom, nor priesthood, nor prophecy, but in a true manner & great measure have them & their fruit among us. God grant that they may continued with us, and that the benefit may be much more large and plentiful to all the people.  
The sixth note which they set upon the visible church is, that the people of one church must be knit together as members of one body. So they gather first out of Paul, when he saith, 
1. Cor. 12.12.  As the body is one & hath many members, & all the members of the body which is one, though they be many yet are one body, so is Christ. They grow into one body, & are most nearly knit together, which pertain to God's election, and are spiritually united unto Christ. The rest are joined in an outward profession, and so are (after a sort & to our account) of the body. And thus are we one body in this land. Secondly they gather it out of Peter when he writeth: 
1. Pet. 2.4.  To whom ye come as to a living stone, and ye as lively stones be made a spiritual house. The godly are in deed living stones, and are made a spiritual house: the rest, because they are among them, for the outward profession are so accounted. Now let us see what unity necessary to God's Church we want. They say that we are not knit together as members, into one congregation, but that men run and go, assemble and departed, at their pleasure, when they will, whither they will, as they will themselves. What? would they have us every one to keep in one place still? Or would they have us to assemble to godly exercises, with none but the same persons continually, such as are well known to us to be brethren? This they seem to mean: for they condemn the assemblies at Paul's Cross, and at the common Churches in the Universities, and of such solemn places. But this imagination is absurd, and the places of scripture conclude no such thing. In some respect it is meet that every man should keep him to his own congregation. But if desire of instruction, or other occasion carry him to any other place of exercise, there he is not as it were out of joint, as though he could no where do good nor receive good, but in his own congregation. A hearer may be a profitable hearer any where, & a preacher may preach with fruit in any congregation. God hath not tied any man so to one particular congregation, but at another time he may have the same or another place in another assembly of Christians, for Christians are of the same body wheresoever they assemble: for it is the word, & faith, & the spirit, which do make us one body, & these are the same in every place among God's people. Wherefore it is an absurd collection & nothing to the mind of Paul or Peter, that a man should be so tied to one congregation, that he cannot fruitfully be in another. The coming to spiritual exercises sometimes in this place & sometimes in that, breaketh not the unity of the body of Christ. Another thing against the unity of the Church is as they suppose, that we live in continual discord, and unpeaceable debate among ourselves. They accuse us of debate, which are the cause of all the discord that is among us. For about these things which they would bring in, & about their misliking of the present state, is all the discord. If discord destroy the church, where became their church, when Browne and Harison their two leaders fell out? The Apostles dissented, the church of Corinth had divers sects: if we keep unity in the foundation, dissension in the inferior points, will not be so dangerous, but yet we must strive to agree in all things, albeit we cannot hope to obtain it. For that was never round in any Church long together: And the voice of Paul is known: there must be heresies. These Barrowists in diverse things slip and fall into popery, when they would seem to be farthest from it. Unity and consent they make a note of their Church, even as the papists do.  
In their seventh note, they overrun and overturn all the officers of our Church at a breath. They say, the true Churches must be governed by such officers as Christ hath appointed to his Church. The officers that they think every Church should have by Christ's appointment, are five: Pastors, Teachers, Elders, Deacons, and Releevers. These they make to be necessary in every congregation, or else that there can be no established Church without them. Two officers they appoint in every congregation for the teaching of the word: Pastors for exhortation, Teachers for doctrine, and matters of controversy. It were to be wished, that every Church had one well learned and furnished for both these parts: for manners and life, to note and correct swearers, idle persons, drunkards, and all offenders, and to order every thing in the Church, with the Pastor and teacher: they appoint Eders in no certain number. The rebuke and correction of any sin, we account necessary, & is done among us by sundry kinds of officers: the pastors by word, the Ecclesiastical judges by censures, the other officers by punishments inflicted. The thing itself we have, as we have the word taught and set forth among us. The third thing in government that they count necessary, is the deaconship, whose office should be to make collection, and to distribute to the poor and needy. This in every parish is done, although by officers of other names. Last of all, they add Releevers, which should attend upon the lame and sick, and such as can not help themselves. There is not in every parish continual need of such a standing officer. When it needeth, some that are charitable and pitiful, do take some order for it. Now therefore the things, as being necessary, for the being or for the ornament of a Christian people, we have among us: yet all the strife in the land, is especially to bring in this government. we must have a change of all, that these Elders and Deacons may be brought into every parish. This is their Helena that they fight for. The places that are urged for the Eldership in the old Testament, are these: First out of Leviticus: 
Levit. 10.10.  The Lord spoke to Aaron and his sons saying, ye shall not drink wine nor strongdrinke, that ye may put difference between the holy and unholy, and between the clean and unclean. This helpeth not an Eldership, but rather establisheth an Archbishop: 
Deut. 17.8.  An Eldership of lay men it can not set up: For Aaron and his sons were Priests. The next is out of Deuteronomie: If there be any matter of plea, thou shalt come unto the priests of the Levites, and unto the judge that shall be in those days. And again: that man that will not hearken to the Priest, or the judge, that man shall die. This likewise doth overthrow the lay presbytery, and by proportion and like equity, establisheth the Archbishop, and the prerogative of the Prince. And last of all, 
2. Chro. 19 2.  that in the Chronicles may warrant an high commission for the whole land, but not a presbytery for every parish. Thus it sayeth: Moreover in jerusalem did jehoshaphat set of the Levites, and of the Priests, and of the chief of the families of Israel for the judgement and cause of the Lord, and they returned to jerusalem. This was general for the whole kingdom, and will not help to erect a presbytery in every parish. The places of the new Testament are these: The first out of Matthew: 
Matth. 18.17.  If he will not hear them, tell the Church. If Christ, when he spoke this, had relation to the state of the jews: he might mean the general Synedrion at jerusalem: for particular they had not. If the state of the Church to come be understood: then either the governors in what form soever it shall be, or else the whole body of the Church, may be meant: but an Eldership of lay persons, can not any way be inferred of words so general. Another place is in the Epistle to the Corinthians: 
1. Cor. 5.4.  when ye are gathered together: by which words, the whole Church is meant, and not any lay Elders. For he speaketh to them that were puffed up, and should have sorrowed: and those were not Elders only, if there were any in the Church of Corinth: and it is manifest that he writeth to the whole Church. And out of the Epistle to Timothy, they would fetch an unteaching Eldership, when he sayeth, 
1. Tim. 4.14.  despise not the gift which is given thee by prophesy, with the laying on of the hands of Eldership. This presbytery, or Eldership, calvin sayeth, may be meant of the office which he received to be an Elder, that is, a Minister of the word, and not of any company, by whom he received it. And how should we think, that the laying on of hands to make a Minister, should pertain to them that are no Ministers? After these particular places for their Eldership, they have some also which seem to infer these, and all their other officers: but the chief are two. The first is to the Romans: 
Rom. 12.6.  Seeing then that we have gifts that are diverse, according to the grace that is given unto us, whether we have prophesy, let us prophesy according to the proportion of faith: or an office, let us wait on the office: or he that teacheth on teaching: or he that exhorteth on exhortation: he that distributeth, let him do it with simplicity: he that ruleth, with diligence: he that showeth mercy, with cheerfulness: hence they will seem to fetch all their officers. But this, none of the ancient fathers, none of the learned writers of our time did see, till of late. This seemeth not exactly to agree to their plot: for first here are three names for doctrine: Prophesy, Teaching, and Exhortation: and all may be performed by one man. Then to Rule, and to have an Office are so general, that they can not be restrained to the form and name of such Elders as they appoint. To distribute, and to show mercy, either pertain to all: or else, if there must be such officers, it is not necessary under their names of Deacons, and Releevers, nor at all times: but as time & occasions require. Their other place is to the Corinthians: 
1. Cor. 12.28.  God hath ordained some in the Church, as first Apostles, secondly Prophets, thirdly Teachers, then them that do miracles, after that the gifts of healing, helpers, governors, diversity of tongues. Here are more than five: and by no direct way can these precisely be hence fetched. Apostles, Prophets, Teachers, diversity of tongues pertain all especially to doctrine. The gift of working miracles, and of healing, were but for those times: Helpers, and governors are too large names, to bring in only Deacons, and Relievers, and Elders, into every congregation, in such sort and order as they prescribe. Governors we have, and helpers, although we have not their Elders nor their Deacons. These are the chief places, whereon their discipline is builded. Other they have in the Acts, and to the Ephesians, and Timothy, and Titus: but none of them make the whole number, nor the particulars in their form, and especially (which is the chief) they help not their Eldership of unteaching persons. Now then, we may have Christ's government, and seek his kingdom, although we have not these officers, in these names, and this order.  
Their new officers are not necessary to the building of the Church: but peradventure they whom we have, do pull down the Church. That is their opinion: for thus they speak of our estate: In stead of these, they remain most servilely subject to the Antichristian government of the popish Archbishops, Bishops, chancellors, Archdeacon's, Deans, Commissaries, Doctors, Proctors, Advocates, Notaries, Registers, Pursuivants, Cursetors, Summoners: and from the Apostatical seat of the Bishops, they receive as Antichristian and false a ministery, as their Parsons, Vicars, Curates, Hirelings, Lecturers, Mercenary preachers: All which together, with this people, stand bound and subject to the Bishops Romish courts of high commission, of faculties, of arches, of prerogatives, of delegates, of their Commissaries, and the rest.  
Because we have some officers of like name, though not all, nor of like quality, as they childishly imagine: They say, neither governors nor subjects, neither pastors nor people, can be the Church of Christ. Four orders they make here of things and persons to be condemned and removed. First, all those that have Ecclesiastical government committed unto them, the Bishops and all that do assist them. secondly, all sorts of Ministers, preachers and not preachers. Thirdly, Ecclesiastical courts and judgements. Last of all, the whole people for being and continuing subject unto those. If we ask a reason of this their peremptory sentence, we can perceive none here, but because they are popish and Antichristian. If I should confess this, and say the government is such, and defend our Church, by the example of the Church in Babylon, as one doth: I should justify them, and condemn ourselves: I should lie against the truth, and against mine own soul. But thus I say: If these things be popish, as they do stand among us, let them be excluded: nay let us be excluded out of the Church altogether. Now then, how shall we know, whether a thing be popish and Antichristian, or no? By the names? that can not be: Names of their nature be indifferent: the things contained in the names, as they are used of us, must be examined. And how shall we find, whether they be popish and Antichristian? If they serve to promote popery, then are they popish, then are they Antichristian: But if they further Christ's glory, & his kingdom: then may they be retained in the Church of Christ: and we having them, be his Church. Therefore, if none of these offices, nor courts, nor Ministers help to maintain idolatry, or the Pope's supremacy, or men's traditions against the written word: or free will against the grace of Christ: or men's merits against justification by faith, or the Idol and sacrifice of the Mass, or pilgrimages, or purgatory, or prayer for the dead, or auricular confession, or satisfactions for sins by penance, or indulgences, or the keeping of the word of God from the people in an unknown tongue, or such like: if they do not maintain vice, nor injustice, nor heresy among us, but are directed to root out popery, to keep us in the true faith, to advance the word of God, to establish our justification by faith, to further repentance and good works, to punish sin, to define that which is equal and right, to keep the common peace of the Church: then are they not popish, seeing they are bend and exercised to the ruin of popery: but they are Christian and holy, and appertaining to the Church of Christ, for as much as they further the kingdom and glory of Christ our Saviour. All that are zealous, strive for two things, wherein all men are to put to their help by counsel, by credit, by authority, by power, and by all lawful means that be in them. One, that the word of God may be more diligently, and commonly taught: the other, that sin may be more severely and generally punished. If these two may by this government be more set forward, much of these troubles and contentions will be easier stopped. There is no fault in the names, or in the offices, but they may help forward these or any good things. Wherefore they be not simply popish, or Antichristian: but in the abuse they were, in the right use they are now holy & Christianlike. Now let us see what scripture doth condemn these names and offices. Two places are brought out against them: One out of the Psalm: The kings of the earth band themselves, and the princes are assembled together against the Lord, and against his Christ: let us break their bands, and cast their cords from us. But do our governors & all the people in this estate, band themselves against the Lord, and against his Christ? do they not band themselves for the glory of the Lord and of jesus Christ? It might be done I know more plentifully, yet this government setteth forth Christ only to us, with his benefits to salvation. Christ's deity, Christ's gospel, Christ's sacrifice, Christ's justice, Christ's kingdom by this is advanced. Wherefore they band not themselves against Christ, neither do they say, let us break their bands, & cast their cords from us, but rather they willingly receive the bands, yea the chains of Christ if need be. We are content that his law bind our feet, & hands, & eyes, and hearts also: but we cast off their bands, because we cast away their government by Elders. They are not the bands of Christ, they are but small threads, that will easily be broken. 
Luke 19.14.  The other place which they allege against those titles & offices is in Luke Now his citizens hated him, and sent an embassage after him, saying, we will not have this man to reign over us. These places that were spoken of the obstinate jews, that hated the name & faith of Christ, of the heathen idolaters, that worshipped false Gods, and would not acknowledge Christ to be God, of the mahometical sect that reject Christ's gospel, & deny his redemption, of the Antichristian & popish rabble, which keep his name, and deny his efficacy & sufficiency in redeeming us; those (I say) they bring against them that acknowledge all which they themselves do for sufficiency of salvation, for infallibleness of his truth, and for all his benefits, only because we yield not to them, for a certain form of outward government. But they must prove more evidently, that those things are evil, or else we will not be terrified by those places, but that we may safely say, that that true Church of jesus Christ is with us even in this government.  
To return again to their other notes which remain, whereby they will describe a visible church of Christ, they say, that Christ's Church must be governed by his own laws, taken out of the old & new Testament, and no other. They think, as it seemeth, that no laws need more to be made for any thing, but that the laws of Moses should stand, & be sufficient to determine all matters: Or if for civil matters they will admit more, yet for punishments in matters Ecclesiastical, it is certain they will acknowledge no more, nor any other. Their grounds for this opinion are these scriptures. First out of Saint Matthew: 
Mat. 17.5.  This is my beloved son, hear him. It extendeth to matters of doctrine and salvation, and all that he hath taught: but not to matters of government Civil, or Ecclesiastical in particular: For he hath not made such laws. The next is out of the Epistle to the Hebrews: 
Heb. 3.6.  He is Lord of the house: 
1. Cor. 2.16.  therefore he is to be obeyed, in so much as he hath set down. Particular ordinances he hath not prescribed for government, but left it free. Then they bring this out of the Epistle to the Corinthians: We have the mind of Christ: he meaneth for matters of salvation, and the worship of God: but not for particular actions that must be considered in government. After this, cometh that to the Galathians: 
Gal. 3.15.  A man's testament, when it is confirmed, no man doth abrogate, or addeth to it. Paul speaketh of justification by faith, whereto, works as a cause of justification must not be added: nothing there of outward government. Now as for their other places, 
1. Tim. 6.13.  they infer not, that in the word are sufficient laws set down for all things: but that such as are commanded, should be observed: as that to Timothy: I charge thee that thou keep the commandment without spot, and unrebukable, until the appearing of our Lord jesus Christ. That which Paul hath set down as a commandment to be kept, or hath so declared, that must be kept for ever. But who can say, that Paul hath set down laws for all things in that Epistle? 
Ephe. 4.11.  And that to the Ephesians doth not conclude their purpose: He hath given Apostles for the work of the ministery, and gathering together of the Saints, till we all meet to a perfect man. This place speaketh only of doctrine, and not of laws for government either in the Church, or commonwealth, except they think their Pastors and Doctors must make laws for all things. And as for that to the Corinthians, 
1. Cor. 14.37.  cutteth not off all laws for the Church made by men: If any man think himself to be a prophet, or spiritual, let him acknowledge that the things which I writ unto you, are the commandments of the Lord. He writeth there, of not using strange languages, where they are not understood, and and of women, that they should not preach in the Church. But there are other things which by laws must be ordered, which Paul, nor the scripture any where hath determined in special. Last of all, they apply to this purpose, all those places of scripture, which teach that nothing must be added nor taken from the word of God. The making of laws about orders in government, is no addition to God's word: For the thing is not there forbidden. Thus they will seem to prove, that in the word are sufficient laws to order men's actions: upon this ground, they will have the penal laws of Moses revived: then they must bring us again to the land of Canaan: they must establish to us again that kingdom: For those penal laws like as the ceremonial, were proper only to that people. Now the Priesthood being changed, the law is changed. As they say, the word hath sufficient laws to determine all things: so likewise, they will not admit that princes should make laws, thereby to help forward the kingdom of Christ. For they say the kingdom of Christ cometh not by the laws of men, but by the word and spirit. For this purpose they abuse these scriptures. First, that of Saint Luke: 
Luke. 17.20.  The kingdom of God cometh not with observation: They mean with observing princes laws: but Christ meaneth that his kingdom cometh not, neither is discerned by outward pomp and worldly glory, which the Pharisees looked for: but is properly a thing inward in the heart. That place nothing pertaineth to outward laws. Also they misapply that of Zacharie: Neither by an army nor strength, 
Zach. 4.6.  but by my spirit, saith the Lord of hosts. This is spoken by comparison, that God in the preserving of his Church useth principally the working of his spirit, and not an army, nor strength of men: Yet that he useth armies, and strength for their defence, the Church in all ages hath had experience. But the principal is his spirit: outward strength and laws in comparison of it, and without it are nothing. When Esaie sayeth: Behold, 
Esaie 40.10.  the Lord God will come with power, and his arm shall rule for him: his arm ruleth, even by the good and wholesome laws of men. 
jere. 17.5.  And that curse in jeremy pertaineth not to us, because we are ruled by laws of princes. Thus sayeth the Lord, Cursed be the man that trusteth in man, and maketh flesh his arm, and withdraweth his heart from the Lord: For we trust not in the laws of princes, nor in them, when we use them under God for our quiet government: we know that Kings are nursing fathers, and Queens are nursing mothers. David, Solomon, and josaphat, and Ezechias, and josias, and all godly princes made laws for the Church of God, and were approved: yea, the laws & decrees of Nabuchadnezzar, of Cyrus, and Darius, were for the behoof & benefit of it. Many things are left undetermined in special, wherein princes make good and profitable decrees for the Church. If their position were true, the Prophets, and our Saviour should not have condemned either the princes, or the lawyers for making unjust laws, but for making any laws at all. Princes especially serve Christ, even in making laws for Christ. Wherefore it appeareth not, that sufficient laws in special, are set down in the word for the Church: nor that it is wicked for the Church, to use the laws of princes, and to be subject to them, if otherwise they be not ungodly. Now mark what they say of our laws: We (they say) are not governed by the word of God, but by Canons, Injunctions, and Decrees, of these Antichristian and Popish courts. Let them name one Canon, or Decree and Injunction, that maintaineth any thing that is popish or against Christ, and surely it ought to be abolished. But there be laws which they had, which came not from them, but either from the word of God, or the light of nature, or former holy constitutions. Why should their detaining of them in unrighteousness, hinder us from the converting of them to the furtherance of the Gospel? They are not popish so long as they are not directed to maintain popery, but are applied to godliness and peace, in obedience of the truth.  
The ninth mark of their Church is, that all and each one of them must stand in and for their Christian liberty, to practise whatsoever God hath commanded, and is revealed unto them in his holy word. This their liberty is one of the chief points wherein they stand. Here neither Prince, nor Counsellor, nor Bishop, nor Law must restrain them, from refusing or casting off whatsoever they mislike, or from taking upon them and putting in practice any thing that they have determined and concluded to be done. Seeing according to their conceit, they have found out that Bishops and all other officers in our Church are popish, and that the ministry beareth (as they suppose) popish names and marks, and the laws are popish, they will neither sue to Prince nor Counsel for the removing of any of these things, but with all speed cast the yoke from their own necks. And seeing they have found in their fancies, that an eldership and no other laws but the written word is to be heard, therefore they will erect these things among themselves. For God (say they) hath left power in every man and every assembly of his people, to cast off all that may hinder, & to transport themselves to any thing that may further their salvation. In matters necessary to salvation we grant there is by God's gracious working such freedom given to God's people, that all the devils in hell cannot hinder them from having that whereby it should be brought to pass. But such are not the things, which they strive for. Salvation may be had in this state without them. But their opinion of us in respect of Christian liberty is this. They say, that all we remain in bondage to the Egyptian and Babylonish yokes, yielding obedience to these Courts and their Cannons. Now let us hear their scripture, by which they will maintain their so absolute liberty, and condemn us as men in Egyptian bondage. The places are these: first that to the Galathians, 
Gal. 4.9.  But now seeing ye know God, yea rather are known of God, how turn ye again to impotent and beggarly rudiments, whereunto as from the beginning, you will be in bondage again? Paul there speaketh of the observation of days and ceremonies of the law with opinion of necessity to salvation & justification: we repose neither salvation nor justification in any ceremony or outward thing which we use: not in the government, not in apparel, this or that. In the use of them our minds are free. The like meaning hath that to the Collossians: 
Collos. 2.20.  If ye be dead with Christ from the ordinances of the world, why as though ye lived in the world, are ye burdened with traditions? There is no tradition in our Church that can be a burden to a man's conscience, being rightly taken, seeing there is no idolatrous tradition among us, nor any joined with opinion of necessity, or worship of God, or merit to salvation. But in those things the soul is left free to depend wholly upon jesus Christ. The like meaning hath that to the Corinthians: 
1. Cor. 7.23  Ye are bought with a price, be not the servants of men. Paul condemneth not obedience in things lawful, but in voluntary worship. And as for us, we place no necessary part of God's worship in the traditions of any men. The book of common prayer is not reckoned so necessary, as if God were not otherwise rightly worshipped; neither yet absolutely as mere traditions of men, for as much as it is either scripture, or agreeable unto scripture. Outward ceremonies are retained for order, but no part of God's worship placed either in cross or garment. To these places of scripture as of like nature may be joined that of the Acts, 
Acts 4.19.  We ought rather to obey God then men, that is, when they command things contrary. But in the government, or in the ministry, or in God's worship, or in the admission of men to the sacraments, the laws of this land do not command things contrary to God, for any thing that we have yet found. Last of all for our bondage, 
Apoc. 14.19.  they produce first the Revelation where it sayeth: If any man worship the beast or his image. The government by Bishops, they take to be the image of the beast. They were (we confess,) so to be accounted, while they maintained the Pope and his laws: but now they are not so, when they are set to further the Gospel and truth of Christ. These are the places by which they would convince us to be in bondage. But the Scriptures by which they challenge their large and infinite liberty are these: 
joh. 8.33.  first that of john, Ye shall know the truth, and the truth shall make you free. Christ speaketh of freedom, not from laws and Magistrates and Ecclesiastical government, but from sin and Satan: for he saith, He that committeth sin is the servant of sin. The next that is pretended to speak for their liberty, is Paul to the Galathians. 
Gal. 4.6.  jerusalem which is above is free, which is the mother of us all. Paul disputeth of our freedom from the curse of the law, and from circumcision and other ceremonies, so that the curse is not to be feared of us that are made free by Christ, nor justification to be sought by the ceremonies of the law, nor any part of God's worship to be reposed any longer in them. And the same is his purpose in the fift Chapter, when he saith, Stand fast in the liberty wherewith Christ hath made us free. This is the freedom of conscience, the liberty from the curse pronounced by the law, and from the ceremonies thereof, with opinion of worship or merit of salvation. Thus are we free. We are under a government, and have some few ceremonies: but we neither count them parts of God's worship, nor any cause of our justification or salvation. Thus our minds are free, although our bodies be bound in an outward obedience. They may therefore become subject with us to this government, and yet enjoy due Christian liberty.  
The tenth and last note of their Church is this, that it must have the power that Christ hath given to his Church to the world's end, and all the powers in earth and hell cannot take from them: namely to bind and loose, and to reform things that are amiss. Which power they say we have not. For our assemblies as they judge, cast out Satan by the power of Satan: namely (say they) by these imps of Antichrist, the Bishops, Commissaries, and Priests. These be their words. Then if they say true in deed, in this Church government we have no binding sinners, and losing them that do repent, but by the devil. Let us see what binding or losing the church of God should have, and how far that which we have is wanting and disagreeing from the truth. The power given to the Church in this respect they affirm to becontained in these places which follow. 
Psal. 149.  First in the Psalm when it is said, To bind their Kings in chains, & their nobles in fetters of iron. This place seemeth properly to be understood not of Ecclesiastical censures, but of outward victory gotten by the sword against God's enemies by his people after their oppression. This God giveth oftentimes to his Church, and hath (his name be praised) given already unto us: God grant when need shall require, we may obtain it hereafter. The next place by which they challenge this power, is in Matthew: If he will not hear them, 
Mat. 18.17  tell it to the Church, and if he refuse to hear the Church also, let him be unto thee as an heathen man and as a publican. By the Church might here be understood the governors to whom this authority should be committed of the church, or else the whole assembly speaking by the voice of one or few, for the declaration of the obstinacy and damnable state of such an one: but as for a presbytery in every congregation it cannot serve, seeing if it be spoken by relation to the practice of the jews, they had no such thing: but in jerusalem, in one city, one assembly, one consistory of such judgement for all. After this they seek somewhat for their excommunicating presbytery in Luke. 
Luk. 10.19  Behold I give unto you power to tread on serpents and scorpions, and over all the power of the enemy, and nothing shall hurt you. This was a miraculous gift conferred upon the Apostles both for their preservation and the glory of jesus Christ, as Paul by the viper hanging on his hand received no hurt. The things going before are referred to the power of the word beating down Satan from the souls of men. As for excommunication or punishing the wicked by censures, this pertaineth not to that. That to the Corinth's maketh the most show for their purpose, When ye are gathered together and my spirit by the power of our Lord jesus Christ, 
1. Cor. 5.4.  let such a one be delivered unto Satan. But this maketh against that which they seek, & seemeth to favour that order which we have. For Paul being one man alone, did decree this sentence: The Church was to declare it. But whether it be done by one or many, this needeth much heed and care and conscience, that this sword be drawn against none, but those that do deserve it. Last of all, that of the 2. Corinth's, doth not help the presbytery. Thus he sayeth. The weapons of our warfare are not carnal, but mighty through God to cast down holds, casting down imaginations and every high thing that is exalted against the knowledge of God, and bringing into captivity every thought to the obedience of Christ, having ready vengeance against all disobedience. A great part of this is understood of the word preached, which worketh these effects. The vengeance against disobedience was a thing in Paul's own hand as minister of it, not in the power of the multitude or any presbytery there mentioned. So that if it pertain to the censure of the Church, it might be executed by one man. But it is thought rather to be meant of bodily punishment, which by the mighty power of Christ, the Apostles in the beginning did inflict upon the disobedient: So Peter killed Ananias and Saphyra, and Paul stroke Elymas blind. These are their authorities, whereby they challenge to their Eldership, power and might to bind and loose, and would infer, that in the Church of England there is no casting out of the devil, but by the power of the devil, because their presbytery is not called to conjure him out. Some reformed Churches use no excommunication at all, and yet are the Churches of Christ. They have other punishments for the offenders: The truth is, that excommunication cutteth no man from the Church, whom his own sin and unbelief hath not cut off before: Neither can it lose any, whom faith and gods spirit doth not lose. Thus much of the tenth and last note of their Church. Thus I have briefly set before you a short view of the difference betwixt the Sectaries and us. They that favour these opinions, these innovations, are in divers degrees: some say they are imperfections, and wants, and maims in our Church, the most of those things which they mislike, but yet to be tolerated. It must be confessed there is no Church, but hath imperfections. We may not maintain all things, as blameless in our Church. No man is found faultless: every Church is wanting in their duty, both in respect of men's laws, and of the persons. We can not justify ourselves in all things: but that every thing is such a deformity, and maim, or any so gross as they seem to make them, if the particulars be examined, it will not be found. These mislikers and tolerators have begotten the last and extremest degree of revolters, of forsakers, of refusers, and plain contemners, whose case is much to be pitied: especially of those misslikers, because thorough them, they are come into this downefal. The controversies wherein we differ, have small weight in the matters, and less in the proofs, yet behold the conclusion.  
Thus they speak. Therefore the parishes of England are not, and for all these reasons several and joined, cannot be held in any Christians judgement, the true Churches of Christ. This is their sentence upon all the parishes and people in this land, that come to the Churches, that hear the word at our mouths, that receive the Sacraments at our hands: they shut up all in one state of not being the people of God, nor the Church of Christ. As for ourselves, notwithstanding their rash judgement, we know upon what ground we stand. There can no other foundation be laid, then that which is laid, even jesus Christ is the head corner stone, he is the rock: Every parish in this land is taught, either plentifully, or sparingly: yet all are taught this, that Christ only is our head, our sacrifice, our righteousness, that he is to be laid hold on only by faith joined with repentance, and a good conscience. Where this is taught, and received, there is the Church of God. All the parishes in this land be taught it, and by public confession do witness that outwardly, at least, they do receive it. The Lord grant that it may be made more clear, and that it may be whetted more sharply upon all, and that all may receive it fruitfully, to comfort and salvation. 
2. Cor. 13.  Paul sayeth: Prove yourselves, whether you are in the faith, examine yourselves, know ye not yourselves, how that jesus Christ is in you, except ye be reprobates?  
We need not be cast in doubt of ourselves, for a supposed appendent truth of an outward form of government, as though if we have not that, and yet have the truth of faith, the spirit of Christ, the word of God, the sacraments of the Gospel, repentance and newness of life: having these (I say) that are most necessary and substantial branches of Christian religion; it were madness to think we have nothing, because they imagine we have some as bad, or worse than infidels and heathen men among us, and because we have not such an outward government as pleaseth them, because we worship God by the book of Common prayer, and because our Ministers some are not preachers, and all are made by the Bishops, and all tolerate or allow the book of Common prayer, and the outward government. These are the chief heads of the difference between them & us. While men seek to perfect Churches, they will bring to pass, that there will be among us no Church at all. Now with us, there is leave for all men to be good, if they will by God's grace endeavour. They would have it so as they fancy, that no man should be evil: but this is impossible. If we can bring to pass, that the Gospel be taught in all places, and that sins be most severely punished, and all be brought to the learning of the word of God: then shall we see a more perfect and beautiful form of the Church among us. Thus many of these controversies will be appeased, then shall we most clearly appear to be the army of Christ, and he will show himself to be our captain, and Lord, and God. Thus much to them that deny that we are Christ's army, and that our Churches as they now stand, are not the true Churches of Christ.  
This matter being thus run over, it is time to return to that which we have in hand. The beast, and the kings of the earth and their armies, fight against him that sitteth on the horse, and against his army. A part of this army, the Church of England as it standeth now is, by the singular goodness of God. All God's people make but one army, and that an united army. How much more than is it necessary, that we which be but one band as it were, of this mighty army, should agree together in one? Let all lay aside envy, pride, and emulation. Let us especially now in the time of so dangerous threatenings, and attempts of the enemies, put away strife about these matters. Many doubtless stir up, and set a fire the parties on both sides, and yet bear no love to either. It were the best means of the enemy's victory, to increase strife. Cyprian ascribeth the violent persecution that came upon the Church in his time under Decius, to dissension, which fell among them, especially, by means of the Novatians, even such a sect as this is, that under pretence of a greater purity, would make a Church by themselves. Thus he describeth his times. Patrimonio & lucro students, amulationi & dissentioni vacantes, simplicitatis & fidei negligentes, seculo verbis solis & non factis renunciantes, unusquisque sibi placentes & omnibus displicentes: Vapulamus itaque ut meremur. While we study for gain & riches: while we follow pride: while we are earnest about emulation & dissension, negligent about faith: while we renounce the world in words only, & not in deeds: while we please every man himself, & displease all men else: while we give ourselves to these things, we are beaten as we deserve. Eusebius maketh dissension the cause of the most grievous persecution that Dioclesian brought upon the Church, which lasted 13. years: In which the Churches were thrown down, & made even with the ground: the Bibles were taken & burnt in the open markets: the pastors & Bishops were put to death, or were feign to lie Lid in caves. Thus he sayeth: Postquam res nostrae, etc. After our estate by too much liberty, 
Hist. l. 8. c. 1.  degenerated into niceness and sluggishness, and one hated and reviled another, and wheresoever it happened, we among ourselves, and by ourselves, did set upon one another with armour and weapons of words, and rulers fell out with rulers, and pastors with pastors, and people moved sedition against people, and after this unspeakable hypocrisy and mocking, did grow to the top of malice and naughtiness: God's judgement (after his accustomed manner) came upon the Churches. This was the estate in the time of Eusebius, before the persecution came. Ours is not much unlike. God grant dissension cease, that there follow not the like event. The severity of some men in maintaining unity is misliked: but there is nothing but severity can help us. Abbas Vrspergensis by reason of the schism in Germany about the election of the Emperor, some leaning to Philip, some to Berthold, some to Otto, saith: that there was not one parish which agreed with another, & that by occasion of this, & such strifes, the Pope did grow so great. jocundare super adiutrice tua discordia, quia erupit de puteo infernalis abissi, ut accumulentur tibi multa pecuniarum praemia. Habes quod semper sitisti, decanta canticum, quia per maliciam hominum non per tuam religionem orbem vicisti. Thus he speaketh to Rome: rejoice for thy helper discord, because she is broken out of the infernal pit that much money may be brought to thee: thou hast that which thou hast always thirsted. Sing this song, that thou hast overcome the world, by means of the malice of men, & not by thy religion. It was the discord of men that made the Pope great, and brought his tyranny upon them. That also was the cause of God's judgements upon the East Churches: the dissension about the Trinity made a way for Mahomet. If any thing will bring the Antichristian yoke upon this land again (which God turn far from us) it will be dissension. Therefore all bitterness, and libeling, and slandering must be laid away.  
If it might come to pass that we were an united army, than we might easily hope to stand, we might prevail against our enemies, although they came never so many, or so oft against us. To bring us to unity, and to help us to get the victory against the common enemy, we have need of many means. These causes that are in controversy must be opened by preaching, by writing, by conference. So Augustine stopped the mouths of the Donatists, that are most like to those with whom we have to deal. After this manner, he oft overcame the Manichees, and the Palagians, Zwinglius by disputing, writing, and preaching, drove the Anabaptistes clean out of Zurich, although there they began. If sectaries writ, and no man answer: if they privily sow the seed of their sect, and no man publicly root it out: they will overgrow all. While Doctor Fulke lived, his answering and confuting of every popish Treatise, which came forth in English, did much good in keeping away from us the infection and poison of Popery. Able men should be chosen (if they offer not themselves,) which should continue that course, that nothing might appear against Religion, or government, which should not be answered. If they can not be answered, let the faults be amended, let them not be retained. This is one means to help to recover unity.  
Another help must be in the civil Magistrates, which by authority and punishment, must restrain the liberty of railing, of libeling, and of contemning the governors in place. Vile pamphlets of reproach and slander, should not be suffered to go forth: no, not against an enemy. While we suffer one part to rail, we provoke the other, and peradventure a third cometh in, and painteth both in the foulest colours. These should be means to unite us at home.  
Against our common enemies, we had need first to be armed with innocency and righteousness: we must bear the colours of our captain jesus Christ: He rideth upon a white horse; and the warriors which were in heaven, by hope and conversation followed him upon white horses clothed with fine linen, white & pure. And before in this Chapter it is said, that the white linen is the righteousness of saints.  
If we be known by these colours, our captain and general will not suffer us to be overrun. Nineve repent, and after threatening was saved. God hath generally promised to any nation repenting, that he will turn away the evil which he hath devised against it. We can not but see the land full of sin: Contention and strife in the Ministers, and a great part of the people: Thefts, robberies, murders never so many, nor with such multitudes and boldness attempted: Whoredom, excess, pride, and drunkenness overflow all. These filthy rags must be cast away, and we must put upon us the fine white linen of righteousness.  
Let us not think that the righteousness of ten will save our land, as it would have saved Sodom. God hath not made such a general condition with all people: and there is no comparison between five little cities in a valley, and all this land. When the captivity was brought upon jerusalem, there were divers that feared God among them. The righteous man shall escape himself in the time of God's judgement: He shall not save any other: God will provide for those that are his, living, or dying. If Noah, job, and Daniel were among this people, As I live sayeth the Lord, they should save neither son nor daughter: they should save but their own souls. Every man labour to be righteous himself, and he shall be safe. Remember that Christ judgeth and fighteth righteously.  
To this righteousness of life, we must also join faith, or rather righteousness must be joined to faith. This is our victory that overcometh the world, even our faith. By faith David, Gedeon, and the rest subdued kingdoms, and wrought deliverance to God's people. Although we have sin, yet let us repent and trust in God's mercy and power, and commit the event to him. Faith prevaileth with God by prayer. By prayer, Moses fought against Amalek: Elias by prayer obtained fire to consume the fifty that came to take him. Prayer delivered jerusalem and Ezechias, when Senacherib was ready to devour them. These must be our spiritual armour. These must we put on as Christians: and as men, we must arm ourselves if need require otherwise. It is needful that we should always be ready. The beast will not change his nature: His favourer is mighty and impatient of a foil. Let us not be secure, because God hath fought for us, and given us one victory. Caesar at his first coming into this land, had the repulse. The Danes were at the first beaten back. The Goths at their first coming into Italy with three hundred thousand were overthrown: but within five years after they came again, and destroyed all the West Empire. The Saracens at the first, were dispersed and drowned with tempest coming into Spain: but at length they took it, and inhabited it certain hundred years. Constantinople was not won at the first expedition against it. It is not in vain, that God bringeth enemies against a people, and delivereth them once or twice. It is not to make them proud nor secure, nor more licentious: but (if they amend not) to bring a more severe and horrible revenge upon them. Let us not therefore trust to this, that God hath done it once, as though he would do it always, though we become negligent, and wax worse and worse.  
Thus if we arm ourselves, we shall see such an end of the battle, when the enemy shall come against us, as God hath here foreshowed. The beast and the false prophet shall be taken, and cast into the lake that burneth with fire and brimstone: The rest shall be slain in such number, that their bodies shall not be buried, but the ravens shall feed upon their carcases. Hitherto, God hath given victory upon victory against the beast, and I trust he will do it still, till that enemy be consumed. This age hath seen many victories against him, and it is verily to be thought, it shall see more. The triumphant songs set down so oft in this Chapter, after the discovery of Antichrist, and the beginning of his overthrow, make me greatly to hope for it. First the multitudes sing: Halleluiah: Salvation, and glory, and honour, and power be to the Lord our God. For he hath condemned the whore, and revenged the blood of his servants. And they said again: Halleluiah: and her smoke rose up for evermore. Then the pastors, and all the creatures said Amen, Halleluiah. And the fourth time, a voice came out of the throne saying: Praise our God all ye his servants, and ye that fear him, both small and great. And last of all: john saith: I heard like a voice of a great multitude, and as the voice of many waters, and as the voice of strong thunderings, saying, Halleluiah: for our Lord God almighty hath reigned. Let us be glad and rejoice, and give glory to him, for the marriage of the Lamb is come, and his wife hath made herself ready. Thus about the time of the fall of this enemy, the joy of the Church shall be unspeakable: victory followeth upon victory, triumph upon triumph. God grant that we may be prepared against these enemies, that (if they come against us) we may yet have experience of these victories, that we may sing these thankful and joyful songs of deliverance, and that we may be prepared to the marriage of the Lamb, and found clothed with the wedding garment when he cometh, Amen.   

Imprinted at London by George Bishop and Ralph Newberie. 1590.