A TREATISE, TOUCHING ANTICHRIST. Wherein, the Place, the Time, the Form, the workmen, the Vphoulders, the Proceeding; and lastly, the ruin and overthrow of the Kingdom of Antichrist, is plainly laid open out of the word of God: where also many dark, and hard places both of Daniel and the Revelation are made manifest.  
By Lambert Danaeus.  
Meet in these days to be considered, wherein, the kingdom of the Beast is by force and treachery sought to be revived: And published for the encouragement of those which join in the intended actions against the Spaniard and otherwise, for the further overthrow of Antichrist, and enlarging of Christ his kingdom, with the pure preaching and sincere government of the same.  Revel. 18.4. 
Go out of her my people.  1. Cor. 10.11. 
These things were written to admonish us.  
Upon whom the ends of the world are come.  
LONDON, Imprinted by Thomas Orwin, for john Porter, and Thomas Gubbin, 1589.   

 blazon or coat of arms   

¶ To the Right Honourable his very good Lord, Sir Christopher Wraie; Knight, Lord Chief justice of England: a liberal benefactor, and worthy founder in Magdalen College in Cambridg, John Swan wisheth such condition, as hath promise, both of this life, and of the life to come.  
WHat may be thought meet to be spoken in the behalf of this book (right Honourable) I suppose may be found sufficient in the preface ensuing made by the Author himself, and addressed unto his Lord, the Lord Casimire. But what occasions moved me unto the translation of the work and to offer it to your Honour, it may perhaps be looked for that myself should signify. We have seen Antichrist even in this our Realm, (as well as in many other places of Christendom) to have taken a notable, both fall and foil. In so much as who so had lived in the days of the famous King Henry the eight. (Whom it pleased God to use as the chiefest instrument to dismount the monster, and give him his deadly wound) to have seen then the zeal and forwardness that was in the Nobility, the painfulness of the Clergy, both by pen and in pulpit, the triumphs and joyful acclamations of the people, he would have thought that neither Antichrist himself would ever have looked back, with hope to have set foot in amongst us again, nor that in the heart of any one true Englishman (especially after so long a farewell) he might find any residence or favourable entertainment. But (tantae molis erit Romanam evertere gentem) it fell out otherwise. For not long after it appeared that it was an easier matter to hurl out the Pope than popery at a sudden. In so much as 
* Old Doctor Turner.  one in a pretty pamphlet, entitled, The hunting of the Fox, by the industry of such hounds as there he set on work, and by print of the Beasts footing which in many corners he observed, he descried, & withal cried out that the Fox was still in the land. And as for our time, late, and that dangerous experience hath told us (both in respect of Rome and Rheims abroad, and of Jesuits and seminary Priests sent over unto us, and of hollow hearted and traitorous subjects fostered amongst us, (who all have made way to this late cruel attempt of the Spaniards) that both the Pope himself hath long since cast more than a glancing eye toward England, and that many amongst us (yea such as have been borne in time of her majesties most happy Reign) have liked, and longed for that unhappy event of that ungracious aspect. But long may they look in vain as hitherto they have done, by God's merciful providence over us, and by the careful government of such as are our Magistrates. Whose labour and watchfulness as it becometh each christian (in love of the Church) to support and further by all such good means, as wherewith God hath enabled him: So I being not able otherwise, have endeavoured hereby to do the best I may; not for the help of the learned, who are able themselves to consult with the Author in the original: but of such as to whom without such help this work might seem to be a treasure hid in the ground. And they be the men that be most endangered, as not being able to discern the Beast though daily they see his footing before their face; and therefore had most need of a Mithridate to withstand his infection. And in my simple opinion, there is no one book among many that hath been penned of late to this purpose; which more fitly, and effectually perperformeeh the same than this doth, in thwarting the enterprise of the Rhemist, and cracking the credit of this Romish master: which also might daunt the desperate attempts of his favourites amongst us, considering the Beast under whose banner they fight.  
This little labour of mine being finished, considering with myself the place which your Lordship sustains to the service, and safety of her majesties person, her country and commonweal; and good of the Church: I was easily induced to presume to make offer of the same unto your honour. And in so doing withal I conceived hope, to compass that which the Author himself affected in making his dedication unto Prince Casimire, namely, that under your lordships name and patronage, it may be the more willingly accepted, and the more safely pass through the hands of men. The which I beseech your good Lordship in such favourable sort to accept as you did the former. The Lord of Lords preserve your Lordship to see the happy and joyful return of many a new year, and prosper your Honourable endeavours tending to the advancement of his glory and supplanting his, and her majesties enemies, to the good of the Church, the safety of the Realm, the furtherance of Religion, and learning, and your own endless comfort in Christ Jesus. Amen.  
From the College of Wye in Kent, the first of january. 1589 Your Lordship's most bounden, john Swan.   

To the famous and mighty Prince and Lord, john Casimire County Palantine of the RHINE, Duke of BAVER etc. his very good Lord and Master.  
WHereas in these our days, (wherein the light of the glorious Gospel gins to revive and spring a fresh) there be many points called into controversy: there is not among them any one (Most noble Prince) more difficult, or less agreed upon by such as write, than that question which concerneth Antichrist. The knowledge whereof, although it be most necessary, both for the understanding of that truth which God himself hath revealed, & exceeding profitable for the stay of the Church: yet in this point the opinions of the ancient Fathers, have been so variable and divers, that we are almost altogether to seek, what we are to follow and hold in this behalf. And this diversity of theirs, came to pass by this means partly, for that they lived in those days wherein all the marks and tokens of this Jniquitie, (the which notwithstanding the Spirit of God bewrayed and pointed out beforehand) were not manifest, as not come to light (for as yet Antichrist was not come to his height or perfection:) and partly also for that the minds of men were so forestalled by prejudice of an other matter, and so dazzled, yea and blinded with the glorious show of the Sea of Rome: that they could never be persuaded that such mischief could possibly ever rise from thence. And although in time by little and little, those foresaid tokens began to appear and show themselves, whereby that horrible Monster might be discerned; and withal although that Sea itself began now in that behalf to be suspected by many: yet so great was the dreadful power and authority of the Bishop of Rome, that they who had espied the light of the truth, durst not for their lives mutter or speak the least word. For if they did, they were by and by not only condemned in the next Synods as schismatics, but also put to death by Magistrates as Heretieks more pestilent and heinous than any that ever lived. And so by means of fear and terror they held their tongues. Notwithstanding, in the time of our Ancestors, namely about the year 350. when Leo the first was Bishop of Rome: one Hilarious Bishop of Vienna in France, did openly gainsay the tyranny of the Roman Bishop which then began to advance and enlarge itself. After that, about 400. years ago there arose one Arnold in Italy, surnamed Brixianus, who with strong arguments and vehement persuasions (for he was a man accounted for his time both learned and eloquent) handled plainly, and urged pithily this point and that very commonly, publicly and even in the midst of the City of Rome itself: by which his labours and force of the truth, he moved many indeed, but yet generally he could not prevail.  
So great a coil 'twas always found,  
To pluck the Romish Sea to ground.  
In so much as one Bernardus Clarevallensis (a man who otherwise stood not so greatly affected to the tyranny of the Roman Bishop; yet by means that men in those days were generally so bewitched with a reverend opinion of the Majesty of that Sea:) took upon him to toss, and canvas that censure of Arnold's although it were most true and just. And this ancient and received opinion touching the sacred authority of the Bishop of Rome, continued many generations and was never in the mean time controlled by any, save only the Greek Bishops, and that but by a few of them. And in truth therein the Grecians showed themselves to be of a more free judgement, and wiser disposition than were our men, and the Bishop of the Latin Churches, for they (as appeareth by the writings of Nilus' Bishop of Thessalonica, an eloquent man) earnestly avouched that Antichrist, was not only come, and seated in the Church of God, but that the Bishop of Rome himself was the very party, and this they enforced with such pregnant and strong proofs: as the best proctors that ever that Sea had, were never able as yet to overthrow. But as for the Western Bishops, they indeed disagreed in this point, but not upon any good ground or settled judgement, but only carried away by the prejudice of common custom: nay, they being deceived by the great subtlety of Satan (who now begun to work the mystery of iniquity as Paul had foretold) proceeded further, and gave their helping hand to the spreading abroad of that pestilent infection (the suppression whereof it behoved each christian to have endeavoured) and very busy and pettish they were in helping and upholding it, and in putting Oil as you would say, to the fire. And so in process of time the said Bishop of Rome became as big as 
a Monstrous Giant which had a hundred Arms.  Briareus (as it is in the Proverb) who before was as little as a foolish Leveret. At first in very deed, under the reign of the Henry's, and after of the frederick's, Emperors of Germany the Kingdom of Antichrist received great strength and encroached upon the consciences of men of all sorts. For although even from the days of the Apostles themselves, Satan began to lay the foundation thereof, yet by reason of the bright shining light of the Gospel, which in those days was kept in all integrity in the Church, he took repulse, and so by means of the work which GOD himself had (as it were) newly proclaimed and taken in hand he was enforced to be quiet & to defer his business unto some other time. Afterwards, look what he had long since begun and somewhat brought forward he found the means to finish and bring to perfection under the Reign of Constantinus 
b Bearded or which had a great beard.  Pogonatus, an Emperor of Constantinople. Now Satan being by the means and industry of Antichrist (as it were his legate) once set over the Christian Church as it were in a Chair of Estate: he nestled himself therein so sure, that after it proved a thing almost inpossible by any power or policy to remove him thence: but (even as the strong armed man of whom Christ speaketh in Matthew) look how more vehemently he was assaulted by the valiant Soldiers of Christ's Church Arnold, Wickliff, Husse, Jerom of prague, and some more such like. So did he as busily oppose against them more wicked and unclean spirits, as a supply of fresh Soldiers in way of rescue. For the pomp & power of Antichrist was maintained by such men as were of as lewd a disposition and of as brazen faces as ever lived; and that not only long ago: but even of late in our days as by Eckius, Faber, Cochley and such other prating jacks, of the like stamp, by whose toilsome travails, mingled with cavils, cogs, and cozening tricks, the cause was a while cherished and upheald. But God, the father of all mercies, in great compassion, pitying the estate of the world; vouchsafed in this old-age thereof to raise and send amongst us the light of his glorious Gospel: the power whereof, is the only instrument to bring Antichrist underfoot. Therefore, he lightened the minds of our understandings, displayed the foggy Mists of Antichristian darkness, and stirred up his worthy servants, as valiant Champions, to bruise and break, to quell and kill the power of Antichrist. For in this quarraile wherein Antichrist was to be encountered, many have dealt with very prosperous success. As first and chiefly M. Luther, and after him, (for let me speak it without the offence of some, he was not the last of the Prophets) Hen. Bullinger, & Ralph Gualther: all which, were great and excellent men both for learning and godliness, and who of set purpose wrote treatises against Antichrist (as for john Calvin, Theod, Beza, jerom Zanchus, very worthy Captains, and continual wrestlers with Antichrist: I purpose to pretermit as also those more ancient fellows, Math. Paris, Mich. Cesennate, Io. de Poliaco, Militzius of Bohem:) by whose learned writings the foundations of the Antichristian Kingdom, have been shaken, yea and shivered.  
Notwithstanding, seeing that there still remain in the minds of some, 
c Note this and apply it to our time through out the book.  some rubbadge, and relics of that old building, I also have endeavoured (most worthy Prince) according to my power, to scatter and set packing, into the pit of perpetual forgetfulness those shreds and shards, & that by the force of the mighty gun of God's holy word. For such is the nature of this quarrel and controversy, that it requireth the helping hands of many workmen: the state whereof is such, as by means of some dark places in the Scriptures it could not on a sudden so throughlie be seen into, but daily more and more be cleared and made plain. Again, there have of late started up new Proctors, and Pettifoggers to plead and prate in defence of this usurped tyranny, I mean the jesuits (a kind of Drones among the Monks, the vilest dregs of all popery, and as may be supposed, the last brood that the hammering head of Satan hath to hatch:) who endeavour by might and main, to make up the breaches which their kingdom hath sustained. Subtle workmen they are, who although they may seem to counterfeit the Sirens, yet in truth they are but jays, & Magg-pies: in life & practices drawing near to the fish 
d Mugill is a fish ravenous and swift.  Mugil, & the fowl 
e Larus, a bird that maketh a great noise, having laid but a little.  Larus. And being but yesterday skipped out of the Cockboat, (arrogating to themselves the works of other Monks) are by & by with a mischief mounted on Cockhorse. Now although these upstart Hucksters, bring indeed nothing else, but the stolen arguments, and as it were the foreworne and forlorn stuff and baggage of the Papists, save only that they have disguised, painted and tricked it after the best fashion, & keep a craking like Parrots, as if they were come from the farthest Indieses: yet among the rude people, they are taken for marvelous men, and such as have brought strange, and that very precious merchandise. These fellows taking themselves for the principal supporters of the Antichristian Kingdom, they vaunt and brag it out justelie, (as indeed they sweat sore, poor souls, in doing the best they can:) It is meet therefore that somewhat were said, to thwart their wilful and obstinate frowardness especially if we consider the times and days wherein we live.  
Now as for this my defence of the Kingdom of Christ against Antichrist himself and his whole 
f Which before he called the tail of Antichrist and the rubbadge of his building  rabble, to the end it may be gladly accepted, and safely pass through the hands of men, I cannot see (most gracious Prince) to whom I might better or upon more just occasions dedicate the same then unto your honour. For from your very cradle you have been so trained up in godly education by your worthy Father Frederick County Palantine and Prince elector, (a man of renowned, or more than Heroical mind) and so endued by God himself with such a kindlike and virtuous disposition: that you among many may justly be supposed to be borne and given, by GOD himself unto his Church for the overthrow of Antichrist what a professed enemy yourself have been against the enemies of Christ (according to the example of David) both the former course of your life doth sufficiently declare, and the general speech of all the Godly in France will witness the same unto all ages. For France thankfully acknowledgeth you and your famous father (next unto God) to be her Patrons, Revengers, and such as enfranchised her into the liberty she enjoyeth: and therefore she (that out of mine only mouth you may perceive the minds of all the rest which are godlily affected) taketh this right heavily, that she is not able to commend and set out your excellencies deserts towards her in such sort as is meet. For what Orator is able to frame any still so stately, but that it will seem unworthy your virtuous deservings. You being of such young years, as wherein few, or none can tell what warrfare meaneth: (did take upon you twice) for the name of jesus Christ, and for the defence of his Church against Antichrist and his mighty confederacy: to lead an army with great difficulty and danger into France: you, by the only brute and fame that went of you, did twice terrify the power & host of the Frenchmen, whose dreadful force is known & felt in other nations. You have twice procured peace among Nations, countries, and Houses, for such as were exiles, and the freedom of the Gospel to Churches distressed. You to shut up all in a word, have restored unto us our lives, nay, that which is dearer to us then life itself, the light of the Gospel, the which in deep despair, almost we never looked for.  
The which great benefit, of us all received from your Highness, to the end I might in some measure, according to my hearts desire, commend unto posterity: and so leave behind me some record of my thankful mind for the same: I have thought good in all humble and dutiful manner to offer unto your Excellency this simple work. The which I entirlie befeech your said Highness to take in good worth. Farewell, dated the first day of August, in the year of this last age. 1576.  
Your Highness loyally affected Lambert Danaeus.   

¶ A table of the Contents of this book.  

TWo points to be granted for the better handling of the discourse ensuing: touching Antichrist. cap. 1. pag. 1.  
A double division of the disputation following, the one general, the other more particular. cap. 2. pag. 3.  
The foretelling of the coming of Antichrist was a famous prophecy and given out by many. cap. 3. pag. 4.  
Why it was requisite that the kingdom and state of Antichrist should be foretold. cap. 4. pag. 5.  
That Anti. should not be one singular or particular man, but that by that name was signified a multitude of men, and a long succession: and further, why Antichrist, is called an Apostata or backslider. cap. 5. pag. 6.  
Why the kingdom and state of Antichrist is called by the spirit of God indefinitely or without limitation, an Apostasy. cap. 6. pag. 10.  
Why Paul calleth Antichrist a man. cap. 7. pag. 12.  
Why Antichrist is called the son of perdition, Apollion, the Beast, a Woman, and an Harlot, cap. 8. pag. 16.  
Which Beast of those three that are mentioned in the Revelation doth point us out Antichrist. cap. 9 pag. 23.  
How & in what manner Anti. is said to fashion a new, & to revive and set on foot the Image of the former wounded Beast, that is the Roman Empire, seated in Italy, and settled in Idolatry. cap. 10. pag. 34.  
Why Anti. is termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (that is adversary to Christ) & not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (adversary to God) where also comparison is made (in some points) between the Doctrine of Christ or the Gospel, and the positions of popery. cap. 11. pag. 40.  
Why Antichrist is called indefinitely (or without limitation) a false Prophet, and (Papa) a Pope. cap. 12. pag. 48.  
That Antichrist did herein especially usurp the name of God, when he caused himself to be called the universal Bishop of the Christian Church. cap. 13. pag. 50.  
That Anti. did wickedly arrogate to himself, the power of God. cap. 14. pag. 53  
Of the place where Antichrist should sit, where it is apparent, that neither mohammed himself, nor his accomplisses, be the men whom the Scripture termeth Antichristes. cap. 15. pag. 56.  
That Rome which is in Italy, & is repaired out of the dust & ruins of the old overthrone City: is the Seat or Chair pointed at, and painted out by God himself, for Antichrist that should come. cap. 16. pag. 58  
In what respect the assemblies of the Papists and of Antichrist are called the temple and Church of God: wherein answer is made to many of their objections. cap. 17. pag. 67.  
Of the time of the coming of Anti. and first that it is plainly to be gathered out of the Scriptures that he was not to be revealed before the Roman Empire should begin to totter, and that the kingdom of Christ should by the preaching of the Gospel begin to grow & increase. cap. 18. pag. 73.  
Whether Antichrist could come and settle himself before the Imperial regiment of Frenchmen were ended. cap. 19 pag. 78.  
That the time of the coming of Anti. wherein he should seat, and settle himself in the Church, was by the spirit of God prescicely, set down to be 666. years from the time to this prophecy of john was made known, the which term of time did expire much about the reign of Constantine (Pogonatus) the bearded, an Emperor of Constantinople. cap. 20. pag. 80.  
That those thousand years after which it is said Satan should be loosed, cannot appertain to the time of the coming of Antichrist. cap. 21. pag. 89.  
That the practices which were used to frame and set up the kingdom of Antichrist were devilish and deceitful. cap. 22. pag. 90.  
That the Antichristian kingdom was to rise by little & little, & not at a sudden, according to the forewarning of the spirit of God. cap. 23. pag. 93.  
That these three things were the chief and principal grounds of the kingdom of popery. First the divers heresies that sprang up in the church touching the natures & office of Christ. secondly, the bitter bickerings that were among the Bishops: and thirdly the large bounties of Emperors and certain other men (who both were able, and superstitiously bend) which they bestowed on the Church of Rome. cap. 24. pag. 97.  
By what other degrees and occasions the authority of the Roman Bishop and kingdom of Antichrist was either slily drawn forward, or strongly established, cap. 25. pag. 101.  
That the authority and power of Antichrist was at no time received, without the resistance & gainsaying of some good Bishops. cap. 26. pag. 104.  
Of the destruction and overthrow of the kingdom of Antichrist, which is to be brought to pass by the only breath of the lords mouth, and not by any power or strength of a fift, sixth, or seventh Monarchy to be raised, or looked for. cap. 27. pag. 107.  
What those ten Kings signify which in the Revelation are said should devour and consume with fire the harlot and her flesh. cap. 28. pag. 111.  
Whether it be lawful for Christians and such as profess the Gospel, to wage war with the Papists, in purpose to overthrow the kingdom of Antichrist and to root out his doctrine. cap. 29. pag. 117.  
That the kingdom of Antichrist shall at the last be quite taken away by the last coming of Christ. cap. 30. pag. 121.  
That the kingdom of Antichrist was to be broken and brought under foot by parts & pece-meale, & not at once, or in a short time. cap. 31. pag. 123  
That there is no corruption of Christian Religion prophesied of, which should succeed this kingdom of Antichrist. cap. 32. eadem.  
Whether besides the fourth and Roman Monarchy, there remain any other, a fifth, to be erected. Where a very hard place of Daniel is expounded. cap. 33. pag. 125.  
That the enlarging of the kingdom of Antichrist, was (in imitation of Christ) to be performed by these two means especially, namely, the public preaching of a kind of Doctrine, and the vaunting show of divers miracles. cap. 34. pag. 137.  
Who be those three spirits whereof mention is made in the Revelation, and are said to be the chief ministers of the Antichristian kingdom. cap. 35. pag. 140.  
Why the miracles that were wrought, for the credit of the kingdom of Antichrist are termed by S. Paul, Lying wonders. cap. 36. pag. 144.  
That not every particular man which heretofore lived, or is yet alive, either, did or doth approve of the kindgome of antichrist: no not when it had prevailed and gotten the upper hand. cap. 37. pag. 147.  
That only the reprobate and such as are forsaken of God, have, and shall stiffly and obstinately stick to the kingdom of Antic. cap. 38. pag. 148.  
What just cause the Lord had to punish the world with this plague of blindness, that it should admit of this miserable state of the Antichristian kingdom: and further, wbat monstrous contempt of God's word, went before this antichristianity. cap. 39 pag. 149.  
An answer unto three certain principal arguments of the Papists wherewith they would justify themselves and approve this said kingdom of Antichrist. cap. 40. pag. 153.  
A proposition and position proving, the Pope to be antichrist. page. 157.   
FINIS.   

To the Reader.  
THis I may protest (gentle reader) that touching the places of Scripture which I have cited and interpreted out of Daniel and the Revelation, my purpose was to offer them to the censure of other, and that I am not in mine opinion so resolute, or peremptory, that I will not admit of other men's judgements which jump not herewith. Provided always, that they contain nothing contrary to the word of God, or disagreeing from the accomplishment or issue of things, the which in my mind, is the best interpreter of prophecies that can be.  

Places of Scripture cited and by the way expounded in this treatise.  


Daniel.  
Chap. 2. verse 34. and 44. cap. 18. pag. 74.  
Chap. 7. verse 8. and 20. cap. 13. pag. 50.  
verse 13. cap. 18. pag. 74.  
Chap. 11. verse 40. 41. 42. 43. 44. 45. cap. 33. pag. 125. 126.    


2. Thess.  
Chap. 2. v. 3. 4. 5. 6. 7. 8. 9 10. 11. 12. through out this book.    


Revelation.  
Chap. 11. verse 7. cap. 9 pag. 23.  
Chap. 12. verse 3. cap. 9 pag. 23.  
verse 18. cap. 7. pag. 13.  
Chap. 13. verse 1. 2. 3. cap. 9 pag. 27.  
verse. 11. cap. 9 pag. 23.  
verse. 15. cap. 10. pag. 40.  
verse. 18. cap. 20. pag. 88  
Chap. 16. verse 13. 14. cap. 35. pag. 140.  
verse 16. cap. 19 pag. 65.  
Chap. 17. verse 9 cap. 16. pag. 59  
verse 12. and 17. cap. 23. pag. 93.  
verse 16. cap. 28. pag. 111.  
Chap. 19 verse. 20. cap. 9 pag. 32.  
Chap. 20. verse 2. and 7. cap. 21. pag 99      


¶ Two points to be granted for the better handling of the discourse ensuing touching Antichrist.  
The first Chapter.  
BEing purposed to entreat of Antichrist: I have thought good first to set down the very words of S. Paul himself, wherein expressly he handleth this Argument. 2. Thes. 2.3.4. etc.  
verse 3 Let no man deceive you by any means: for that day (of Christ) shall not come, except there come a departing first: and that man of sin be disclosed, even the son of perdition.  
verse 4 Which is an adversary and 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.  
verse 5 Remember ye not, that when I was yet with you I told ye these things?  
verse 6 And now ye know what with-houldeth, that he might be revealed in his time.  
verse 7 For the mystery of iniquity doth already work: only he which with-houldeth, shall let, till he be taken out of the way.  
verse 8 And then shall that wicked man be revealed, whom the Lord shall consume with the spirit of his mouth, and shall abolish with the brightness of his coming.  
verse 9 Even him, whose coming is by the effectual working of Satan, with all power, and signs, and lying wonders.  
verse 10 And in all deceivableness of unrighteousness among them that perish, because they received not the love of the truth that they might be saved.  
verse 11 And therefore God shall send them strong delusion, that they should believe lies.  
verse 12 That all they might be damned which believe not the truth, but had pleasure in unrighteousness.  
Now addressing myself to the making plain of this Scripture: I am to require that these two points be yielded me. First, that seeing this matter or controversy is altogether very obscure; it may be lawful for me to vouch the writings of the ancient Fathers, lest if in so doubtful a question, I should seem to rest only upon mine own fancy, my speech and opinion should be the less regarded. But, if it be seen to rely also upon the judgements of the Catholic writers, and to be approved by their censures: then both my words are like to have the greater weight with them; and so shall I be cleared from all suspicion of envy: whereby otherwise I might be suspected to be carried in hatred and prejudice against the Pope, and Popery.  
Secondly I require, that seeing the Scripture is the best expositor of itself, and that those things here spoken of by Paul, receive great light out of the Revelation, where this point is more fully handled. It may likewise be permitted unto me to confer some places thereof with this of Paul, and, but briefly to expound them, lest if I should stand long upon the interpretation of them, I should seem to some, to be too tedious, and to overreach the set limits of my purposed argument.   

A double division of the disputation following, the one general, the other more particular.  
The second Chapter.  
ANd whereas in this question or argument concerning Antichrist, there are three things especially inquired after: 

1 The one, touching the word, or name what it signifieth.  
2 The other, concerning the thing, or the party himself, what Antichrist is: This last, touching the thing or person, containeth many branches to be considered of, as namely:  
2 Who it is that should be Antichrist, as, whether he should be any one certain or particular man, or divers and sundry men?  
3 Where, and from whence he should arise?  
4 When, or in what time, or age?  
5 What manner a one touching the condition of his person, or manner of his doctrine?  
6 The means, or steps whereby he closely should creep up?  
7 His power, whereby he should be able to maintain himself, and that in flourishing estate?  
8 His workmen, and Abettors, what they are?  
9 Who they are on whom he should exercise his power?  
10 Lastly, after what manner he should be destroyed?    
So in the whole we have ten heads touching this treatise or argument: all which, Paul in this place hath briefly, but very pithily unfolded. And in truth, even as in the kingdom of Christ the like heads both for the number and quality of them are observed: so also touching Antichrist, it was meet that the same should be bewruied, and made known, both for the better forewarning and comfort of the Godly.   

The foretelling of the coming of Antichrist was a famous Prophecy, and given out by many.  
The third Chapter.  
But first, some have moved this doubt or question, whether this speech of Paul be to be accounted a prophecy and extraordinary revelation from God, or only an advised and plain interpretation of the Scripture, which before had uttered (but somewhat obscurely) that which Paul here more plainly delivereth. For, as for Paul, we know he was an Apostle: and, as himself witnesseth, Apostles are in their functions and callings distinguished from Prophets, Ephe. 4.11. Therefore some are of opinion, that this place of Paul, is but a grave and sound exposition of some other places of Scripture either out of Daniel cap. 7. & 11. or out of Math. 24. or Luke 21. But (in my judgement) it may more truly be affirmed, that this place of Paul, as others such like, is a mere prophecy, and extraordinary, as we know Paul had many such gifts given him, 1. Cor. 14. 2. Cor. 12. among which also, the gift of prophesying is one, a proof whereof, we have 1. Tim. 4.1. and in other places of his writings, we find other notable and extraordinary revelations, as namely, 1. Cor. 15.21. And it maketh no matter, though the gifts of Apostleship and of prophecy, be several and divers: for this indeed is true, if we consider and weigh them by themselves, as they be in their own natures: but, notwithstanding God many times bestows them both upon one and the self-same man. As for example, Peter by a special revelation from God, foretold his death, 2. Pet. 1.14. Again, john the Evangelist was a Prophet (as appeareth by the Apocalypse) and also an Evangelist. Further, we are not to account it absurd, that this one and the self-same matter should be foretold both by Christ himself, and after by john in the Revelation, in as much as it often cometh to pass, that many Prophets have spoken of one and the same thing. For it is well spoken of Bernard, There was one spirit (saith he) that guided all the Prophets, although they foresaw, and foreshowed one thing at divers times, in divers manners, and with sundry signs.   

Why it was requisite that the kingdom and state of Antichrist should be foretold.  
The fourth Chapter.  
Paul hath in one word signified what it is that would after ensue, when he saith, that there should come a departing, or falling away: for by that word, he hath laid open the whole estate of the thing that should follow, and the whole power and effect of the kingdom of Antichrist. Doubtless it is a fearful and horrible matter that Paul speaketh of, that the Church of God, which was planted by so great labours of so many Apostles and holy Pastors, and after watered with so much blood of so many Martyrs, should after by the force of Satan be overthrown, and brought to confusion. The consideration whereof, can not but in the hearts of all the godly work great grief, as well such as lived before the accomplishment hereof, as such as lived after.  
Whereupon some marvel, why it stood with the pleasure of the spirit of God, to foretell so much, seeing the knowledge thereof could not but greatly grieve the godly, and make the wicked more obstinate and insolent against the Church, when they should consider, that according to the word 〈…〉, it should come to pass, that true doctrine should be 〈◊〉 and trampled under foot, and that false doctrine 〈…〉 plausibly, and publicly received. Whereunto I answer, that this was done and foretold in a double respect, both in regard of the godly, and ungodly.  
In regard of the godly, first, that they should not take offence when they should see those things come to pass (which they know were foretold) and that by the will and just judgement of God. Secondly, that they, or we, should not therefore make the less account of the Gospel as less glorious and heavenly, for that it should come to pass that it should be publicly, and in every place rejected, and that men should universally and in heaps fall from the embracing of the same, therefore we see how in respect hereof this point of prophecy was requisite for the comfort of the godly, and stay of the Church.  
And as for the wicked, it serves to tell them, that the wrath of God is then ready to be poured on their heads, when they shall see those things fulfiled, after which, the last judgement of God, and their utter destruction should immediately ensue.  
And therefore in these two respects, both Christ himself in the 24. of Math. and the spirit of God throughout the whole Revelation, did plainly foretell, what should befall the Church, revealing even the most woeful and dangerous conditions. So that no man is to think that this was unseasonably, or unreasonably bewrayed.   

That Antichrist should not be one singular or particular man, but that by that name was signified a multitude of men, and a long succession. And further, why Antichrist is called an Apostata, or backslider.  
The fifth Chapter.  
THus much being spoken, let us in hand with the former place of Paul, wherein (touching the words) there is some difficulty, or doubt. For our books have usually the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (that is, a defection) being a noun substantive (or primative) and which includeth more than one man: And yet Augustine readeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a derivative, and which intendeth no more than one, and therefore he translateth it, the Reneger, in his book De civitate Dei, and 19 Chap. But all the Greek, and most ancient copies agree, and the greek interpreters themselves do read it as we do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Doubtless that erroneous reading which Augustine followed, bred a great error: for thereupon some have in such sort interpreted this place, as if Paul had spoken of one only man (whom he so pointed out, and termed him only by the name of Antichrist) and not of a whole brood or body of a multitude. But both the meaning of Paul, reason itself, and the issue of things can in no wise admit this reading or exposition. For Paul speaketh not of any one man, but of a crew clustered together, an assembly, and kind of fraternity of men agreed and sworn together, in horrible and blasphemous manner, against God himself. Therefore he useth the primative word Apostasy: and after in the twelfth verse he unfoldeth himself, and speaketh plainly in the plural number, That all they might be damned etc.  
Again, reason itself enforceth, that it cannot be understood of one man, but of a multitude and kingdom. For one, and the self-same man, cannot possibly live so many years, as there were between the days of Paul. and the overthrow of the Roman Empire, after which the very Antichrist was to come.  
Lastly, the event hereof declareth that it is to be understood universally of the estate of the Church & of the whole world, the which hath continued many ages, and as yet is in ure, and not of the life or age of any one man: For the life of one man (though he were of a great age) is but short, if it be compared with the time of this defection, which hath lasted now full out 900. years. And as touching this Apostasy, or falling away, it is a woeful or most miserable Estate, or condition of things, which should take place in the world before the second coming of Christ, wherein should be not only a fearful and lamentable persecution and slaughter of the Church: but also a killing, and almost a final quelling and putting out of all Christian faith, from the face of the earth, because that commonly, publicly, and in every corner, a doctrine most false and contrary to the Gospel, should be admitted, approved, and published, and that in the midst of the Church itself.  
This exposition of mine is warranted, first by the words of Christ himself Luk. 18.8. When the son of man shall come, do ye think he shall find faith upon the earth? And of Math. 24.12. The love of many (whereby Faith in that place is meant) shall wax cold. Therefore that miserable estate of the Church (made known unto us by the name of Antichrist) reacheth to many, and concerneth not one alone. So also it is warranted by the Prophecy of john in the Revelation Chap. 17.1. & 18.3. where so great and so far spreading power of this Apostasy is in such sort described, as that it is there termed an Harlot, (flat opposite and contrary to Christ) which with her poison and corrupt doctrine should infect the Kings and Nations of the earth. Lostly, it is warranted by the 1. john Cap. 2. vers. 18. where it is apparent that the name of Antichrist is attributed to many. Upon the which place Master Calvin writeth thus. Paul (2. Thes. 2.3.) speaking of the Apostasy, or falling away that should ensue, plainly giveth it out, that it should be a body, or as you would say, a kingdom of defection.  
This being so, we may from hence gather and conclude, (and that upon an Antecedent (or thing gone before) that before the last coming of Christ this was to be fulfilled, namely, that the Gospel should be preached over the face of the earth, the Church generally enlarged and planted, and the doctrine of salvation publicly received, the which our Saviour himself foretold Math. 26.13.  
But for the due and orderly handling of this point, let us see what this word Apostata signifieth. Apostates or backsliders are otherwise taken and defined among the Lawyers, than they he among the Divines. The Civil law termeth that Soldier an Apostate, which flieth from his Camp, and withdraweth himself from the allegiance that he oweth to his Captain. So doth Modestinus the Lawyer write [in L. Desertores. D. de re milita:] for he termeth him a Runagate, and Apostate Soldier, who hath been straggling long from his tents, although after he be brought back again.  
But among the Divines [L. Apostatae C. de Apostatis] Apostates are otherwise accounted: namely, such as betray and renounce their holy and Christian profession once made and received. On the other side, the Schoolmen and Papists do yet make an other reckoning of Apostates, and describe them to be such as break the rule and leave the order of religion, the which with a vow they once took upon them. But doubtless in this place of Paul which we have now in hand, he neither talketh of Military discipline, nor of Popish professions, which as yet were not hatched. Therefore the Apostasy or defection that he speaketh of here, must needs be understood either of a departing from the Christian faith, or from subjection under the Empire of Rome. And in deed, some have understood it of the Roman Empire, (as Lactantius lib. 7. cap. 15. August. lib. 20. De civitate Dei. cap. 19 Jerom ad Algas. quaest. 11.) which opinion how true it is, let us consider. To speak briefly in the point, this is my judgement, that this place of Paul cannot be meant only of the Empire of Rome, and that in many respects. First, Paul entreateth not in that place of earthly kingdoms, or change of Common wealths, but delivereth doctrine touching Christian faith. Again, the issue of the matter (which is the best expositor of this Prophecy that can be) doth show no less. For the kingdom of Antichrist was not so much a withdrawing of subjection from the Roman Empire, as a denying of obedience unto the word of God. Further, Damascen (lib. 4. cap. 27. de orthodoxa side) maketh for me, affirming that Antichrist should come after that the doctrine of the Gospel were once spread abroad. Lastly, all the ancient 〈◊〉, when once they affirm that Antichrist himself is already come, by and by, for proof thereof, they make instance of the heresies which he maintaineth contrary to sound doctrine, not mentioning any sedition or insurrection of the subjects against the sacred Majesty of the Roman Empire.  
Therefore this Apostasy, which is the ground and pillar of the estate of Antichrist, is a backsliding or departure from the true doctrine of Christian faith.   

Why the kingdom and state of Antichrist is by the Spirit of God, indefinitely, or without limitation called an Apostasy.  
The sixth Chapter.  
NOw, whereas S. Paul termeth it by a general word Apostasy, he giveth us thereby to understand, that this departing should not fall out in one or two Churches only, but in the whole body (as it is called) of the universal and visible Church. And therefore Paul speaketh without circumscription, for such indefinite speeches are answerable in quantity to universals, as the Logicians teach. And this is confirmed and made plain by that in the Revelation, where the whore is said to make drunk with her poisoned cup, not only one Church or Province, but all the Kings, Nations, & inhabitants of the whole world. And yet not every particular man and member of the Church of God shall become a backslider, (for God will always keep some unto himself, even in the midst of that general defection, as he did six thousand in the days of Eliah, who were the true Church) but an incorporation (as you would say) a conspiracy, and the greater number of such as should challenge unto themselves the name of the Church of God, shall departed from the faith of Christ, and shall betake them to a doctrine clean contrary thereunto, and this to be done every where, openly, by common consent, and public authority: the which we see to be done in Turkey, in Mahumetism, and in Popery. From hence therefore we may gather two points worthy the knowledge and observation: the first, that, that argument is not so strong and unanswerable to persuade the truth of any doctrine, which is taken from long continuance and tradition of our Elders. For when once this general defection shall have set in foot, how may a man then safely make this collection, This doctrine is true, and Apostolic, because it is publicly received, taught, and allowed commonly in every Congregation. For Paul hath said that it should come to pass, that a doctrine contrary to that of the Gospel should be admitted, yea, and that with approbation, into the very Churches in every place, publicly. Indeed the ancient Writers were wont to use this argument (of succession and consent:) and before this defection it was both a forcible, and sound kind of proof: but now, it's nothing so. The second is, that a man can not rightly gather and conclude, that the true Church and true doctrine is there to be found, where there hath been inviolably kept and observed a continual and orderly succession of persons. For seeing this defection was to take place and continue long in the very Church of God, even through many successions of persons and ages of men: how may a man thence gather and conclude substantially, that therefore the Church of God is to be found in the midst of these backsliders, because that there are to be seen a continual succession of persons, whereas those persons be the very Apostates themselves.  
Lastly, from thence may be observed, that this is a false position in Popery, which notwithstanding the Schoolmen maintain with tooth, and nail, namely, that the Church can not err: nay, it is certain that it can, and that not only one particular Church, or two, but many plentiful Congregations, yea, whole Counsels, and to make short, the universal Church itself, whose fall, the spirit of God forewarned, and the event or issue thereof hath since verified.  
Against all which offences, this is the only and omnisufficient remedy, to resort to the word of God, whereby the true Church, true Doctrine, and true Pastors, are to be discerned and severed from the false and counterfeit: and thus have we hitherto considered why Antichrist is termed an Apostata. For now my purpose was but briefly to prosecute this point, intending afterwards to cross this sea again with more full sails, having hitherto only weighed anchor, and launched forth a little.   

Why Paul calleth Antichrist a man.  
The seventh Chapter.  
Paul proceedeth further, and addeth, and that man of sin: here he speaketh directly and plainly of Antichrist: as first of his name, and then of his person, or of his quality and doctrine. Touching his name, he termeth him, The man of sin, and Son of perdition. And here again, that is called into question, whereof I have already disputed, namely, where as Paul calleth Antichrist a man, whether it be to be understood of any one private man that should live in the world at some one time or other, or else of the whole rabble of men in their successions, which in that Apostasy should bear a swinge for many years, whom Paul likeneth to a man, and so termeth it in the singular number: although in truth it be a troop and crew, gathered and compact together of many men, yea, of all the nations & kingdoms of the world. In like manner as Paul, 1. Cor. 4.1. by man in the singular number understandeth many, which kind of speech is usual and familiar to such as follow the Hebrew phrase, the which Paul in his writings doth greatly affect and imitate.  
But withal, this is diligently to be observed, which Damascen affirmeth, namely, that Antichrist should not be one of the Devils that should take upon him the flesh and substance of man (even as our Saviour took unto him our human nature) although notwithstanding such as should become Antichrists, should be possessed with a devilish disposition, and carried in enmity against God. Truth it is, the Papists will have it understood of one singular and private man, who one day should live and keep a stir, and further, that he should arise out of the tribe of Dan: but in this their dotage, they rely upon no ground of Scripture, and therefore they are unmeet in this point to be dealt withal. Others there are (and that learned men to) that are of opinion that this is to be understood indeed of one man, but such an one, as among all the rout of Apostates, should be the most perverse, the chief, and ringleader of all the rest: for (say they) there is one head of the godly and faithful, even Christ jesus. And touching the name of this one principal, & arch-Apostata: they think it is as well covertly insinuated in this place of Paul, as also especially bewrayed in the 13. of the Revelation, vers. 18. where the figures & letters of the said name are said to make up the number of 666. And (to say the truth) this opinion is generally received, and seemeth to be somewhat likely. Unto these points I will address mine answer. And first touching the first. Although it be very true, that there is one principal head of all the unfaithful, yet he is not any particular & mortal man (such as it appeareth Math. 24. that famous Antichrist should be) but even Satan himself, that old Serpent, who also is called the Dragon. And as for the second opinion, me thinks it is weak and wavereth in itself, in as much as that place of the Apocalypse, cap. 13. vers. 18. is wrongly interpreted of any certain name, title, or calling of any one man, the letters whereof should contain the number of 666. For the Spirit of God in that place meddleth not with the Arithmetical signification of letters wherewith any word is framed: but of the time and number of years wherein those things should be accomplished that are there spoken of. For the Scripture never useth to deal in such manner of Sorcers & foolish mystery by letters, which is but flat juggling of the Cabalists, and damned dotages of the Magicians: but, it useth to speak very plainly, when it foretelleth of the coming of any, as namely, when it foreshoweth the coming of Cyrus and josias, and that an hundred years before they came indeed. Therefore look what men are any where by the Spirit of God spoken of, they be mentioned under their plain, proper, and peculiar names, and not by such circumstance of words: as, Cyrus, josias, jesus Christ etc. as I said before. And to the end we may the better see into the matter, let us examine the words of the text itself, Revel. 13. vers. 18. Hear is wisdom. Let him that hath understanding, count the number of the Beast, for it is the number of a man, and his number is six hundred threescore and six.  
Now I would demand of what tongue, or language that word or name should be, the letters whereof must be searched after, whether it should be an Hebrew, Greek or Latin word: for (as August. affirmeth, lib. 12. de Genesi ad literam) these three languages were always accounted principal among all men. Truly they that first brought up that interpretation, whereof I speak (as namely Irenaeus lib. 5.) do even folter in the matter, and labour their wits in devising any one word, whose letters would amount unto the number of 666. And yet Eusebius (lib. 5. histor. cap. 8.) followeth that which he saw Irenaeus to have set down before him: I could myself devise many such words, but it would be to no purpose. For this name Claudius Ruber, contains the like number that these do, Italica, Ecclesia, & Lateinos, & Teitan: the which nevertheless Irenaeus thinketh should be the very names of this egregious Antichrist. Again, the ancient writers before the days of Irenaeus fetching the matter out of the Greek, affirm: that this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and these two 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be meant, which should make up the number 666. namely the letter λ: to signify 30. α: 1. τ: 300. ε: 5. ι: 10. υ: 50. ν: 70. ς: 200. For these numbers being added together amount unto 666. And that some also is contained in the two other words, according to the Greekish manner of supputation or numbering by letters. ι: 10. τ: 300. α: 1. λ: 30. ι: 10. κ: 20. α: 1. ε: 5. μ: 20. μ: 20. λ: 30. κ: 8. σ: 200. ●: 10. α: 1. All which likewise being put together make 666. And no doubt but the truth of the thing, bred and fostered this opinion in them. Far in the Italian Church (the head whereof the City of Rome always was) they saw before their eyes, that the very kingdom of Antichrist began then to be rejected, and so by such beginnings as then appeared, the Spirit of GOD guided those good men to foresee and foreshow, that there also in time it would grow to his height and perfection. And as touching Jrenaeus himself, he rather thought that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, should be the proper name of Antichrist. Hereunto may be added the Hebrew word Romuth: which signifieth a Roman: whereof the letter ר: signifieth (in their manner of numbering also) 200. ו: 6. ט: 40. י: 10. י: 10. ת: 400. But these are but quiddities: and come not near the true exposition of that place of the Apoc. which I alleged: the which that we may attain unto, we must make recourse unto the holy Scriptures, and unto such like places as this is, as namely unto that of Daniel, cap. 7. where not only one particular man, but a whole and universal state of a kingdom, is set forth under the name and shape of a Beast, as here of a man. So the kingdom and all the Kings of Persia are shadowed under the figure of one Bear: of the Macedonians under the shape of a Leopard. So also all such as should be the principals and hold the helm (as you would say) in that Apostasy, are resembled by the name of a Beast in the singular number. Whereby it appeareth, that this place of the Apoc. is to be referred unto the whole manner and continuance of a certain succession, and not unto any one man. Lastly, it is not to be doubted but that by these words (the man of sin, etc.) the prerogatives and Potentates in this Apostasy are pointed out.  
What the true and proper meaning is of this place (of the Revel. 
Cap. 20.  touching the number of 666.) I will hereafter discuss, when I come to talk of the time which the Spirit of God did set before the coming of Antichrist.  
Now the purpose of Paul in setting of him out in this place with such ugly and fearful names: was to the end, that all men should the more readily, fly from him, and that the godly and faithful ones, should even tremble to hear the very name of him.   

Why Antichrist is called the son of perdition, Apollion, the Beast, a Woman, and an Harlot.  
The eight Chapter.  
But there are other terms given also, unto Antichrist in the Scripture: which are likewise of us to be observed. As first Paul calls him, The child of perdition: and the man of sin: that is, a most wicked and lewd man, according to the Hebrew speech (even as judas, the betrayer of our Saviour, is called the lost child (john 17.12.) And therefore, he that should sit as chief in that Apostasy being described rather by his properties, then by a proper name, is called a most wicked, and cursed kaitife. And in this respect it skilleth not, though all of us, even the faithful themselves are called the children of wrath & sons of disobedience. Ephes. 2.3. & 5.16. For that is true in deed: But here Paul speaketh of a certain sect of miscreants more pernicious and damnable than all the rest, of a more reprobate mind and despiteful against the truth: and therefore more detestable for impiety and mischief: The which cankered crew he therefore termeth the man of sin, and reprobation. And surely it is well noted of D. Gualther, that Antichrist is called the son of destruction, both in the active, and passive signification, for that he both destroyeth others, and is destroyed himself: whereupon in an other place he is called Apollyon, (as namely Apoc. 9.12.) because he is the author of all pestilent infection, and destruction both of body and soul. Therefore he is well termed by Paul, The son of perdition, whom the Spirit of God calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, destroyed, or destroying.  
And although he be in other places commonly called by others, Antichrist, (as in the 1. of john, & 4.) yet it seemeth that Paul made choice rather thus to describe him for two respects. First, because that manner of expressing him, carrieth with it a greater vehemency, and representeth more effectually his detestable wickedness and blasphemy, when he is said to be a most vile and abominable wretch. Secondly, because, that by this means, we are better directed in judgement, of what kind of Antichrist to understand this place. For (as Origen saith upon Math. Hom 30.) the name of Antichrist is general and pertains to many: but here, one of them only is meant, the worst, the most mischievous, and horrible: so that hereby he is pointed and painted out, who among all the other Antichristes should be the captain and chief Antichrist.  
Furthermore, the same Antichrist is also called a Beast, and an Whore (Revelation 17. & 18.) And it maketh no matter though he be termed there of john by the name of a Beast and Harlot, and here of Paul, by the name of a man.. For here in this place I take it, that his kind, and nature is signified, and there, by the names of Beast, and Harlot, that his manners, and disposition are laid open. And therefore this estate, or body of this Apostasy, together with the head and principal member of the fame, is in the Scripture, especially compared unto these three things.  
To a Beast, in respect of cruelty, and blockish ignorance.  
To a Woman, in regard of covetousness, haughtiness, and weakness of mind.  
To an Harlot, for their dissolute manners: and chief their Idolatry, which is the greatest kind of whoredom that the Scripture speaketh of.  
And touching the cruelty of this kingdom: Lactantius (lib. 7.) telleth, that it should be exceeding great, writing thus of Antichrist (cap. 17.) That shall be a time (saith he) wherein justice shall be trodden under foot, and innocency contemned, wherein the wicked shall cruelly pray a upon the godly, all things shall be confounded and turned upside down against law and nature. And this saying of Lactantius agreeth fitly with that of the Revel. (cap. 17.6.) where Antichrist is said to be that Harlot, that is made drunken with the blood of Martyrs, and Saints of God. Whereby appeareth that Antichrist should (as he doth) always raise bloody persecutions against the faithful. Chrisost. (Hom. 40. on Math.) Affirmeth no less, now touching this less, now touching this matter of persecution, when, or by whom was it ever more practised, than it hath been, and still is, by the Bishop of Rome, and that whole retinue? And let this suffice briefly, to be spoken of the cruelty of this generation. Concerning the ignorance of it: I find it thus written in a book, entitled, De Antichristo, and attributed unto Austin: The kingdom of Antichrist shall be furnished with Magicians, Witches, Soothsayers and Enchanters, which shall teach, and persuade with all manner of impiety, falsehood, and detestable practices.  
And where (I pray) may this be found more verified, than among the Papists, and in the kingdom of Popery. And sure the Popish Clergy (which is the main pillar of this state and Apostasy) being described by Peter in his 2. Epist. cap. 2.12. & 15. is said there to be a kind of brutish Beasts, which despise that they know not, and which always forsake the right way. And, experience itself hath showed it, that they are as great lubberly doles, as ever lived, in so much as their Monks were accounted great Clerks, and principal Doctors among them: and yet among themselves, this Proverb began (speaking of a Dunce) As great a Moame as a Monk.  
As for the covetousness of that order and kind of people, I need not speak much of it, being the case is so clear. For Peter in the place before alleged vers. 14. They have hearts exercised with covetousness. And in the 18. of the Revel. vers. 3. They are called merchants Bernard, who bore as much favour as might be to his Eugenius, and after unto Innocentius the 2. yet (treating of the Psalm which beginneth, Who so dwelleth:) he speaketh on this manner of these Popish professors, The dignities and promotions of the Church, are sought after for filthy lucre sake, and to keep revel rout withal, and for these rooms, & their revenues, they labour, and contend in very shameless manner. Again, in his Sermon of the conversion of Paul, entreating direccly, and plainly of the government of the Church, under the Bishop of Rome, at last he flatly determineth of him in this sort, He is the very Antichrist. Again, upon the Canticles, Sermon 33. (that I prosecute not many places of this Author touching this point) he useth the very same speech, and assertion. Further, what shall we think of that famous Epistle of the Church of Leodium against paschal the 2. which is extant in the 2. Tom of the Counsels: doth it not add great testimony and credit in this behalf? The words whereof are these. We do utterly dislike those Legates, a Latere, sent from the Pope, that run prowling about to scrape up pence, and fill their bags, as in the days of Zosimus, Celestine, and Boniface, the Counsels of Africa approved. For (that we may judge them by their fruits) there ensued by their means no amendment of manners, but oppression of men and spoil of God's Church.  
Touching the matter of Haughtiness, or Ambition: where in all the world was it ever greater? Surely Peter (2. Pet. 2.) toucheth, and tainteth this true of Clergy men with the note of extreme insolency, as men who set not a button by lawful Magistrates. And seeing the Man of Rome maketh open challenge, that himself is set above all Kingdoms, and Kings in the world (as did Leo the 12. in a Bull, and Preface, beginning Concordat: And Boniface the 8. upon a day of jubilee, causing to be carried before him in the sight of the people a Key and a Sword:) what could be more plainly and fitly spoken, then to compare both Antichrist himself & his whole Hierarchy, unto the weak and impotent affection of a silly woman. All the world knows (and the thing itself shows no less) what often and bitter contentions and bickerings have been raised, about the getting of the triple Crown. And indeed Austin himself, even in his days observed no less, (as he reporteth in his 6. Book against julian cap. 4.) yea very heathen men have observed & recorded the same in writings, as namely Ammianus. Marcellinus of Pope Damasus. Again, Bernard upon the Canticles (Sermon 33.) speaking of that stately State, and of those that were pre-eminent in it: There are arisen (saith he) vain men, itching after renown and glory, and feign they would become somebody, and procure themselves a name. And lastly, in his 4. Book De Consideratione unto Eugenius the Pope, after he hath described and detested, the pride and pomp of the Bishops of Rome: at last he shutteth up the matter in these words. Herein (saith he) thou showest thyself to have succeeded not Peter, but Constantine: Peter is he, who never knew what belonged to such solemn showing himself abroad in braveries of precious stones, or silks, or gold, or riding upon a white palfrey, or being guarded with a troop of tall fellows, or environed with a company of ruffling serving-men. But to say the truth, Bernard speaketh sparingly to compare the Bishop to Constantine, he should rather have named Dioclesian, (that cruel tyrant) or Caligula, both which by means of their precious and glorious attire, would needs be accounted and reverenced as Gods. Again, Hilarius (contra Auxent) speaking of the state of Antichrist. These fellows (saith he) do ambitiously affect the countenance and majestical port of the Secular power, and so think to uphold the flourishing estate of the Church by a show of worldly pomp. And lastly he saith: They make great account of this, to be greatly accounted of in the world. All this he speaketh of Antichrist. And I pray what was more usual, or common to be seen in the Papacy, than the practice hereof? Or what was there ever more puffed up and insolent, than that rout of the Romish rabble? Insomuch as the Bishop of Rome decreed, and established it, that his Cardinals should take the upper hand of Kings themselves: which is evident to be seen in their Clementines. And thus much of their Ambition.  
As concerning their Idolatry, the pen of every writer is plentiful in showing how outrageous it should be in the kingdom of Antichrist. Austin in his treatise De Antichristo, He shall revive (saith he) the worshipping of Devils: he shall set up and magnify the wicked, and shall violate, and reject the law of the Gospel. And all these things (saith he) shall he do in the midst of the Church. Whereupon it is that in many places of the Revel. as cap. 17. & 18. The Kings of the earth are said to commit fornication with the Harlot: which is to be referred unto the matter of Idolatry. But what, and where was there ever Idolatry so gross and apparent, as was, and is, in Popery?  
As concerning their riot and licentious behaviour, there was no want of that to be found in that kingdom, and that in the very bosom of the Church: by occasion whereof, it is said, Revel. 18.9. that the kings and nations of the earth, did not only commit whoredom, but also lived with her in licentious wantonness: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, drenched & drowned in all manner of pleasures, as Paul speaketh of wanton Widows 1. Tim. 5.11. This looseness of life is both common, and commended among the very Bishops, and Priests, and other Prelates of the popish Clergy: the which also begun not of late to be espied, but such as lived above 400. years ago, (as namely Bernard) bewrayed, and bewailed it often, and that in vehement manner, (as in his 5. book De considerate. and upon the Canticles, Sermon 33.) the which place, because it expresseth, as it were in colours, the lose behaviours of the Romish Prelates, I have thought good to exemplify it word, for word. They bear out themselves (saith he) in an honourable port, with the goods of the Church, whereunto notwithstanding themselves bring no credit, or worship at all. Hence, cometh that whorish tricking, that Stage-like attire, that Princelike pomp, which daily we see in them. Hence, proceeds the gold that they use in their bridles, saddles, and spurs: in so much, as their spurs are more glittering than their Altars. Hence, came their stately tables, their variety of dishes, and quaffing cups: hence issued their ionketing banquets, their drunkenness, and surfaicts: hence, followed their Viols, haps, and Shawms: hence, flowed their Cellars, and Pantries, so stuffed with wines, and viands of all sorts: hence got they their Lee-pots, & painting boxes: and hence, had they their purses so well lined with coin: fie upon it? such men they will needs be, and yet they are our great masters in Israel, as Deans, Archdeacon's, Bishops, and Archbishops. These works of theirs are little inferior unto that filthiness, which they commit in darkness. And lastly, he addeth these words, For, he is the very Antichrist. Let any that list, peruse the whole place, as also the said Father's Epistle unto Eugenius: and again, set him read the little book of Nicholas de Clemengis, wherein, he complaineth of all the orders of the Papacy: And lastly, Peter de Vineis, in his Epistles: To conclude, let him read, and observe what Platina himself (who otherwise for the most part shows himself the Pope's claw-back) writeth of these matters in many places, but especially what he reporteth of Samosatenus in the life of Dionysius the first, where he showeth that never was there seen, or heard of more reckless, and lewd behaviour, than was found in the pontifical, and Romish minions. Jerome also in his Prologue, De spiritu sancto, confirms this same, where he termeth Rome, Babylon, and that purple coloured whore, spoken of in the Revelation.  
Therefore to conclude, seeing this place of Paul is not to be understood of any one man, but of the whole body, and order of Apostates, which should succeed, and last for many ages, boasting itself under the name of the Church: it may now easily be discerned, who be the men, and what corporation, or state that is, whereof Paul in this place forewarned: and no man can doubt (except such as are wilfully blind) that the Papists are they.   

Which Beast of those three, that are mentioned in the Revelation, doth point us out Antichrist.  
The ninth Chapter.  
THe which that it may yet more plainly appear, let us see which beast it is under whose shape or figure Antichrist is expressed and showed unto us in the Apocalypse. And first, it is manifest out of Daniel, that by the name of a beast, a certain state, or condition of things is signified, Cap. 7. and 8. Now the Beasts that are mentioned in the Revelation, are in number three, (besides the Dragon himself, who is the Devil (as the Angel there expoundeth it) the father and begetter of those other three Beasts.) The first whereof is that which there is said, to come up out of the bottomless pit, and is not otherwise described unto us by any express form or shape, Revel. 11.7. & 17.8. The second is that which cometh up out of the Sea, and is there likened unto many beasts, as unto a Leopard, a Bear, and a Lion: which also is there described to have seven heads, and ten horns, even as his grandsire the Dragon had, Cap. 13.1. & 12.3. The third is that, which is there said to be like unto the second, but having two horns like unto the horns of the Lamb, and this to rise out of the earth, Cap. 13.11. And unto this Beast in other places, is added, as a companion, a false Prophet, by whose help the Beast can work many things, and is maintained in flourishing state; whose father also the Dragon is said to be, Cap. 16.13. & 19.20.  
Concerning the first Beast mentioned in the 11. Chapter, it is all one with the third, as we may perceive by the effects of them both. For by either of these Beasts, one, and the self-same order and state of men is signified, which was hatched by the Dragon their Sire, and upheld and maintained by the same false Prophet. But, in the said 11. Chapter there is first briefly and in general that set down, which after in more particular, & plentiful manner is described, where the beginning, the end, the drift, practice, and purpose thereof is displayed, that so we might take the deeper knowledge of it, Cap. 13. & 17. And it is all one, to rise out of the earth, and out of the bottomless pit: for the pit in the Scripture, is said to be under the earth: but yet he is said to rise out of the pit, and out of the earth, in divers respects. For this Beast is said to rise out of the earth, in respect hereof, for that they that should sway, and rule this state and kingdom, should rise of the riffraff, and skomme of the people. Again, he is said to rise out of the pit, because those rascals brew, & breath out nothing else, but that, that is dogged, dunghill-like, and devilish, and flat opposite to God, and godliness. Therefore in regard of the base condition of those, by whom this government is manadged, this Beast and this kingdom is said to rise out of the earth, that is, of the very rascally people. For, for the most part, such are the Cardinals of Rome, and such others as are crept up into the Prelacy, and Primacy in the Kingdom of Popery. And in regard of their precepts, rules, and doctrine, the same Beast, and this order of men, is said to rise out of the pit, that is, out of Hell, for that it savoureth, teacheth, followeth, and enjoyeth nothing but devilishness, that is (as the Spirit of God teacheth, Revel. 2.24.) the deepness of Satan, and out of doubt such is the doctrine of Popery. Therefore the first, & second Beast is all one, but herein the difference, that the description of the first being but rudely or confusedly at first set down, is after distinctly handled and laid open, that so we might the more easily take knowledge of it. So it is also in Daniel, (with whom the Revelation is principally to be compared, both in respect of the order by them both observed, and of their style or manner of writing,) where, after the Prophet had in vision seen the 4. Monarches, and so briefly set down Cap. 7. those things which made for the comfort of the Church, and were to be observed in the two latter monarchs: afterwards he rippeth up the same matter again, and handleth it more distinctly and severally, Cap. 10. 11. and as there, so here, there are two Chapters interlaced between the first general propounding, and the last more particular handling of those matters. Wherefore seeing the first and the third Beast signify all one thing: the question is only of the second, whether by it rather than by the third, Antichrist is purtraited, of whom, Paul in this place speaketh. Truly, that I may speak my mind briefly in this behalf, I think, that by this second Beast, mentioned Apoc. 13.1. is signified evidently the Roman Empire, being Idolatrous, such as it was, while the Emperors had their residence in Rome, before they removed their seat to Constantinople. For that Roman Empire, together with the succession of the Governors in the same, is purtraited out unto us under the type of seven heads, and ten horns. But these ten were after abridged and brought unto two: for afterwards there were but two horns of the Roman Empire, that is, two Princes seats, or places of residency: whereof the first and most ancient was at Rome in Italy, the second and latter at Byzantium, otherwise called Constantinople in Thracia, whether Constantine the Great translated his mansion or abiding place: whereupon it came to pass, that both in general Counsels, and in the Decrees of Emperors, mention is of two Rome's: one, the old, which is the true Rome, built by Romulus: the other, the new, which is Constantinople, which also began to hold up the head, by virtue of the privileges & prerogative of old Rome. But between these two horns of this one, and the same Roman Empire, this was the difference, which also is of us diligently to be observed, that so long as the horn (or seat) was in Italy, the Roman Emperors were idolaters, and their Decrees and Constitutions blasphemous against God. But after time, the said Emperors began to be Christians, which began in Constantine the great, (for whereas some writers affirm of Philip, whom Decius slew, that he embraced the Gospel, certain it is, that he would be a Christian no otherwise but covertly, and not by public profession) than I say first of all, and by upon the neck of it, this same Roman Empire was translated from Italy, and old Rome into Thrace, and therein unto Constantinople. For that this should so come to pass, the Spirit of God in the Apoc. had foreshowed, as after we shall declare. But yet I grant that Constantine had no regard unto that Prophecy, when he removed at first from Rome, to Byzantium, and there settled his Imperial Palace, but he respected only a more commodious government of those matters and kingdoms of his that lay Eastward, which at that time were miserably disquieted by the Parthians, and Persians. For Constantinople did seem to be so situated (whereas otherwise Constantine had once thought to have settled elsewhere) as that it was as you would say the navel or midst unto the whole Roman jurisdiction, which as we know, spread itself far and near: and yet it could not possibly otherwise fall out, because that so the Roman Empire might become double-headed, and have those two horns which God before had revealed. So the providence of God guided this whole enterprise of Constantine, and so fulfilled what himself had decreed. And touching this dividing of the Roman Empire into these two heads and horns, it is warranted out of the Revel. 13.11. and Zech. 4.8. and this is the very true interpretation of that Prophecy, where it is said, that the Beast had two horns. And here let this be observed, that hereafter I will count & call that the first Beast, which in my former division and exposition I made the second, and again, I will term that the second, which before I called the third: for that head of the first Beast which appeared to be hurt and wounded deadly, was indeed one of the seven before spoken of. But that those seven were in the end reduced unto two only, it appeareth hereby, for that the second Beast, which before we called the third, and which conveyed unto herself all the power that the former had, is said to have only two horns, Cap. 13. 11. And it may not seem strange, that in this second Beast I interpret otherwise of the signification of horns, than I did in the former. For there by horns were specified the persons of Kings, as afterward shall appear, because it is added, that those horns had Diadems, or Crowns on them. But as for the horns of the second Beast, they rather note a State, than any persons, because that these horns are said to resemble the likeness of the Lamb, so that they signify an estate or quality of a Kingdom. To conclude, this interpretation is to be held as a principal ground, for the better understanding of many places in the Revelation, whereinto we shall a great deal more easily see, if we shall observe this distinction or division of this Roman Empire into two imperial heads. Let us therefore fall in hand with the exposition of the place of the Revelation, Cap. 13. 1. 2. 3. the words whereof are these.  
verse 1 Then I saw a Beast rising out of the Sea having seven heads and ten horns, and upon his horns were ten Crowns, and upon his heads the name of blasphemy.  
verse 2 And this Beast which I saw was like a Leopard, and his feet like a Bears, and his mouth as the mouth of a Lion: and the Dragon gave unto him his power, and his throne, and great authority.  
verse 3 And I saw one of his heads as it were wounded to death: but his deadly wound was healed: And all the world wondered and followed the Beast.  
The ten Kings that are spoken of in this place, are to be counted from that time wherein, and from that Emperor under whom this Prophecy was written. And that was Domitian, the son of Vespasian. In which account, notwithstanding, all they are not to be reckoned for Emperors and Kings, who succeeded in the Empire. For, as for some of them, they were never approved, but refused both by the Senate and people of Rome. Some again did scarce take a taste as it were of the pleasure and pomp of the Empire they lived so short a time. Therefore they only are to be reckoned in this Catalogue of ten Kings, who both entered with public consent of all the orders, and continued in the government the space of some years. And lastly, whereas any two of them did reign together, there they both are to be accounted but for one King, and the Kingdom to be ascribed unto him that was first in place. Wherefore, these be they which seem to me to be the ten Kings, and to be understood by that place.  

1 trajan the Emperor who ruled, by the consent of all the people, years 20.  
2 Aelius Adrianus, liked, and loved of all, reigned 21.  
3 Antonius Boionius, borne at Nimmes in France surnamed Pius. 23.  
4 M. Antonius Philosophus, together with his brother L. Verus. 18.  
5 Commodus, the son of Philosophus, ruled alone. 13.  
6 Septimus Severus Afer (for Aelius Pertinax and Didius julianus, did scarcely or rather not at all enter upon the Empire, neither were they ever admitted as Emperors, either by the Senate or Soldiers: but) this Severus reigned, years 18.  
7 Alexander Mammeus: for (as for Antonius Caracalla, he was admitted unto the government by his Father Severus, while he yet lived, so that he was but a copartner, and one that held out the course of his father's kingdom. And touching Heliogabalus, he reigned but two years, scarcely known in the mean time, either to the Senate or to the Provinces. Again, his government is to be ascribed unto the years of this Alexander, who began his rule even in the days of Heliogabalus. And lastly concerning Macrinus, who was the next, he was never accepted by any of the orders, neither in the time of his short advancement did he ever see Rome, so that in regard of his small continuance, he is not to be accounted among the Emperors: but) this Alexander ruled, years 13.  
8 Galienus (under whose time I comprehend the poor advancement of Valerian, who is unworthy once to be named an Emperor, sith he endured a miserable bondage under Sapor the King of the Persians: And as for Julius Maximinus, and the Gordians, their Empire was never quiet, as also that of Phillippes, who was never accounted of, or any whit feared among the Provinces: And lastly concerning Decius and Vixius Gallus who ensued, they scarce bade the Kingdom Good-morrow: but) Galienus governed .15.  
9 Aurelianus, a man much made of by all men, a famous and stout Emperor, although his government lasted not long, namely 5.  
10 Dioclesian: (for touching Tacitus and Florianus they never saw the Diadem, nor yet Carus Probus; but many at that time laid hold on the Empery: Insomuch as none of these pettifoggers may be counted Kings, in the roll of those ten before spoken of, but) Dioclesian bare sway, years .25.   
And concerning all these, they were solemnly invested: but as for the others, they touched the Sword and Sceptre as it were with the tip of their fingers, or only looked upon it, but they never could get the Crown free to sit quietly on their caps. Now, as by the succession of ten Kings, this Beast flourished: so in the Revel. (cap. 17.16.) it is said she should be persecuted and brought to nothing by ten kings. And thus much of the ten kings there spoken of.  
Touching the seven heads there attributed unto this Beast, that is, unto this old and Idolatrous Roman Empire: some will have them to be the seven men of Germany, who succeeded in the Empire, after that the Pope had diverted the Empire unto the Germans: but before that translation of the Empire, while as yet it was Idolatrous and remained at Rome, they were either the seven dignities and pre-eminent offices of the City, (as first, the Consulship: secondly, the Pretour-ship: thirdly, the Captain of the Guard: four, the chief Chamberlain: fifthly, the Treasourour: sixtly, the Gentry: seventhly, and the Senate) or else they were the seven Provinces, whereby the Roman Empire was especially sustained, whereof the first and principal was Italy itself: second, all France as far as the Rhine, and the Mountain Pyrenaei: thirdly, all Spain: four, Germany, with Slavonia: fifthly, Macedonia, whereunto Greece and Thrace is annexed: sixtly, Egypt with all Africa: (although I am not ignorant, that in it were divers Provinces and Lieutenauntries, as appeareth by the knowledge of the Romish jurisdiction: but herein, we are not to consider how they ordered and disposed matters, for their security & quick dispatch of affairs, but what the places were from whence their revenues grew, and from whence they usually fetched their new supply of Soldiers) seavently, Syria, and Asia the less. But as for that region & part of Syria which coasts along the River Euphrates, and was indeed under the Roman obeisance, it served rather to waste their substance, and consume their men, then to be an help and supporter of the Roman Empire, in regard of the continual wars that they had with the Arabians and Persians: and therefore this Coast is not to be accounted among those seven Provinces before spoken of.  
Now, as touching these seven heads of the first Beast, that of Italy was the chief: And as for this, it was first overrun and rend from the Empire, and so wounded by the Goths, that it might justly have seemed to have been quite dashed and defaced for ever, had not Antichrist afterward revived and restored it again: but that by an other devise and practise, namely by the pretence and show of godliness and Christian religion. Therefore the Beast in this place spoken of, is the very Monarch and Empire of Rome: which, as it is here, so also is it in Daniel (cap. 7.3.) said to arise out of the Sea. Furthermore, whereas this said Empire, is there in Daniel termed by the name of Beast, whereof in that place there is no form or fashion set down: (for this being there the fourth, should exceed the three former, which Daniel saw; in fierceness and savage cruelty) so also in this place (of the Revel.) is she so monstrously set out, as nothing can seem more ugly, cruel, & horrible. For she is described to have 

1. The feet of a Bear.  
2. The mouth of a Lion.  
3. And in all her other lineaments, like to a Leopard    
Well, we have heard the one head of this Bestial Empire, to have been sore wounded, namely, that which was in Italy. For all the Roman Imperial dignity, which was contained within the border of Italy, was for a while by the Goths turned topsy-turvy: but not long after it was there again revived by the industry of an other Beast, that is, the Pope and Roman Antichrist: as after in this treatise shall more fully appear.  
Wherefore, to draw to an end, by the third Beast, Antichrist is prefigured, which did put life into that other monstrous Beast, so sore wounded in the head, that is, framed, form, and set on foot the Image of that old Idolatrous Roman Empire, such as it was while it kept at Rome. For this head and horn of the Empire, which I say was Idolatrous: when once the Emperors themselves began to embrace the Gospel, and to plant themselves at Constantinople, it was wounded even to the death, and in all likelihood dispatched for ever. Yea, even such poor fragments as seemed to remain of it, did Odoacer Herulus afterwards quite deface: (Revel. 17.16.) and so the Goths possessed the same long after, namely, throughout the lineal descent of ten Kings, orderly succeeding each other, while in the mean time the princely Palace, & Imperial seat, Rome itself, lay flat in the dust. And in truth we shall find the agreement great in all points, if this third Beast which representeth Antichrist, & that other which representeth the Roman Empire, shall be resembled & compared together: the which, seeing it maketh much for the better clearing of this point, I will briefly touch their mutual resemblances in manner as followeth.  
The third Beast is said to have 

1 The horns of the Lamb,  
2 But yet to speak like the Dragon.    
So Antichrist, that is, the whole rabblement of shavelings, & principally the Chieftain of the order 

1 Pretendeth a mild disposition, and the doctrine of Christ.  
2 But in very truth he speaketh like the Devil, impious & blasphemous things against God.    
Secondly, touching the labour and practise of them both they jump together: for the third Beast— 

1 Blows life into the dead carcase of the wounded Beast, which otherwise had perished for ever.  
2 Proclaimeth & procureth that all men should hear some mark of that former Beast, either the name, or number of her: that is, should publicly take upon them one profession or other of her orders.    
Even so Antichrist, & the Pope of Rome 

1 Raised from death to life, & restored to the world the dead image of the Roman Empire so farforth as it was Idolatrous, and seated at Rome.  
2 Carefully provideth that every man make public show (by one mark, office, dignity or other) of the idolatry which by the preaching of the Gospel was (to a man's thinking) quite overthrown.    
But the Beast is said to do this, by the power and working of the Dragon, and by the help and ministery of a notable false Prophet. Why, this also fitteth very rightly with the Papistical Hierarchy: for that false Prophet is the Pope, and the Dragon, the Devil himself. So, the Romish, and Papistical dominion, is healed up, and bringeth things to pass by the power of Satan (which is given him from God) as the event hath proved. It worketh also by the means and industry of that great false Prophet, which is the Pope, and such as he consecrateth, and employeth about the broaching and maintenance of his Apostatical doctrine, as namely, Bishops, Monks, Kings, and others his drudges, and bondslaves.  
These all, every one, as much as lieth in his power, endeavour and help forward that work, which the third Beast in the Revelation hath in hand, namely, to put life again into the Image of that Beast which had his deadly wound, and to restore unto it the power and authority which it had before, while they labour with all their possible care and diligence, that all men should take upon them some ensign or token of the profession and worship of the former Idolatrous Beast. And in very truth, the Roman Emperors themselves, who were idolaters, were never so earnest and sharp set in enforcing men to Idol-service, as these men have done, and that in severe manner, and savage kind of cruelty.  
Lastly, the very phrase or manner of writing in the Revelation, is wondrous like to that in Daniel, Cap. 3. which seemeth of purpose to be affected by the Spirit of God, lest perhaps we should think that in both places, one, and the self-same thing were not meant.   

How and in what manner Antichrist is said, to fashion anew, and to revive and set on foot the Image of the former wounded Beast, that is, the Roman Empire seated in Italy, and settled in Idolatry.  
The tenth Chapter.  
But the very word Image, doth evidently lay open unto us, both the thing itself, and the intent and meaning of the Spirit of God, the which therefore is the more advisedly to be considered of all, and expounded by me. Why? may some say, did ever the Pope cause men to worship any of the Roman Emperors, specially any of those that were idolaters? Whereunto I answer, that by the name of Image, (which by him is quickened) not the persons of the Emperors are signified that made their abode at Rome: but rather by that name was meant and specified the State & form of the Roman Empire (I mean, the Italish, and Idolatrous Empire) the which being stark dead, the Pope hath again raised and made whole in every point. For even at this hour the kingdom of Popery doth as lively represent the old state of Idolatry, as if it were spit out of the mouth of it, the which every man may easily perceive by the comparing of them both together, and by the several instances which hereafter ensue.  
The state and condition of the Roman Empire, as well as of all other Kingdoms, relieth upon two special and principal grounds, whereof, the one respecteth Religion, and the service of God, the other outward and human policy, that is, the well ordering & guiding of the common wealth itself.  
Touching Religion, and the service of God, I pray ye what a manner of thing was it in the Roman Empire being Italian and Idolatrous, that is, so long as Rome was the mansion place where the Emperors kept? it was wholly Idolatrous, and more wood and furious in infinite superstitions, than any Nation of the world beside, (whatsoever Dionysius Halicarnasseus, an Heathen, in his second Book of Antiquities, doth think and give out to the contrary.) And even so in the Papacy, there was, and is, (as after shall appear) as gross and outrageous Idolatry, as ever was heard of. In both of them there were used Processions, purging by Sacrifices, Holy-water, Prayers, and Sacrifices for souls departed, and Candles set up in the worship of the dead.  
Concerning the government or policy of the Idolatrous Roman Empire, it consisted both of matters essential, and accidentary. I call such essential, as without which, a common wealth can not stand, such as these three are.  

1 The kind of government itself, as namely, a Kingdom, or an aristocraty.  
2 The Magistrates, who should maintain the same.  
3 The Laws, that keep and preserve the public quiet.   
Accidental, I term those, on the which, the safety, and prosperous state of the weal public doth not depend, as, the uniformity of one language, the attire of the body, the City, where the Prince's Palace is seated.  
Now the Roman kind of government or policy, at such time as john wrote his Revelation, was, to see to, Aristocratical, in respect of the authority of the Senate, but in very deed it was a detestable tyranny, and savage kind of Monarchy, by means of the absolute power and authority, which one only Prince and Emperor had over all.  
And even so in the Antichristian and Popish jurisdiction, the form of government seems to be Aristocratical, as, wealded by the advise and direction of the Beast, but in plain truth, it is a plain tyranny. For, there is but one that hath a main and deadly stroke in all matters, namely, the Bishop of Rome, who hath to meddle in every matter, and at whose beck all men must bow, like slaves and peasants. Whereupon it is that I gather and conclude, that in respect both of Church-matters, and also of such as concern the commonwealth, Antichrist reviveth, and restoreth unto us the Image of that Beast that was so deadly wounded, that is, of the Roman and Italian Empire, which was so foully defaced, and brought to confusion. Now let us go on, and consider of the Magistrates of that Empire being yet Italian & Idolatrous.  
The Magistrates at Rome were of two sorts: Supreme, and Inferior. The supreme Magistrate was, the Emperor. And he, contrary to the received custom of all other Nations, took upon him to be both a King and a Priest. For in all other places, almost, these two offices are severed, and administered by divers: As indeed the office of a Priest, and of King are distinct, and divers. But, the Roman Emperor not content with these two dignities, which are the highest under the cope of heaven: took upon him yet a third, & became also a Tribune of the people, and that not annual, but standing and perpetual: Insomuch as this one high Roman Magistrate (so long I say as the Empire was Idolatrous and kept itself in Italy) held in his hand at once, these three, the greatest and mightiest prerogatives: namely, the Sovereign kingdom and power over all, the high Priesthood and chief stroke in matters of religion; and the peremptory power of a Tribune, whereby he might at his pleasure nip in the head, all decrees whatsoever the other Magistrates were disposed to have established. To conclude, he so handled the matter, as that he might be counted to contain in himself a kind of Deity, to be Sacred, not to be touched, most holy, not to be reproved or comptrouled, unviolable. Now the Pope of Rome, being the highest in that State, made as bold to usurp and encroach upon these three Sovereignties, namely, the supereminent power and rule over all (for he, forsooth, is to be supposed far above all jurisdictions, himself having power to censure them) the high Priesthood, as arrogating to himself liberty to establish what he list in religion. And lastly, the stately Tribune-ship, whereby he likewise became sacred, free from all men (without touch of Beast) exempt from comptroulement, & lastly, one that sets in foot among the decrees and proceedings of other Bishops.  
Touching the inferior Magistrates of Rome, they were, the Senate, or bench of Aldermen, the Lieutenants of Provinces, and such others, who had not in their power any Sovereign authority of the Empire, but only such jurisdiction, as by way of commission was given unto them from the high Magistrate, the Emperor. And even so in the kingdom of Popery, the Cardinals stood in stead of a Senate, or bench of Aldermen, for Church matters: For they, and only they, forsooth, are said to make a Roman Consistory. Then the Archbishops and Bishops, were as it were lieutenants of several Provinces: and lastly, such other like having delegatorie power from the Pope, but no supreme authority in themselves, but fetch it from him whom alone they make the fountain or wellspring, in whom they say all Ecclesiastical power doth consist, which from him floweth and is derived unto others: And as for those others, they do receive it from him, as rivers from the head, in whom all fullness doth consist. Lastly, who is so ignorant that seethe not that the distinct offices of Bishops, and metropolitans, touching both their places of residence, and liberties of function, were devised in way of imitation of that Roman Empire, insomuch as the metropolitans Sea, must needs be there where sometimes the lieutenants of the whole Provinces made their abode. For thus much Anacletus himself, a Pope of Rome, witnesseth in his second Epistle; as also all those Canons do the like, which are extant 9 quaest. 3. in the Pope's Decrees. So it falleth out likewise in this respect, that Antichrist and that Roman rout, hath set up again the whole Image, and resemblance of that Italish and Idolatrous Empire.  
Let us talk of Laws: wherein I said the third essential point of political regiment consisted. The Roman Laws what kind of ones they were under the Emperors, for the descition of private controversies, appeareth out of the Pandects, compiled by Tribonian, as also out of the Code of Justinian, Theodosius, and those books that are entitled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In like sort the Papistical laws, such as were directed for the taking up and ending of matters in debate, were called Decretal Epistles (in resemblance of the Imperial rescripts) being indeed nothing else, but an imitation, repetition, & poor fourbishing of the very Roman laws, practised under the old Idolatrous Emperors: which will appear evident, to as many as shall read them, and even their own canonists acknowledge no less: for I will not further enlarge this matter, by heaping up further proofs in this behalf. Thus much therefore touching the essential points of the Roman policy, the which in every respect doth very trimly fit and agree, with the regiment and administration practised in the kingdom of Antichrist and Popery.  
Now let us take view of those parts which I termed accidental: for even those also are revived and set on foot by the Papacy. And those accidentary points are especially three, as is before specified: whereof the first is the Latin tongue.  
Touching which language, the Roman Emperors caused it by decree to prevail and bear rule in all matters judiciary: insomuch as all sentences definitive in causes judicial (even among such people and nations (so far as the Romish jurisdiction stretched) as were utterly ignorant in that tongue) should be delivered & given out in the Latin tongue: (as is to be seen in the L. praetor. D. de re judicat.) So likewise in the Papistical and Antichristian government, this tongue only plays Rex among them, although notwithstanding the Greek and Hebrew, are far to be preferred before it, both in respect of worthiness, and for the commendation of antiquity.  
The second accidental point, is, the attire of the body. And as for the attire used at Rome, it was in old time of two sorts, either common and usually worn, or else proper to certain personages: as Emperors, Magistrates, and such like.  
The common and public attire used of all; was a Gown and a Cap (no Hat) whereupon Virgil wrote thus. The Romans; rulers of the world were clad in Gowns: whereas the Grecians did use a short Cloak for the attire of their bodies, and Corked shoes for their feet. So in the Papacy, a Gown is their garment, and a Cap the attire of the head, and that as it were a peculiar and proper ornament for their Priests. But in the Law of God the Levites were enjoined to wear Hats. Exod. 28.40. So then, nothing is more common in Popery, than a Gown, or more comely and trim in their opinions. To conclude, they made account of a Gown, to be an habit meet only for Worshipful personages: but as for a Cloak, they counted it unseemly, base, and a kind of discredit to wear it: even as (on the other side) it was sometime highly accounted of among the pharisees, as our Saviour doth signify Mark. 12.38. The officers of Rome, being at any time sent with commission into any Province, went attired with a kind of Coat-armour: 
* Or an Herehaughts attire.  which was a garment like unto a soldiers or traveler's Cloak, short, and richly beawtified: by which ensign, as it were of honour, Magistrates were discerned from those that were in their retinue, or that served in the Campe. Even so unto metrapolitans, and Archbishops, in the pride of Popery, was allotted by law a robe (like unto a Cope) see Titull. de usu pallij in Decretalibus, because they forsooth resemble the Lieutenants of several Provinces, who, as they had under them many Shires, & inferior officers, so the Archbishops had under them many Dioceses, & Bishops, whom they call their suffragans. Lastly, other Magistrates of the said Roman Idolatrous Empire, as namely, the Senators ware as an ensign of honour, a garment called Latus Clavus, which was a robe powthered with purple studs: but as for the vesture called Dalmatica, none but the Emperor might wear that. So in the Popish prelacy, such as bear office in the Church, & are more venerable persons then the rest, have their Stoales, which is a garment as like unto the Senators Latus Clavus as may be: but their Dalmatica (as they also term it) no Clerk of the Church must be so bold as wear it, not the Deacons, no nor the Bishops themselves, without a special dispensation from the Bishop of Rome their great Emperor, no more than any might wear purpur, the emperors royal robe, or the Dalmatica, save only such, as to whom the Emperor vouchsafed so much by express grant, (as appeareth Can. communis Dist. 23.)  
There remaineth to speak of the place where the emperors Court, and metropolitans Chair were planted. That of the Emperors was in Italy, and even in Rome itself, as being then unlawful for the Emperors, (while they remained Idolatrous) to keep the Imperial Court elsewhere, then in Rome. So also in the Papacy, the Sea and Metropolitan Chair of that Kingdom is in Italy, and even Rome is the appointed place for it, neither is there any City in the world beside, which may justly be reputed the right seat for Antichrist, or meet Sea for the Bish. of Rome.  
Which things being so, as namely, sith we see so many points of agreement and resemblance between the Roman Idolatrous Empire long since defaced, and this kingdom of Popery newly erected: who may once make doubt that Antichrist is he, who unhappily revived and restored the Image of the fifth Beast so deadly wounded, that is, of the Roman Empire, which was Italian and Idolatrous? And who can justly deny that the Papistical seat is the very rig●t counterfeit & picture of that wounded Beast. And thus much of that Beast which in the Revel. representeth Antichrist unto us.   

Why Antichrist is termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, (adversary to Christ) and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (adversary to God.) Where also comparison is made (in some points) between the doctrine of Christ or the Gospel, and the positions of Popery.  
The eleventh Chapter.  
But let us come to consider of other names of his, he is called Antichrist, 1. john. 4. 3. by the which word his condition and quality, that is to say, his doctrine, is briefly set out unto us. The force of which word, Paul expresseth, when he saith, he shall become an adversary unto Christ, and God himself: arrogating to himself their power and majesty, in so much, as nothing ought to seem more vile, horrible, and detestable, than this Monster, that so all the faithful, and children of God, might from their very hearts, hate, abhor, and detest him, as in the Revelation they are warned to do, Cap. 18. 4. Go out of her my people, etc. And Cap. 14.9. If any man worship the Beast and his Image, he shall drink of the wine of the wrath of God. Math. 24.26. If they shall say unto you, behold he is in the desert, go not forth, etc. Therefore it was requisite, even in this respect, that Antichrist before his coming, should be set out in his proper colours. Again it was profitable in regard hereof, lest we should take offence to see such extreme impiety, and should think that God had cast off all care, both of the Church, and of his glory: but that even in the midst of all this villainy, we still continue sound and true Christians. And whereas Paul saith, that Antichrist, or that man of sin, the ringleader of that disordered rout, should show himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an opposite and adversary to Christ: he therein alludeth unto the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is as much to say, as Adversary to Christ, opposing himself not only against one article of the Christian faith, or against one part only of the Gospel, but against all godliness: and therefore Paul spoke more effectually, and expressed a greater contrariety, in terming him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 opponent, then if he had called him only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an enemy: for he is thwart and opposite unto Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, simply, in every respect, and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in some one point or other. Truth it is, that all Heretics are called Antichrists, especially such, as deny the person and office of our Saviour, 1. john. 2.18. & 4.2. but that is only in some particular respect, but this most wicked Antichrist hath gathered together the dregs 〈…〉 of all Heresies, & powered them abroad, to the great blasphemy of Christ. And hereby (by the way) the censure of Austin is confirmed: wherein, speaking against some that were ignorant in the Greek tongue, he teacheth this, that, Antichrist is not so called, for that he should come before Christ, (whereupon they harped by misunderstanding the word,) but for that he should prove contrary to Christ and his word: whereupon he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Antichrist: as if we should say, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, opposite to Christ, the word being Greeke, not Latin.  
But it may seem strange, that seeing he should become an adversary unto the whole body of the Scriptures; he was not rather termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, adversary to God, or some such like name, than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 opposite to Christ. But the reason may be this, that seeing Christ appeared in the latter age of the world, and that his doctrine, (whereunto he chiefly opposeth himself) was made manifest, and was received in this last time: It was meet, that he that should oppose himself in the said latter age and time, unto Christ and his doctrine, should rather be called and described unto us under the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (Christ's foe) then of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (God's foe) or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (Gospel's foe) or by any other name or title. But certain it is, that this observation agreeth fitly with that of the Revel. cap. 16.13. & 19.20. where the chief instrument of this Apostasy is called by a kind of prerogative The false Prophet: as if he, among all the false Prophets that ever were, should be the most dangerous and detestable. And again, the Beast itself, under whose figure and shape, the condition and manner of this defection, is by the Spirit of God revealed unto us; is said to be full of names of blasphemy, whoredom, and uncleanness, Revel. 17.3.4. the which in mine opinion, no man may justly make doubt, but that it is to be referred unto the name and doctrine of Antichrist.  
Therefore this place seemeth to require this at mine hands, that for the better understanding of this point, and the plainer proof of mine assertion: I should speak of, and handle the doctrine of Antichrist, and compare it briefly with the doctrine of the Gospel. And in this point we shall the better proceed if we shall bear in mind these two things.  
The first is, that this Antichrist, of whom I speak, is such a fellow as assaulteth and overthroweth, not only one point of Christian doctrine (as many Heretics in time past did, as namely, Simon, Valentinus, Martion, Nicholaus, Cerdo, Manes Sabellius, Arrius, and such like:) but undermineth, corrupteth, and destroyeth the whole frame of Christ's doctrine and Gospel: which practice of his is bewrayed unto us even in his very name or title, as being indefinitely, or without limitation, termed in every place where this matter is handled, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the opponent or opposite person. Other Heretics are limited within the compass of one or two errors of theirs, as if any deny that Christ is come in the flesh, he is an Antichrist: but a Simonian Heretic. Hymenaeus, and Philetus were in the days of Paul, accounted Heretics: but that was in some one certain respect, as namely, because they impugned the point of the resurrection of the flesh: These wicked men although they then believed and taught, yet Paul is plain that this Antichrist, of whom here we have spoken, was not yet come. Whereby it is evident, that this man is an odd fellow, differing from the other simple Heretics, as being a more foul blasphemer than the whole pack of them all.  
The second is, (which here I do but propound and barely affirm, purposing afterward to make it plain by substantial proofs) that this saying of Paul concerning the opposition, or contrariety of the doctrine of Antichrist to the Gospel of Christ, neither can or may be understood or taken for the sect and religion of Mahumet. For although it be so, that the same also be dissenting and repugnant to the doctrine of Christ, yet neither doth mohammed himself sit in the temple of God, neither do they that profess to be of his sect, acknowledge themselves to be Christians, or Pastors, or Prelates of the Christian Church, (the which both Antichrist himself and his adherents do) but do openly, and professedly in boasting manner give it out, that they abandon both the name and company of Christians.  
Now let us come to consider of some particular points of the Papists doctrine (who notwithstanding will needs be accounted the only Christians and Catholics of the world) and see how truly the Spirit of God hath called it a doctrine opposite and contrary to Christ and his word. For herein the ancient writers agree with us, in referring this speech of Paul unto the Popish Synagogue, that is, to that Church, which boasteth itself: but falsely, under the glorious title of the true Church of Christ. Bernard upon the Canticles, Hom. 33. They are the ministers of Christ (saith he) but they serve Antichrist. Hilary against Auxentius: Under the colour of preaching the Gospel, he shall be contrary to Christ, in such sort as the Lord jesus shall be renounced, even while men think he is preached. Lastly, chrysostom upon Math. Hom. 49. That we may be able (saith he) to discern the doctrine of Antichrist from that, that is true and sincere: we are willed to make our repair to the holy Scriptures: for (saith he) if we respect outward names, titles, and professions, we shall see that they profess themselves to be Christians. And after that he addeth: Yea, they will outwardly pretend greater chastity, and mortifying of the flesh, then shall appear to be among the true Christians. The which we see and acknowledge to jump very fitly with the profession of Popery, and to paint the same out unto us in her proper colours.  
Well, let us see the jar and squaring that is between the doctrine of the Gospel, and that of Antichrist. And that is to be found especially in these three points. The first, touching God and his essence. The second, concerning the matter of salvation and the means thereof. The third, the worship of God both inward and outward, namely, of Ceremonies.  
Concerning the Lord God: the sacred Scriptures teach us principally, and in general these three heads. The first, that he is God only Mark. 12.29. Deut. 6.4. The second, that he is of an heavenly nature, not consisting of any earthly dregs or human corruption Act. 7.48. Isai. 66.1. The third, that he is the King of all things, especially the Lord and only master of our souls and consciences. 1. Pet. 4.19. & 1. Pet. 2.25. Whereupon these three conclusions will necessarily follow. First, that the true God cannot but hate a multitude of Gods, or if any one be joined to him as a fellow. Secondly, that he cannot abide to be represented by Idols. And lastly, that he cannot admit of any other, to prescribe laws for the binding of men's consciences.  
Touching man's salvation and the causes thereof, the Scripture teacheth us these two principal things. First, that the same is absolute and perfect, performed by the only death and sacrifice (once offered upon the Cross) of our Saviour Christ very God and man. Heb. 9.20. Secondly, that it proceedeth freely from God's gracious goodness towards us. Rom. 3. & 4.  
Lastly, concerning religion and the worship of God, the Scripture teacheth us this in general. First, that it is to be drawn only out of the word of God: not taken from the traditions and precepts of men. Math. 15.9. Deut. 12.8. Again, touching the outward actions of the Church, which are solemn signs and seals of our salvation, called Sacraments: we are taught out of the same word of God, that God only is the author of them. 1. Cor. 11.23. And touching outward Ceremonies, which are also a part of God's outward worship: the same word of God would have but few of them, such as were profitable, and tended to edification, to be admitted. Wherein also, no part or jot of our righteousness consisteth, neither is the conscience of a man burdened with them: but only they are to be observed for the decent order of the public assembly, that so an outward uniformity and comeliness might be kept among Christians, as Paul writeth. 1. Cor. 10. & 11. And in his Epistle to the Galat. and the Epistle to the Hebr. cap. 8. & 9 & 10.  
But as for the doctrine of Popery, what article shall we find there, agreeing hereunto? For as concerning that of one God: their Divinity hath clean razed out that point: for they have chopped and changed the Majesty of the highest, and have conveyed the same as it were by piece-meal unto a number of new up-starts and pettie-Gods of their own. For look how many Saints they have canonised, so many Gods have they coined and foisted in, to become Lords of the earth and disposers of mighty matters. Insomuch as one hath the ruling of the rain committed unto him: an other the disposing of fair weather: the third is made master of diseases: and an other the restorer of health. And touching the heavenly essence and divine nature of God: first, they made GOD himself an earthly lump, when they teach that the Pope is an earthly God, and when they will needs bear us in hand that their Waifer-cake, or crust of bread made of Bran, is a very true God. Secondly, they have set up a number of Idols, which they worship, and appoint men to worship God by, and through them: and in this point they showed their wonderful excessive outrage. For, never among any Nations, no not among the Grecians (from whom they say this Idolatry first proceeded) was there the like furious madness showed in 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Idol-worship, as was, and is to be found among the Papists. For they erect still new Idols, and yet retain their old: they bring in foreigners, and withal worship their home-Gods: unknown and known Gods, they worship all alike: to be brief, they like mad men, have brought in amongst us the perfect state of Paganism.  
And as touching our eternal salvation and the causes thereof: they, as though the work thereof were not fully finished and perfected by the only sacrifice of our Saviour, do daily celebrate and thrust upon us the sacrifice of the Mass for the remission of sins. In somuch as that detestable and horrible toy of the Popish Mass, hath clean defaced and defeated the true and only means of our salvation: In such sort as men now a days rest not themselves upon the only death and bloodshed of Christ jesus. (As for that abominable Mass of theirs, some writers take it to be the same which Daniel calleth Mahuzim. Cap. 11.38. but herein they are deceived. For Mahuzim in Daniel is taken in a good sense, namely, for the defenced Tower of Zion, and for all that coast of jewrie, through which there was no passage: by which title the true God in that place is set out.) But further they will not grant that this our salvation proceedeth freely from the mere grace & favour of God, but will needs have it as due to our deserts; and that it can be compassed and obtained by the power of free-will & virtue of men's works.  
Lastly, concerning the Sacraments, the outward worship of God and Ceremonies: the wisest sort of the Papists themselves (that I seek no further nor spend many words in this matter) do both see & acknowledge how therein their Church hath been instructed, otherwise then the word of God will warrant. And herein it skilleth not though the Papists give glorious titles to their gewgaws, calling them deep and profound Mysteries. It is profound stuff indeed, but it is the deep subtleties of Satan, as the spirit of God speaketh. Revel. 2.24. For the spirit of God hath foretold that these toys should be termed Mysteries. The Beast shall have and bear in her forehead a name written, A Mystery. Revel. 17.5. whereby she craftily covereth and closely broacheth her blasphemies against God. For by this godly show and blaze of Mystery, Secrets, etc. she puts upon her vile superstitions, a jolly countenance of sincerity and godliness. To conclude, whereas it is expressly written Revel. 17.5. that in the forehead of the Beast should be written the name of A Mystery: Experience hath proved it true. For in old time the Bishop of Rome had written in the place of his 
* A round attire of the head.  Bonnet, this word, A Mystery, even as long ago it was appointed that the high Priest should have written in the fillet of his Mitre, Holiness to the Lord. And further, even in that their Bishops ware forked or double-horned miters: they tell us themselves, that it is done in way of a mystery. And finally, every one of those Beasts do carry in their foreheads that mystery, whereof john speaketh.  
But yet objection is made hereunto, that the Pope and all Papists do profess the name of Christ. I answer, that even thereby it doth much more appear that they are the very Antichrists of whom we here entreat. For so much the more deadly foes they are unto Christ, in that they take upon them his name and doctrine, and yet quite and clean overthrow the same: even as close thieves, and secret foes are ten times more pernicious, then outward and known enemies.   

Why Antichrist is called indefinitely (or without limitation) a false Prophet, and (Papa) a Pope.  
The twelfth Chapter.  
furthermore, this Antichrist is called also by his property, in way of pre-eminence 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The false Prophet, meaning the worst that ever was, Revel. 20.10. For this is he that is said to be the Beasts and Dragons inseparable companion, and chief companion. Moreover, he is also called (Papa) a Pope, that is, a reverend Father. Touching which word, many have made search what it signifieth, and from whence it should be derived. Some think that it is compounded of these two syllables pa, pa, which among ancient Writers are brifely set down for these two words Pater patriae, which style, was wont to be given to the Roman Emperors. Others will have it to come of Pupae, which signify little Puppets 
* Such as children play withal.  And some again are of opinion, that it rose of the word Pater, being wanton pronounced as children use to do. These divers derivations or guesses, john Corasius, a very learned Lawyer, maketh mention of. And yet none of all these (by his leave) doth sufficiently satisfy or content me. It is more likely therefore (in mine opinion) that this word Papa, comes from the Sicilian tongue, which therein signifieth dignity and great honour, as Suidas observeth, saying, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. A Father is called among the Syracusians Papas, and by doubling the letter, P. Pappas. And Homer useth the very same word, Odyss. 6. lib. whereupon, the ancient Writer Didimus writeth thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Papa is a fawning word proceeding from a youngling unto his elder. And this name was sometime given indifferently unto all Bishops, as appeareth by the Epistles of Sidonius Apollinaris, Gregory the great, and of others before their time, as namely, Cyprian, Jerome, and Austin, in whose writings we shall commonly find Bishops, called Papae. But in process of time, by means of clawbacks, it was reserved only for the Bishop of Rome, as if he were the highest and loade-starre of all the rest, that is, the only Bishop of all Bishops, and to whom only true honour belonged. As indeed at last it came to pass after time that this opinion was once received into the Church, that the Bishop of Rome was the head thereof, in whose power only consisted the right of disposing of preferments, and dispensing with the keys of the Church, and that all other Bishops had no further stroke in matters, than was allowed them by way of commission.  
Now, by these so many and so divers names: namely, Apostata, Antichrist, Man of sin, Son of perdition, A Beast, Apollyon, The Harlot, a woman, the false Prophet, a Pope: both the whole body of Popery, and the Prince and head thereof are in the Scripture set out unto us, to the end that his treachery might be the better known.  
Thus having hitherto spoken of the names by which he is signified, it is time to come now to the handling of the thing itself.   

That Antichrist did herein especially usurp the name of God, when he caused himself to be called the universal Bishop of the universal Church.  
The thirteenth Chapter.  
Having therefore hitherto spoken of the person and name of Antichrist, whereby he is called, let us now consider of the magnificence, and stately styles which the Prince of that sect challengeth to himself. Paul proceedeth, and saith, He shall exalt himself above all that is called God, or, that is worshipped. Assuredly, the Spirit of God could not more effectually or lively set out unto us the very form of this state and matter, or represent the nature of the Romish or Popish kingdom more plainly than here he hath done: the which by the success of things which since have fallen out, and are now to be seen, is proved most true. Therefore in this place of Paul, the state of Popery, not Mahumetism, is described, and that very expressly: for the Captain of this order, is said to take upon him the honour, power, and deity of God himself, and that in the midst of the Church of God. Whereby it appeareth first, that this defection whereof Paul here speaketh, is not to be understood of the sect of mohammed, or the Turks, (because they neither sit in, nor pretend the Church of God) but very directly of the state of Popery.  
This speech of Paul, might seem to agree with that of Daniel, Cap. 7.8. & 20. where mention is made of a little horn which arose among the ten other horns, and is said there to speak presumptuous things. But in my judgement their opinion is truer, who refer that place of Daniel, not to Antichrist, but unto the government of the Roman Emperors, and especially to Vespasian, who in regard of his unknown pedigree, is there termed a little horn.  
Therefore touching this which Paul speaketh here, that Antichrist (the Prince of this Apostasy) should usurp the name of God: the question is, whether it be to be understood of the very name and title of God, or only of the power of God, which he should wickedly arrogate to himself. Some therefore do not think that the very express name of God is here meant, but only that he should rush into the office, and usurp and challenge to himself the power and majesty of the highest. But, undoubtedly, seeing that the thing itself, which is the complishment of this so renowned a prophecy, doth proclaim it openly, that the Bishop of Rome, the highest Potentate in the state of Popery, hath made intrusion upon them both, in taking upon him as well the very name, as the authority of the Lord God: this place, without all question, is to be understood of both.  
And touching the name of God, the Roman Bishop hath not made squeamish, but very flatly, and without any circumlocution, hath both admitted of the name himself, and never refused it at the hands of others. For is he not by them called a God in the earth? doth he not suffer the very Emperors themselves to kiss his feet? nay, with an impudent face he acknowledgeth himself to be so called, he admitteth plausibly of it, and inwardly joyeth at the stately title, (as appeareth, Distinct. 21. throughout the whole Treatise.)  
Further, whereas not only he suffereth himself to be called the universal Bishop of the whole Church, but accounteth that title and honour of right to belong unto him: doth he not (in effect) usurp and take upon him the name of God? for who else is the universal Bishop of the Church, but God himself, and Christ jesus, who, only, and rightly, is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the chief Shepherd, & high Priest, 1. Pet. 2.25. & 5.4. Hebr. 6.20. & 7.26. & 9.11. And what is it else (I pray) to be called Prince of Bishops, and head of the Church, then to be called a God? as Cyprian in the Counsel of Carthage affirmeth? The first and ancient Bishops, yea of Rome itself, did so shun, and were so afraid of this blasphemous and abominable title of universal Bishop, as being (in their judgements) properly belonging to none but to Antichrist, as that they, in truth acknowledged, openly affirmed, and publicly proclaimed, that he was the very Antichrist, of whom Paul speaketh in this place, who soever would take upon him to be so called: so doth Gregory the great give it out, (Book 7. Epist. 3. to Eubolius Bishop of Alexandria, and 80. to the same Bishop.) And again, Epist. 78.79. read also what is written (in way of detestation of this proud title) in the Canon of the first Session, taken out of the third Counsel of Carthage, and out of the Epistles of Pelagius Bishop of Rome, in Ca nullus. Dist. 99 Moreover, read what the same Gregory wrote to Mauritius Augustus, Epist. 194. & 188. lib. 6. Item, read the Counsel of Carthage, celebrated under Mauritius the Emperor, (who lived in the year of the Lord, 595. & died 604.) At the first there arose an unhappy contention between john Bishop of Constantinople, and Pelagius Bishop of Rome, about this title. Now john being Bishop of Constantinople, had Mauritius the Emperor of Constantinople on his side: and so he began to be called the universal Bishop, and that at the instance and commandment of Mauritius the Emperor, who was so earnest in the cause, that in anger he called Gregory a fool, for refusing to do so, yea, and proceeded so far in displeasure against the Romans, as that he stirred up those of Lombardie, which then was a part of Italy, to wage war against them about that quarrel. After john, succeed Cyriacus Bishop of Constantinople, who also by the commandment of the Emperor was called the universal Bishop. But then Pelagius Bishop of Rome began stoutly to oppose himself against these two, yea, and that while Mauritius himself as yet lived. And after him, Gregory the great would none of that title, but withstood it very earnestly, and when it was offered him, he like a good and godly man refused it. But Boniface the third being tickled with an itching humour after such stately pre-eminence, and having opportunity thereunto, by means of the great favour of Phocas (who succeeded Mauritius in the Empire) obtained that he who was Bishop of Rome, rather than the Bishop of Constantinople, should be called universal Bishop. Now the occasion of this their contention rose by means hereof, for that the Bishops of Constantinople were wont publicly to consecrate the Emperors of Rome, as john installed the said Mauritius, and also crowned Tiberius, as Euagrius reporteth, lib. 5. cap. 13. and Zonaras Tom. 3. Whereupon they began to look aloft, and wax insolent towards the Bishops of Rome, as being more worthy than they. On the other side, the Roman Bishops relied much upon the dignity of old ancient Rome, and looked thereby to have themselves and their Sea respected. And by this means, that pestilent garboil began in the Church. In which quarrel, the other Bishops did not sit still, and play the lookers on, but showed themselves partakers: and in the end, after much contention, the Roman Bishops prevailed, through subtle practices, but more, by means of wicked treachery. In so much, that on his side the prerogatives of the Roman Sea, were by the Emperor himself proclaimed, and the Bishop himself blazed out with the title of Universal Bishop: the which, (to say the truth) could not otherwise come to pass, for that Antichrist must needs have been seated at Rome, and not at Constantinople, as hereafter shall be declared. And thus much touching the name of God usurped by him.   

That Antichrist did wickedly arrogate to himself the power of God.  
The fourteenth Chapter.  
AND concerning the power of God, no doubt the said Roman Bishop takes that upon him, and advanceth himself above the divine Majesty. For, whereas the high power of God showeth it self especially in these two points. In the disposing of kingdoms Dan. 4.22. and in the free government of his Church: that beastly fellow hath encroached upon both these. And as for the disposing and getting, gift and grant of kingdoms; the Bishop of Rome doth openly lay claim unto that, as appeareth (out of the 2. cap. extravag. of Superiority, and Subjection) although Gregorious Magnus did first call himself the Servant of Servants, whereby he might teach his successors humility: But as for them, they keep, indeed, the outward name & inscription, but as for the royalty that agreeth not with this poor title: they take that upon them with a mischief. And touching the free disposing of matters in the administration of the Church: like a wicked wretch, he says, it belongeth properly and only unto him, (as appeareth Can. Cuncta. 9 quaest. 3. Can. si Papa. dist. 4. Can. neminis est, de sedis Apostolicae judicio judicare 17. quaest. 4.)  
Therefore his own Decrees do prove this point to be true. For he appointeth at his pleasure, new Sacraments: and those that were instituted by Christ, he doth repeal, toss, turkisse, and take away. He prescribes laws to bind men's consciences: and as for such laws as our Saviour himself authorized, he plays fast and lose with them as he listeth. Can. sunt quidam 25. quaest.  
Lastly, like a brazen faced merchant, he advanceth himself above a general Council. Can. nunc autem dist. 21. Now, what is all this but flat, and fair to take upon him the power of God? He bringeth under his subjection all powers, Principalities, Kings, and Magistrates. Can. si Imperator. dist. 96. Yea the very Empire itself (then the which there is nothing in the whole world, greater, more sacred, and magnificent) together with the very Emperor himself, whom with much ado he admitteth to come to the humble kissing of his feet, in that that he likeneth himself to the Sun, and the Emperor to the Moon: so that the foolish fellow makes himself to be above all power, making but a mock of that of Peter. 1. Pet. 2.13. The which cursed point of blasphemy of the Pope, is to be found registered, cap. 2. extravag de maioritate & obedientia, cap quinto, & seq. Extr. de translat. Episcop. and left in record for remembrance of his impiety, to all posterity. Lastly, Helmodius reporteth in his history of Saxony, that Alexander the 3. would in no case acknowledge Frederick to be lawfully admitted, and all because the poor Emperor held the wrong stirrup while his holiness should mount on horseback. But among other authors, it were good to read in this behalf Bernardus, as well in his second book to Eugenius Bishop of Rome, where in conclusion he breaketh out into these words. Thou hast more need (quoth he) to have a Rake in thine hand, than a Sceptre to perform the office of a Prophet: As also in his Epistles, namely 230. where at last speaking of the tyranny of the Bishop of Rome, he maketh an exclamation in this sort. At first indeed ye began to play the Lords but over the Clergy, contrary to the counsel of Peter: and within a while, 
1. Pet. 5.3. 2. Cor. 1.24.  contrary to the advise of Paul (Peter's fellow-Apostle) you will have dominion over the faith of all men. But ye stay not there, ye have taken upon you more, namely, to have a peremptory power in religion itself. Now, what remaineth whereon ye might further encroach, except ye will go about to bring the very Angels under your subjection, etc. What can a man say more than this, whereby we might conceive that any did take upon him the power of God? So that now no man can justly make doubt, but that the Roman Bishop is the head, and chieftain in the kingdom of Antichrist: And that such as embrace and maintain his doctrine, are to be reputed and reckoned in the number of Antichristes.   

Of the place where Antichrist should sit, where it is apparent, that neither mohammed himself, nor his accomplisses be the men, whom the Scripture termeth Antichristes.  
The fifteenth Chapter.  
WE are withal to consider of the place where Antichrist (that is the Prince of this Apostasy and of all that generation) should sit. S. Paul hath endeavoured to determine the same, (but that seemeth to be done by him somewhat obscurely) when he saith he should sit in the Temple of God. But yet great and careful search had been made, what those words of his should signify. Origen upon Math. Hom. 29. by the Temple of God understandeth the Scriptures and word of God. Therefore (saith he) there shall then be in the Church, a false Scripture, for in stead of the true word of God a false doctrine shall prevail. Truth it is: Paul (1. Tim. 4.1.2. etc. and 2. Tim. 3.1.2. etc. & 4.3.) hath plainly avouched, that in the latter times men should departed from the faith, and should embrace and spread abroad devilish doctrine. The which also the very word of Apostasy (which we have before out of Paul taught, should happen under the kingdom of Antichrist) doth sufficiently prove. Again, Austin lib. 23. De Civitate Dei, cap. 19 interpreteth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, For, the Church of God, and not In the Church of God: as if it were written, He shall sit for the Temple: or, in stead of the Church of God. But as for this kind of speech he might have been well enough acquainted with it, out of 1. Cor. 6.19. and 1. Pet. 2.5. where we see that the Temple of God is taken for the people and place where God is worshipped: which by an other name is called the Church. Therefore Antichrist shall sit in the Temple of God, that is, he shall exercise that his power, among the very faithful and children of God. For this defection was to fall out even in the midst of the Church itself. In somuch as they that were the authors and maintainers of the said Apostasy, should notwithstanding boast and vaunt themselves under the name and glorious show of the Church of God: and to make short, they only forsooth, will needs be termed and reputed for the true Church. And that they only are the true Prelates and Bishops of the same. Whereby especially appeareth that which I have often insinuated, namely, that the Sectaries of mohammed, are not the men of whom Paul spoke, and prophesied in this place: although the doctrine of mohammed & of Popery began much about a time. (For mohammed, which was the last of the two, began under Heraclius: and the Papistical tyranny, began somewhat before, under the Emperor Phocas. So that these two Kingdoms being so opposite, & repugnant to Christ's, differ not much above ten years, touching the times of their several beginnings.) But yet seeing the followers of mohammed, do openly renounce the name of Christ's Church, and will at no hand admit, much less pretend that title or calling: and seeing on the contrary side the Papists, do so greedily affect, hold, and appropriate to themselves the style of the Church, the title of the Temple of God, and the name of Catholics: there is none, if he would be accounted of any right judgement, that can make any further doubt, who it is, of whom this place of Paul is to be understood. And this opinion and interpretation of mine is helped hereby, for that the very schoolmen themselves do flatly deny that mohammed is the right Antichrist, or he whom Paul meant in this place. And again, Bernard, over and beside those things which he wrote unto Eugenius Bishop of Rome, and ruler at that time of the Popish Synagogue (wherein it easily appeareth, that he acknowledged the Sea of Rome to be the Seat of Antichrist.) Yet further upon the Canticles Sermon 33. he saith, that Antichrist should be a noon Devil, because he should rise and sit in the South. And as for the situation of Rome, it is toward the South, as by the Geographical description of Climates may easily be proved. Lastly, in the Epistle of the Church of Leodium written to paschal the second Bishop of Rome, and is extant in the second Tom. of the Counsels: it is flatly affirmed, that Rome was meant by Peter under the name of Babylon, 
1. Pet. 5.13.  and that it is at this day the very true and right Babylon.  
And as for that which Viguierus bringeth out of the Comments of his schoolmen, namely, that Antichrist should be borne in Babylon and live in judea, in the Cities of Bethsaida and Corazin: It is very sottish, and is not to be warranted by any place of Scripture: but he like a subtle merchant, was disposed by that means to corrupt the true meaning of that place, and pervert the sense of the Scripture, that so no man might once think of the Pope of Rome.   

That Rome, which is in Italy, and is repaired out of the dust and ruins of the old overthrown City: is the seat or Chair pointed at, and painted out by God himself for Antichrist that should come.  
The sixteenth Chapter.  
But whereas Austin writeth (lib. 20. De Civitate Dei cap. 19) that it is uncertain, and not plainly expressed in the Scripture, in which of the Churches of God Antichrist should sit, as, whether at Rome, or at jerusalem, but only that it is generally said, that he should not sit in the Temple of Idols, but should rule in the midst of God's Church: this saying of Austin, I say, is but feeble, and is at no hand to be yielded unto. For if other places of the Scripture be compared with Paul, we shall find that it is clearly set down, not only in what place generally, but even in what City particularly, Antichrist should sit and strengthen himself, and exercise his power. And that very City is Rome: which to be true, experience and the issue of things (which is the expositor and true accomplishment of this Prophecy) hath and doth sufficiently declare: from whence we may and must, fetch a most plain and clear interpretation of this place, and of certain other obscure and dark speeches in the Revelation.  
Now, that Rome is the place, long since allotted by God, to be the seat of Antichrist, it appeareth hereby: First, whereas the state of Popery is (as I have showed before) nothing else but a lively Image of the old Empire of Rome, such as it was while it kept in Rome and remained Idolatrous: it could not otherwise choose, but that as Rome is the Seat and Metropolitan City for that Empire, so likewise the Chair of this counterfeit and new fourbisht Kingdom, should be planted at Rome, repaired and made new (the which also as Blondus, in his book that treateth of Rome affirmeth, is a very picture, and platform of old Rome restored.)  
Secondly, that place of the Apocal. 17.18. doth most evidently convince it, where it is flatly affirmed, that the seat of the Beast should be That great City, which at that time had rule over all the world, and stood upon seven Hills: which is evident out of the 9 verse of that Chapter, in these words.  
Here is the mind that hath wisdom. The seven heads are seven Mountains, whereon the woman sitteth. Wherein Rome is most certainly and plainly deciphered, which at that time was Mistress of all the world, and was commonly called the 
* Septicollis.  seavenhild City, because it contained within the compass and circuit of her walls, seven Hills. In respect whereof Virgil in the second book of his Georg. handling matters of husbandry, writeth thus.  
This life the old Italians led: both Remus and his brother,  
And so Etruria waxed strong, by this means and no other:  
And so did Rome arise at last, the bravest town of all,  
Which doth enclose seven several hills in compass of her wall.  
And again, in the 6. book of Aenaeados (bringing in Anchises speaking to his son Aenaeas of the acts which Romulus should perform) he saith: 
Behold (my son) by this man's means shall Rome arise on high,  
And stretch her power as far as land, her courage to the Sky:  
That famous Rome, 
The names of these Hills are Capitolinus. Aventinus. Esquilinus. Quirinalis. Viminalis. Palatinus. Caelius.  that goodly town, both stately, stout and tall,  
Which doth environ seven hills in circuit of a wall.   
Thirdly and lastly, this mine assertion receiveth further strength and light from an other place of the Revel. 16.16. if it at least be rightly understood: which is thus. And they gathered them together, into a place called in Hebrew Armageddon. Wherein, this is it which he foretelleth, that all they which should be sent by the false Prophet, that is, by Antichrist, to wage war against GOD and his Saints, which are the faithful: should assemble themselves in a place which is called in Hebrew (indeed after the common manner) Armageddon. But as it ought to be read, Geddon-Harma. That is, where the high place was cut down: as if ye should term it, the Ruin of Rome. For all they that seek the overthrow of Christ's kingdom, in favour of Antichrist, do usually repair to that place, where that ancient, high, and stately Rome sometime stood, and where now new Rome is restored (the very place of old ruinous Rome) together with all that coast, wheresoever any ruin appears of that ancient Rome.  
How is it then, that, all those do especially resort to this place, who perform service to the false Prophet and to the Beast? Marry because even by the decree and appointment of God, both the Beast and his false Prophet, (which is, the man of sin, of whom Paul speaketh) were, and still are, to have their certain abode in that place. Whereby we see that from hence we may most certainly gather and conclude that Antichrist may not sit in any other place at a venture, but only at Rome, that is, in that very place, where sometime that ancient Rome was built, and where now are to be seen the shards and rubbage of that old building. Experience hath proved this to be true: For the Pope sitteth and dwelleth in new Rome, as in the true and proper Metropolitan Chair belonging to his Kingdom. And it is so certain true, that Rome (which is the Metropolitan City in Italy) is the certain seat appointed by God for Antichrist to sit in, that for every choice of a new Prince of this Apostasy, every one that hath interest in that election, must of necessity repair to that place, as it is expressly provided for in the 6. of the decretals. Lastly, that City is the shop, where all mischievous counsels, and pestilent practices against the Church of God, are devised, which after are in most despiteful manner put in execution against the Saints of God: and to conclude, she is the Princely palace of the papistical kingdom, and of Antichrist himself, and that so limited and appointed by the full and general consent of all the rout and rabble of that traitorous generation. For why are the Popes of Rome, (who retain still their power and authority over their Antichristian Churches, wheresoever they shall become) more tied, to be, and settle at Rome, then either at Bononie, or Avenion, or Viterbie, or Paris, or Venice, the which notwithstanding are very great and famous Cities, and in respect of commodities, requisite for the maintenance of our life, and of great concourse in way of traffic and merchandise, are to be preferred far above Rome, or all the soil and territory belonging unto Rome? If hereunto it be said, that the reason thereof is, because the Pope is Bishop of Rome: I answer, that they who use to give dispensations to others, that they may be non-residents, and discontinue from their proper Bishoprics, may become non-residents themselves if they will, and, as they term it, despence with themselves in that point, and so use their own liberty. Again, when as the abode of this Roman Bishop was for the space of 70. whole years together continued at Avenion, was not the Pope in all that while Bishop of Rome, as well as now he is, although he were not at Rome? Stephen, Bishop of Rome, what time as he made so often journeys to Pipin King of France, when as he was so shrewdly molested by the Lombard's that were deadly enemies unto the Sea of Rome, when I say, he went so oft, and stayed so long in France, I trust he ceased not in the mean time to be Bishop of Rome, therefore that reason is of no force. But in truth, the very reason why Rome, rather than any other place in the world, or then any other City, how famous so ever (as Alexandria, Antioch, jerusalem, Constantinople sometime were: and as Venice, Florence, Bononie, Paris, Antwerp, Avenion, London, now are) should be the fi●te and certain seat of this kingdom of Popery and of Antichrist, is, because the word and prophecy which the Spirit of God had given out unto john touching the place of Antichrist, must needs be fulfiled: for the place of this so detestable a Sea, was expressly limited and laid out, namely, to be in that precinct, where that ancient, famous, and stately Rome sometime stood. Now this could not possibly come to pass, before that old and noble Rome, which was the place of the Idolatrous Empire, was overthrown. For this place is called Geddon, that is, a rasing, Harma, of the high place. And thus it could not be termed, but after such time as that high Rome was sacked: which was thoroughly performed by the Goths, before the chair of Antichrist was in that place erected. For the Bishops of Rome never challenged unto themselves the name of Universal Bishop, or took upon them such power of Antichrist, before that old Rome was quite defaced. Indeed, she was often before surprised, and ransanckt, but in the end, she was by the Goths brought to utter ruin, when once the Roman Empire was translated thence unto Constantinople. For to let pass that she was once taken by the Frenchmen, (because indeed that makes nothing for this purpose,) after this prophecy of john, she was surprised thrice, and at last, according to this decree of God, laid flat in the dust: the first whereof was performed by the Goths, while Arcadius and Honorius were Emperors, in the year of our Lord 414. but then she was not clean overturned: the second was by the Vandals, Marcianus being Emperor Anno 449. but neither as yet was she destroyed: the third and last was, when justinian the first was Emperor, under the conduct of Totitas, King of the Goths, which was that final overthrow, and utter ruin of Rome, whereof that place of the Revelation is directly to be understood: for then indeed she was foully handled, then was she turned clean topsie-turnie, then were her walls beaten down, then was she so terribly set on fire, that the raging flames thereof made havoc for the space of forty days together, in so much, as it consumed the whole City in the year 540. but somewhat before that time, namely, from the year 534. (as Onuph. lib. 3. Fast. observeth) by means of the wars wherewith they were continually afflicted by the Goths, they had clean left off their custom of creating yearly new Consuls at Rome, and in the Western parts, namely, under the Empire of justinian the first, and after the Consulship (which was the last) of Decius, Theodorus Paulinus. And after that, in process of time, the Roman Bishop under the Empire of Phocas, began to usurp and take upon him that proud style, to be termed the universal Bishop of the whole world. So we see that after the said ruin of Rome, he sits me with that stately title in that very place where old Rome was, about the year of our Lord 600.  
True it is, that Constans, the second Emperor of Constantinople, Nephew unto Heraclius, endeavoured his best to restore the Empire, and accustomed dignity, unto Rome again: and so likewise after him would other Emperors, as the Italians, Berengarius, yea, and some Popes themselves (as Sigonius reporteth) but they could not, for the secret counsel of God was against it: so that meet it was, and so it ought to be, that she should remain in rags, and heaps of rubbish, that according to the Prophecy even of Sibylla, Rome might become a 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  ruin, and she that was 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  renowned, should afterward be drowned, in so much, as such as are not well acquainted with the City, might seek for Rome, being in the midst of her.  
Again, if we regard the men and the manners of the Citizens, and inhabitants of this new Rome repaired, we shall find that both they and their disposition, are very fit and agreeing with the kingdom of Antichrist, the which I had rather should be set out by S. Bernard, (who was a great maintainer all the time of his life of the Roman dignity) then by me. He therefore, Lib. 4. de considerate. ad Eugenium 3. Papam, cap. 1. writeth thus of the Romans. They are the men (saith he) that have the doing in all things that concern the Popedom: but what is more apparently known to the world, than the frowardness and insolency of that nation? a people not pliable to peace, trained up in tumults: a nation fierce, cruel, intractable, never yielding but where it is not able to resist: what one among a thousand shall ye find in that City, that will prefer ye to the Popedom, without a present bribe or hope of reward? try me (if ye will) whether I have any skill or knowledge of their behaviour. They are principally wise to do a mischief, but stark fools to do any good: they are hated both of God and men, as having offered injury and violence to them both. Impious they are against God, foolhardy in matters of religion, seditious among themselves, envious to their near neighbours, discourteous and currish toward Strangers and Foreigners: themselves loving no man, are beloved of none, and seeing they would be feared of all men, it can not be but they should stand in fear of all. They be such as can not abide to be inferiors, and yet know not how to behave themselves in superiority: treacherous and unfaithful they are toward their betters; proud and untolerable toward their inferiors. Impudent they are in begging, and insolent in denying: importunate in upseeking, never quiet till they are sped, and most unthankful when they have obtained. They have taught their tongues to boast of Mountains, when they mean to perform as small matters as Moale-hills: plentiful in promises, but as sparing in performance: smooth-tonged flatterers, and dogged backbiters: mealemouthed dissemblers, and despiteful traitors. Thus far that famous Doctor Bernard, of Roman manners. But before the days of Bernard, one Saluianus, Bishop of 
* A City in France.  Marseill, (who lived Anno Domini 480.) in his Book De providentia Dei, writeth thus of those men: Therefore (saith he) the name of a Roman Citizen, was sometime not only in high price, but obtained also at a great price: but it is now voluntarily refused, yea, abandoned of all men, in so much as it is not only counted contemptible, but abominable. Now, can there be a greater proof of the impiety of Rome then this, that many men of good calling (to whom otherwise the flourishing state of Rome should be a credit and dignity) should notwithstanding in regard of the wickedness & cruelty of Rome, be glad to renounce the name of Romans? thus far Saluianus. Now these fellows, in process of time proved never a whit better: nay, another bird of their own nest, and one greatly accounted of among them, I mean Mantuan, speaketh thus of them, Practise ye may at Rome what you will, save godliness only?  
But touching that place of the Revelation, Cap. 16.16. that it ought so to be reformed and read as I have set down Geddon-Harma I learned of joseph Scaliger, a man very excellent in antiquities and other knowledge. For it is certain that those words were written thus in Hebrew Geddon-Harma, & therefore according to the manner of the Hebrews, we must in reading the words go from the right hand, toward the left: but the Notary, who afterward exemplified the words, when they were translated out of the Hebrew, into Greek or Latin, following the order that is usual with the Greeks and Latins in their reading, and so beginning at the left hand, proceeding to the right, put down Harmageddon in stead of Geddon-Harma.  
Now this place of the Revelation is taken and applied (although some think otherwise) in resemblance and imitation of that which is written, Daniel 4.11. in these words, Hew down the tree, where the word Geddon is first, and then Harma followeth next. And that Hebrew word Harma, signifieth among the Hebrews an high place, or (as Jerome would have it) a porch, or as may be gathered out of judges 1.17. a place destroyed: and being written with an asperation, the letter (H) before it, a stately and famous City, such as old Rome was. Lastly in the very word there is an allusion unto the name of Rome, being written in Hebrew, which is expressed with the very same pricks, letters and all. So doth Jerome think, Isa. 21.11. that in the word Romés, Rome was alluded unto. So john Mercer, a very skilful man in the Hebrew tongue, upon the Cant. 4.6. thinketh that in the word Mor, allusion was added unto the mount Moria, which was one of the heads of Zion hill. Very certain it is, that the allusion or resemblance is very fit & proper, in that Roma should be termed Horma, that is, that high and stately place, whether ye respect the hills and situation of the soil, wherein it was built and reared, at what time john wrote these things: or the bruit and fame that went of it, because that City was more glorious than any other, and was counted (as Austin speaketh) the Lady and Mistress of the whole world, yea, even Virgil in the first of his Eclog. testifieth hereof in this manner: 
I like a fool did liken Rome (friend Melib.) to a Village,  
And to our simple country town that stands by plough & tillage,  
But she doth shadow all the rest, and shows her head far higher  
Than doth the Cedar tree exceed the Bramble and the Briar.   
And again: 
That royal Rome that spreads her power abroad both far and nigh,  
(As far as doth the Ocean sea) her glory to the sky.   
Upon all these evidences we may boldly give sentence, that the seat of Antichrist, the place whereunto all resort that fight against God, is expressly determined and set down, and that is Rome, which at this day standeth, but built upon the grave, ruins, and ashes of that ancient and famous Rome, which was laid in the dust by the Goths: that is, which is seen to be re-edified and inhabited again, in the very place where the former proud City was overthrown. Re-edified, I say, but to a clean contrary purpose to that of the restoring of the second jerusalem, after the captivity of Babylon, which likewise was reared again in place of the old. For, jerusalem was renewed, to the end that God again might therein be served: but this Rome was new raised, that God again should therein be blasphemed.   

In what respect the assemblies of the Papists and of Antichrist, are called the Temple and Church of God: wherein answer is made to many of their objections.  
The seventeenth Chapter.  
NOw this question is great, and right worthy the handling, namely, how and in what sense Paul gives the name of the Church unto this defection or Apostasy, and the name of the temple of God, unto that company and crew of the backsliders. Is Popery the Church of God, may one say? Indeed this point hath troubled, and still doth trouble many, and those not unlearned, who are therefore kept still in Popery, for that they think and esteem the same as the Church of God, although corrupt, and having blemishes. Now for the better clearing of this matter, we must thus distinguish. Things that are called after one and the self-same name, and have a resemblance or likelihood, the one of the other, they are either just of the same nature and property, or else they agree but in part, or in some respect.  
This may be perceived in the state of mankind. For although all that bear the name of men, are so called, for that they are creatures endued with reason, yet among them, some there are, who but in respect only, may seem justly to be so called, as namely, fools, and monstrously misshapen creatures, which rather resemble beasts than men. But, on the other side, some there are, who in full measure, and absolute manner, deserve to be so termed, in regard of the perfect use they have of reason. Again it may be perceived in the condition of an house, for whereas, (to speak properly) that is to be termed an house, which consisteth of a roof, walls, and foundation, framed and compact together, to withstand the violence and annoyance of the weather: yet some houses there are which perform not thus much in good and perfect sort, as being faulty in the roof, or decayed in the walls: and some again there are that perform it fully. Therefore the former are termed houses but in part, which Logicians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in some respect: and these latter, simply good, as they speak, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, absolute. Now the cause why these things which be not so absolute and perfect, are notwithstanding termed as the other are, is this, for that these imperfect things have a kind of nature and similitude, in a sort answerable unto the other perfect things whereof they bear the name. For there are more things in the world then several names whereby to term them, neither is every thing called with a proper or peculiar word belonging to it, whereby it cometh to pass, that one and the self-same name is attributed unto several things, and yet not altogether in the very same sense. Therefore this kind of naming is not single or simple, (as the Schoolmen speak) but double and doubtful. And even so it falleth out in the word Church, which is indifferently given both to the true, and false Church. For if we have an eye to the true & proper definition of a Church, we shall find that it will agree only with the true Church: the definition whereof, may be this. A company of the faithful which serve God sincerely, and retain among them the public marks of their adoption, which himself did institute, as the sacred word, the Sacraments, and discipline: whereby it falleth out, that by these three notes, as being her true and proper badges, the true Church of God doth consist, is marked out and severed from the erroneous and false Church, to wit, by the true worship of God, which is framed as himself hath ordained in his holy word, (joh. 10.25. My sheep hear my voice) by the sincere use of the Sacraments, which God himself appointed: and lastly, by due discipline and correction of manners. Look therefore what society and company of men have not these marks among them, I mean none of them at all, it cannot be called the Church of God: but if it have but one of those notes, then is it called a Church; but only in some respect. But look what congregation retaineth more of these marks, the same may with better right be called a Church, than that which hath fewer. Now, if we shall make search after these marks in the state of Popery, we shall find, that the same may be called a Church: but only in respect, because it observeth and retaineth but a very dead, and dark print of the former notes: namely, the use and mark of one Sacrament, to wit, Baptism: the which by the special providence of God, remained (touching the substance of it) uncorrupt, even in the darkest time of Popery: but touching the accidents or circumstances used in the administration of it, it was altogether defiled, corrupt, and profaned. Therefore the kingdom of Popery and of Antichrist is the Church of God, but depending, as it were by one poor mark, and a silly slender thread. But as for the congregations of the Gospel, they are rightly and simply termed the true Church of God, which is by all these marks to be discerned by the world, and resorted unto by the faithful. The like difference was once between the kingdom of Judah and Israel, in the last whereof was retained Circumcision only, lest that the mark of their adoption by God, should be clean put out among them. Again, the same discrepance is to be seen between that house which we use for our daily mansion, where we have our household, and all things necessary about us: and between an old tottering Cottage, wherein sometime we dwelled, but after left it and let it lie desolate: for we use to call them both our houses: but to speak properly, that only is to be accounted our house, which presently we inhabit, and not that which we have in such sort given over. But hereunto objection is made in this sort: if Popery be the Church of God, then is it the Spouse of Christ: and if his Spouse, then is there none other assemblies that may be taken for the Church of God: For no man either may or can have two wives: therefore it is meet ye should adjoin yourselves unto the congregations of the Papists? Whereunto I answer, that there is but one Church, (namely, that only which is the true Church of God) which is to be reputed for the Spouse of Christ: as for the other assemblies, they are to be counted but Harlots. And as Austin speaketh lib. 1. contra. Donat. cap. 10. Whatsoever the assemblies even of the very Heretics and Schismatics, have among them agreeing with the word of God; that the true Church of God acknowledgeth, and challengeth as properly belonging unto her: for all other congregations are so far forth to be approved as they do consent with the true Church: and so much to be disproved as they disagree from the same. Therefore the state of Popery, in as much as it swerveth from the true Church, and is flat Papism, may as justly be termed the Spouse of Christ, as that woman that was married long ago, but afterwards put from her husband for adultery by her committed, may be called his wife: who although she received long since the bill of Divorcement, & that all duties of marriage ceased between him & her, yet, in regard of some Rings, which it pleaseth her still to wear, which were once pledges between them of former marriage, is termed sometime by the name of a wife. Therefore we acknowledge that to be most true, which is written Math. 24.28. Where the dead bodies are, thither will the eagle's resort. So every man ought to adjoin himself to that congregation which is the Church of God: But this I say, that this must be understood of the true, & not of the false Church: And that that is the true Church of God, wherein either all the former marks, or at least the principal & chief of them are to be found apparent. But look in what assemblies the traditions of men are urged, in stead of the pure word of God, & in stead of his true worship, mere Idolatry is maintained: in stead of the true Sacraments of Christ, the devices of men are foisted in (all which we see openly practised in Popery:) we utterly deny that those companies are the Church of God, or that they are the same society whereunto Christ would, or willed us to resort. Lastly, whereas commonly we say, that the promises of God do belong unto the Church: that also we hold, is to be understood only of the true Church, & at no hand either of the Papistical or heretical Synagogue.  
Now, out of this that hath been said, it is easily to be gathered, that those are not to be accounted Schismatics, that renounce Popery, because that in so doing they do not departed from the true Church of God: (from which whosoever starteth is justly to be charged with making of a Schism) but rather they are to be acknowledged for such as have severed themselves from that blasphemous Apostasy, & cursed crew of Apostates: (that is, from a disguised mark or vizard of the Church) in which action of theirs, they are as greatly to be commended, as those that with all speed rid themselves from filthy & infectious places. But if hereunto the Papists make reply (as they are obstinate in maintaining their errors) and say, yea, but ye were baptised in this Church of ours, why therefore are ye not either rebaptized, or else why do you not continue in, and reverence that Church wherein ye were baptised, and whereunto at first ye gave up your names? I answer, it needeth not that we should be baptised again, in as much as we have once already been sprinkled with Christian baptism: the which Sacrament (as I have already showed) touching the substance & material point of it, was kept & continued among the Papists. Therefore having already received the Baptism of Christ, we are not again to be new Christened. Austin hath often answered to this effect to the Donatists. And yet notwithstanding, we neither might, nor may for all this, continue still in the Popish Church: neither is it perjury, or Apostasy from him, to whom we gave up our names, if we abandon their societies. For in our Baptism, (the outward signs whereof we received at the hands of the Papists themselves) we gave not our names to the Pope: but to Christ, into whose name also we were at that time incorporate, being thence called Christians: him we professed, and acknowledged to be the guide of our faith, and not men, not the Pope, nor any Bishop: but we, partly through the great unfaithfulness, and partly through the ignorance of our Pastoral teachers, were (and that a great while together) carried from our Captain Christ jesus. And so in the dark ignorance of our blind understandings, by them so besotted, we followed the Pope in stead of our Saviour. But now having the eyes of our minds lightened, through God's gracious goodness, we see and acknowledge our error. And therefore with all our hearts in sincere affections, we up-seeke, with purpose ever after to stick to our first and true Captain, to whom only we gave up our names, to wit, Christ jesus. Austin in his 40. treatise upon the Gospel of S. john, saith, we are God's coin: but being his money, we were carried straggling from his treasury: and through our fault, the print which he had stamped in us was worn out. At last he came and reformed that, which himself before had formed in us. Now I pray, call ye this treachery for a man to up-seeke his General, and his Banner, the which for a time through ignorance he had lost? Or is this to be a Renegade? If any man think this answer of ours not to be so currant: let him hear Austin in his sixth treatise upon the Gospel of S. john, speaking thus unto those that were baptised by the Donatists. Hold thou (saith he) that which thou hast already received: it is not altered, it is only acknowledged, it is the stamp of my Lord and King: it shall be no point of sacrilege in me, I do but reform the straggler, I do not temper with the stamp. For such as john had first baptised, Christ did after admit unto him. And by baptism we become their Disciples, in whose name we are baptised. 1. Cor. 1.13. But if they further object and say, that, if we deny the Papism to be the Church of God, because it hath some corruptions: and in regard of some ill behaviours that are amongst them, we shall in so doing fall into the error of the Donatists, who would acknowledge no congregation to be the lawful Church of God, which had in it any imperfection or blemish at all: I answer, that in the profession of Popery, we do not respect the lewd demeanours and dispositions of men: neither do we in consideration thereof deny it to be the true Church of God: but we weigh the unlawfulness or pollution of the thing itself, the doctrine they teach, the nature of their Church, and the very groundwork whereupon it standeth, and finding that it is not the same whereupon the true Church is established, we cannot yield, that Popery is the true Church of God.   

Of the time of the coming of Antichrist. And first, that it is plainly to be gathered out of the Scriptures that he was not to be revealed before the Roman Empire should begin to totter, and that the kingdom of Christ should by the preaching of the Gospel begin to grow and increase.  
The eighteenth Chapter.  
THe fourth point that is to be considered in this discourse, is touching the time of Antichrist: which is a point worthy, nay, necessary to be known, that so Antichrist might the better be descried and avoided. Now, touching the time of his said coming, such as have written thereof are of divers opinions. For one Arabianus, (as Platina reporteth in the life of Victor) affirmed and taught that even then in the days of the Emperor Severus, Antichrist was risen. And hereunto was he persuaded by the view of the corrupt manners of the Church, & by sight of an infinite number of heresies, which them were sprung up. But (to make short) Paul determineth fully of this matter, when he saith, that then Antichrist was to be made known and manifest, when that which hindered was once taken out of the way: For ye know (saith he) what it is that withholdeth: his words are (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) which now hindereth or with-houldeth. Now, great search hath been made what those words should signify. For, some do take them in such sense, as if thereby were meant, the Roman Empire: and some, as if nothing but the publishing of the Gospel were thereby to be understood, which was first to be spread over the face of the whole earth: which opinions although they seem to be divers & repugnant the one to the other, yet they may be well, and that easily reconciled. For we shall find either of them true, if we consider advisedly of the matter: For both of them came to pass before the kingdom of Antichrist (whereof now we speak) was settled & established: I mean both the overthrow of the Roman Empire, & the propagation of the Gospel over all the world. This reconcilement of these two opinions, and this exposition of mine, is confirmed by a very plain place of Daniel. cap. 2.34. & 44 & 7.13. The words whereof are these. cap. 2.34.  
verse 34 Thou didst behold it so, till a stone was cut out of the mountain without hands, which smote the Image upon his feet that were of iron and clay, and broke them to pieces.  
verse 44 And in the days of those Kings shall that God of heaven set up a kingdom, which shall never be destroyed, and this people shall not be given to an other people, but it shall break and destroy all these kingdoms, and it shall stand for ever.  Cap. 7.13. 
I beheld in visions by night, and lo, one like the son of man came in the clouds of heaven, and  
that this one speech and assertion is sufficient to show, that Austin was never the author of that book, seeing that in his time, neither were the French Kings so famously known, neither was the Empire sustained by the Frenchmen, which began long after in the days of the Emperor Valence. Now out of all these things which have been spoken, that is gathered, and concluded which I have affirmed, namely, that both the Gospel was first to be preached, and the Roman Empire to be diminished, before that the Kingdom of Antichrist could plainly be descried or established. And touching this overthrow of the Roman Empire, Paul hath indeed made some signification of it, but somewhat obscurely, and that he seemeth to have done in two respects: first, for that he spoke unto Christians, and those that were not ignorant of this prophecy, and of this piece of work: for they had heard the Apostles in their public preachings in the Churches, often handling that matter, as it appeareth by their writings. Secondly, to the end that none should thereby take displeasure: or that any danger should thereby grow unto the Church from the Roman Emperors, for that some of the Christians should seem to prognosticate, and heartily wish their destruction. But although Paul had utterly concealed this point, yet it might sufficiently be understood out of Daniel the 2. and 7. that such a thing should come to pass.  
Yet that place of john, 1. john. 2. seemeth to make against both this mine assertion, and also this place of Paul, wherein john affirmeth, that in his days Antichrist was already come. But unto this place of john, an answer may be easily made, namely, that the foundations and groundworks of this kingdom and Apostasy, were indeed long ago framed, by means of heresies and heretics, but yet the whole frame and building of the said state and kingdom, was then at last reared aloft in stature and strength, to the view and open sight of all men, after that the kingdom of Christ began to be proclaimed, and the Roman Empire to be reversed.   

That the time of the coming of Antichrist, wherein he should seat and settle himself in the Church, was by the Spirit of God prescicely set down to be 666. years, from the time that this prophecy of john was made known: the which term of time did expire, much about the reign of Constantine Pogonatus the bearded, an Emperor of Constantinople.  
The twentieth Chapter.  
But in this point concerning the time of the coming of Antichrist, this question (which containeth indeed much more difficulty in it) is moved: whether the time, within the compass whereof, the kingdom of Antichrist was to be erected, be to be found in any place of Scripture certainly set down and determined: wherein, it is very certain, men are of divers judgements. Some deny it flatly. And therefore Austin, lib. 18. De Civitate Dei, Cap. 25. & 53. saith, that that time is altogether hidden, and unknown, and is very earnest herein, that neither the month, nor the year, nor the time of his coming, and of his kingdom, can be learned. But they that are of that opinion, seem to be deceived: and herein they err, for that they unskillfully, and falsely do attribute those things unto one man (as I have declared) whom they take should be the only Antichrist, which are to be understood of the whole state and body of Antichrist. But, that which the Scripture doth in plentiful manner deliver touching the kingdom of Antichrist, is to be taken of a whole beadroll of men, and of a long succession of matters and times. Some therefore are of another judgement, namely, that the time is expressly set down and determined, wherein the said kingdom of Antichrist should begin: and yet even herein also some dissent from others. For some think that the year 1000 is the prefixed time, some 500 others 400. after the birth of Christ: but seeing that all these, because for their assertions they ground upon no certain and direct place of the holy Scriptures, but rest only upon doubtful conjectures of their own framing, we will take an other, and that a more sure course, grounding ourselves (except I be deceived) upon a more firm foundation. For if we mark well what the Spirit of God in the Revelation hath delivered, we shall find that the time wherein the state of this Apostasy was to be established, is expressly set down. And that time in very truth is not so much to be reckoned from the time of Christ's passion or birth, as from the time wherein this point of prophecy was revealed unto john, which falleth out in the year 666. as appeareth out of the Revelation, Cap. 13.18. although Irenaeus doth write, Lib. 5. cap. 25. that this place of Scripture hath been notably corrupted, the words whereof are these: verse 18 Hear is wisdom. Let him that hath understanding, count the number of the Beast, for it is the number of a man, and his number is six hundredth threescore and six.  
I have said already, 
* Chap. 7.  that these words, The number of a man, are not to be understood of any magical or mystical word, which by the arithmetical computation of the letters therein comprised, would yield the just number of 666. For this manner of noting out a time, is altogether strange and unknown in the holy Scriptures. And to be short, it is more meet and agreeing with the brainsick Cabalists, then proper to the Spirit of God. In the which odd faculty, although Irenaeus sometime took some painful study, yet he derided the same in Valentinian, Lib. 2. cap. 40. Again, those that have waded therein, (as did Irenaeus and others) we see how uncertain they are in themselves, and how repugnant the one to the other: for look how many heads there are among them, so many several judgements shall we find.  
Now the cause why they all stumble especially upon this stone, is, for that they do not attentively mark the very words of john: and yet the Spirit of God in that place speaketh very simply and plainly. For after he had foretold the state of Antichrist in the said 13. Chapter, and also described what manner of one he should be: he also in plain sort did set down the time, wherein all those things should be fulfilled, namely, the year 666. which he termeth the number of a man, that is a plain number, and easy to be known, not hard to be reckoned, (even as in Esay, Cap. 8.1. a writing that is plain and easy, is called the pen of a man,) and in such sort to be counted, as men usually in those days were accustomed to number. And these years begin not at the time of Christ's birth, but, rather of his suffering, and from the time of john. Therefore the Spirit of God telleth us, that in the supputation of these years, we must use the ordinary, and common kind of reckoning then practised. And the reason why the Spirit of God is so careful about advertising us hereof, is, lest when question is made of the coming of Antichrist, we should think that those years were in such sort to be counted, as in Daniel Cap. 9.25. where the years of Christ's coming are reckoned by weeks of years: for we should be deceived if we should take that course. Truth it is, that God would have the time and coming, as of Christ, so of Antichrist, expressly set down unto us, but yet both of them after a divers manner of reckoning. For the time of the coming of Christ, was to be counted among the jews by weeks of years: but the time of the coming of Antichrist, by a familiar, popular, and common kind of numbering, such as all men did ordinarily use. For that kind of coumpting by weeks of years, is intricate, hard, and not so familiarly known unto every man: but this manner of reckoning, which is, by adding of year unto year, is usual, and truly, very plain and common. God used the former, when he dealt with the jews, among whom, the number of seven, was a solemn matter, and religiously accounted of, and who were already accustomed to observe and count many things by multiplication of seven weeks, as namely, the years of jubilee. But he used this latter, being more common, which is done, by adding each several year, as it followed in succession unto that, that went next before, when he had to do with the Gentiles, among whom, the Church was to be planted, and with whom, that solemnity of sevens, or weeks of years, were never known nor practised, but only this other common manner, whereby they only added every year as it followed, unto those that were passed, and went before.  
Again, the Interpreters of Daniel, Cap. 9 bring another reason, why God, in pointing and limiting out the time of the coming of Christ (wherein the great comfort of the jews should consist) used rather the number of sevens, namely, to the end that he might compare the time of their exile and banishment, which was, by the space of seventy years, with the time of their comfort, and his mercy towards them which should ensue, which was seven times seventy years, that is 490. which number of years, those seventy weeks prescribed by Daniel do amount unto.  
Then after this sort must we number the years, & count the time of the Beasts coming, because the Spirit of God himself doth prescribe unto us the same manner: whereby it falleth out, that that time wherein the kingdom and state of Antichrist began publicly, openly, and that especially to be framed, and set up in the Church of God, was in the year after Christ 666. Although withal I am not ignorant, that after the time of Christ, there were divers kinds of supputation of years in the Church of God, while some began to reckon at the conception of Christ, others reckon at the government of Alexander, and some again reckon from the first year of Dioclesian's Empire: but verily, I myself do think, that in this place, those 666. years are to be reckoned, both from the death of Christ, and from the time that this prophecy was revealed in: and especially for the more easy and ready reckoning, let us begin to reckon from the time of Christ's suffering, so in the 666. year after his Passion, that blasphemous kingdom of Antichrist, whereof the Spirit of God had forewarned, had openly, and everywhere seized upon the Church of God. Most certain it is, that at that very time, and in that very year, the Papistical and execrable Mass, a very defacing and blotting out of the death of Christ, began everywhere privately in Churches to be celebrated in the Latin tongue, as Bale writeth in the first of his Centuries, Cap. 80. namely, in the time of Vitalian Bishop of Rome.  
Again, this number 666. limited for the revealing of Antichrist, may seem to some to be so set by God, for that it containeth about the third part of those two thousand years, wherein some think the world shall stand and continue, from the time of Christ, unto the end of the world, only there is a little overplus of years in this multiplication over and above the just number of 2000 and those are to be allowed to this end and purpose, that Antichrist might have a time wherein he should reign, and after have a fall. But touching this which I have affirmed of the numbering of 666. years: how true it is, let us now more attentively consider. For the issue of things, and the accomplishment of the Prophecy itself, aught to be accounted an omni-sufficient witness and proof of mine assertion. The which, that it may the better appear, this I say, and affirm, that it is most certain, and out of all controversy, that the strongest bulwark, or rather groundwork of the Antichristian kingdom, began then publicly, and in very deed to be laid, and to be reared up in the midst of the Church, when one only man, by the public consent of Christians, began to be called and acknowledged by the name of Bishop of Bishops, or, Universal Bishop: and this began, and that by the authority and will of the Emperor himself, about the year of our Lord six hundred and four, as is manifest out of Chronicles.  
For Boniface the 3. Bishop of Rome, was pronounced by the Emperor Phocas (as I have showed before) universal Pope and Bishop of all the world, and that with this prerogative, that this privilege to him granted, should continue for ever to his successors being Bishops of Rome and there seated. This was done by Phocas in the first year of his reign, which is reckoned by all Historiographers to be the year of our Lord 603. Neither did Phocas deal thus liberally with the Roman Bishop for nothing: For whereas the said Phocas had villainously murdered his predecessor Mauritius the Emperor: by this so bountiful a bribe bestowed on the Roman Bishops (who always could do much in the City with the people of Rome) he redeemed, and so recovered the favour of the people, by the help and commendation of the said Bishop. For before the people of Rome bore deadly hatred against this Phocas, for the butcherly murder so treacherously performed by him upon Mauritius; and in regard thereof they would none of him for their Emperor. Therefore by the industry of this Boniface Bishop, in way of recompense of so liberal a largesse, Phocas was brought in favour with the people of Rome: who thereupon began in solemn sort to cry, God save the Emperor. It may peradventure be supposed also, that Phocas was moved hereunto, in regard of a constitution of justinian, (which is to be read. lib. 2. Novella. 131.) concerning the four holy Counsels, where the Emperor willeth the Bishop of Rome to sit first in the Synod, and the Bishop of Constantinople after him in the second place. Now, touching this privilege granted by Phocas, it was afterward confirmed in a Synod assembled at Rome, under the said Boniface the 3. Anno 607. as Sigisbertus affirmeth. The which Synod consisted of three score and two Bishops, thirty Priests, and three Deacons, wherein there was full power granted to the Bishop of Rome, to ratify and disannul the election of other Bishops. After that, in the Synod of Africa (which was near about this time, and was assembled under Constance the Emperor, nephew unto Heraclius) this title and inscription was made him: Unto Theodor Bishop of Rome, advanced to the top of the holy Apostolic dignity, unto the holy Father of Fathers, to Theodor the Pope, & highest Prince of all Prelates: the Synod of Africa▪ etc.  
Thus than we have found out the foundations of this Antichristian Apostasy and perjured state (described here by Paul) publicly laid, about the year of our Lord 604. but yet we see that here wants of the former number of years: for it is to be six hundred sixty and six. How then? Forsooth from that time forward the power of this kingdom and of this universal Bishop, that is, of Antichrist, began more and more to encroach, in so much as now, all matters appertaining to the Church of God, began to be directed at his appointment. And to speak briefly, than began the increasing, the parts and the whole constitution and frame of this Apostasy, openly in the face of the Church to be laid out, fashioned, and strengthened even as a little Infant, which being within the mother's belly, receiveth there the knitting together and fashion of his members.  
But as yet the foul puppy (Antichrist) was not fully brought forth. For hitherto the power of this universal Bishop was overshadowed by the authority of the Empire, whereunto as yet he acknowledged himself subject. A proof whereof may be this, that the election of the Bishops of Rome, were yet now by the Emperors of Constantinople ratified and confirmed, and the said Bishops were subject to their censure and reformation, yea and deprivation, and that after the time that Phocas granted them this privilege.  
But at last, after time the authority of the Roman Bishop began to increase in Italy, and the Majesty and power of the Roman Emperor, who kept at Constantinople, began to quail daily more and more, or rather began now to be even at the last cast in Italy: and lastly, when at Rome the Roman Bishops became the emperors Legates or Vicegerents, or rather became carvers for themselves, and began in their own name, and as of their own authority to meddle in Church and Common wealth matters, to dispose of public and private affairs, and by the consent of the people to rule the whole roast: then at last they easily entreated the Constantinopolitan Emperors to yield over unto them (and that by public edict, and under a fair Charter) all that their interest and jurisdiction, which they had over the Roman Bishops: And further, that they would will and command, that whosoever hereafter were by the people and Clergy, elected Bishops of Rome, should forthwith, without any confirmation thereof had from the Emperor, and without sending him a sacred Epistle (as they termed it) whereby they protested unto him their loyalty; be reputed for lawful Bishops of Rome, and be by and by accounted to have all law in their own hands, not subject to the comptroulement or censure of any. Whereby it came to pass, that now the Roman Bishops needed not the confirmation of any, no not the consent and approbation of the Roman Emperor himself (who then kept at Constantinople) but even of their own swinge, as being now become their own men, took upon them that authority, power and dignity. So that from that time forward, the said Bishops began to live as men free from all jurisdiction of the Emperor, that is, without the check or reach of any man or Magistrate whatsoever: yea they began to be counted like unto GOD himself, not to be judged or called into question by any mortal wight. (Canon. nemini. 17. quaest. 3. and Canon. Nemo. quaest. 3.) Now this without doubt may seem to be the full height of the Antichristian kingdom, and without all controversy it is to be so esteemed, especially considering that it was erected, came to light, and obtained so ample authority at such a time. And this so great and overspreading power of the Roman Bishop, whereby he was exempted from all censure and jurisdiction of the Empire, was granted first unto him by Constantine Pogonatus the bearded, an Emperor of Constantinople, whose reign is reckoned to be about the year 666. or as some reckon 668. But yet Charles Sigonius (lib. 2. of the kingdom of Italy) had rather refer the grant of this privilege unto the year 684. Howsoever it be, certain it is that Benedict Bishop of Rome, was the first that ever used the benefit of this over-lashing and licentious liberty. And it is an easy matter for a Clerk or Scrivener to miss in the count of a year or two: which is to be reformed by making recourse to the Revelation. For it is well known to all men, what great diversity is sometime found among the Historiographers about the supputation of years and times, and that by reason that the Christian Church hath not always observed one and the same manner of reckoning. Therefore in so great a some as this, it is like enough that a few days should either be added or detracted. Whereby we see it now appeareth, that the kingdom of Antichrist was framed and set up the very same time and year that the spirit of God had foretold: namely, Anno Domini 666.  
And as for the kingdom of mohammed, it began about the year 623. under the Empire of Heraclius, and in the 30. year of his government: So that the kingdoms of Antichrist and Mahumet differ not much touching the time of their rising. And as for this of Mahumet, it increased so mightily in a small space, namely, within the compass of 32. years: that by means of his Galleys & Navy, he suddenly brought under his subjection the greatest part of Asia the great, Phoenicia, and part of Africa in the time of Constance, the son of Constantine the younger, nephew to Heraclius. Anno Domini 655. So that we see, the former year and number of 666. mentioned in the Apocal. cannot appertain to the kingdom of Mahumet. And as for the kingdom of Antichrist, it did neither so speedily nor so easily spread itself abroad as did that of Mahumet.   

That those thousand years after which it is said Satan should be loosed: cannot appertain to the time of the coming of Antichrist.  
The 21. Chapter.  
YEt there is one thing more, which as it may seem, may be objected unto that, that hath been spoken. And that is Revelation 20.2. & 7. where it is written that after a thousand years Satan should be let lose, and should trouble the whole world, and gather together Gog and Magog. That is, the Gentiles, aliaunts and strangers from the Church of God, to make war against her. Some therefore suppose; that by this place, rather, the time of the coming and kingdom of Antichrist is set down and limited. But how variable and divers the interpretation and judgements of the ancient writers have been touching the sense and meaning of that place, appeareth by Austin lib. 20. De Civitate Dei cap. 8. 9 & lib. 21. cap. 22. Yet I will speak what I think, and which, after advised consideration had of all things, touching that place, I suppose is to be determined thereof, namely, that those thousand years (as is evident, most manifestly, even by the event) do not a whit concern or set out the time of the coming of Antichrist: but rather that they are to be reckoned and accounted, after that the said number of years of 666. were once expired. Whereby it cometh to pass, that by succession, in this sort, of times, we have plainly set down unto us, what shall fall out and be performed, almost to the end of the world. For before the said thousand years were to take place, those things should be accomplished which were spoken of Cap. 16.12. namely, that Euphrates should be dried up, and a way opened for the Kings of the East to come and make invasion upon those Territories and Countries, which were before subject to the Romish jurisdiction. Which surely is come to pass: For undoubtedly those Kings of the East, which passed through Euphrates, being dried up, (that is, which gave them easy passage through the midst of her Channel) and surprised the Segniories; that belonged to the Roman Empire, were the Turks. Therefore it must needs be that the Turks Empire, should first be raised before those thousand years could be fulfilled. But if we begin to count those years from the time of Christ's suffering: then assuredly before the original of the Turks (which is reckoned to be about the year after Christ one thousand two hundred) those thousand years will be fully expired, and so the apocalypse, that is, the prophecy of the Spirit of GOD, shall seem false. The which but once to think, is extreme impiety. Wherefore, I am still of the mind I was of, and begin to reckon those 1000 years from the year six hundred sixty six: which two numbers being put together amount unto one thousand six hundred sixty six. After which term of time, those things are then to come to pass and be fulfilled: which the Spirit of GOD in the 19 of the Revelation, and the Chapters following hath laid open: although withal I know it to be wicked to appoint, or search, after the very time and moment of the latter judgement, Acts. 1.7. Neither have I that drift, or purpose in this mine assertion.   

That the practices which were used to frame and set up the kingdom of Antichrist, were devilish and deceitful.  
The 22. Chapter.  
THese points being thus made plain, we are now to lay open the means and steps whereby Antichrist was crept up by little and little, and whereby Satan was to finish and bring to perfection this work of his. And although the same for the most part are already touched in that that goes before, yet Paul hath briefly expressed the same, when in a word he termeth all this mischievous work A mystery. For thereby he showeth, that so great a wickedness should be practised, and performed by Satan, covertly, craftily, closely, and subtly. For by the word (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) A mystery, no excellency is showed of that devilish and Apostatical doctrine, but only the craft and deceit of the work-maister, and author of this kingdom, (who is that old Dragon and Serpent, who also is called the Devil, Revelation 20.2.) and yet some take this word Mysterium, in such sense, as though Paul had therein of purpose affected to express the great Antithesis, or contrariety that is between the doctrine of Christ and of Antichrist. That as the sacred Gospel of GOD is in very many places of the Scripture called in way of praise and commendation A mystery: So Antichrist should also term his pestilent and damnable doctrine, by the very self-same name of A mystery: whereby it might seem to carry the greater countenance of holiness and majesty amongst men, and so be the more plausibly received. And certain it is, Revela. 17.5. that the Beast which representeth Antichrist should put upon his most wicked Superstitions the name of A mystery. And this majesty and solemn title he pretendeth to add credit unto his false doctrine, and also to the end men should not make too narrow search into these matters, and at last indeed espy them what they are. And truly this strong kind of delusion, was derived unto the Papists (as many things else were) from the very Heathen themselves, who cloaked their Ceremonies of Bacchus, their abominable Church-rites, and execrable Church-robberies, under the name (as it were under a seemly vail) of A mystery, lest such filthy pollutions should even stink before men. So also the profane Sacrifices of the Goddess Ceres, and likewise those bawdy solemnities used in the worship of Priapus, and those banqueting junkets which therein were carried about and openly showed, (as Eusebius reporteth in his Book De praeparat. evangel.) were set out by the Pagans, with the plausible title of a A mystery: As though they were no defiled things, but mystical, hidden, dark, and (in a word) very venerable by means of their profound significations.  
And (trust me) it was just so in the time of Popery. (The thing itself and long experience hath proved it to be most manifest and true.) For, under what title and colour did they more commend and cover their Idolatries, Superstitious Ceremonies, yea and apparent blasphemies? but only hereby in terming them Mysteries, Secrets, understood but of few, and which were not to be published or made known. So, all the masking attire of their Bishops at their first consecration, and after at their installing, being already consecrate. So all the Stage-like furniture and implements at the celebration of their blasphemous Mass: So their Habits in Monkery, and to make short, an infinite company of horrible blasphemies, and wicked actions of theirs, are borne and boasted out as sacred and holy, because (forsooth) they are solemn and mystical in their significations: whereas notwithstanding, in very truth they contain nothing else then mere conjurings against God himself, and plain blasphemies against the blood of Christ.  
Therefore, the means whereby this kingdom and impiety is established, is, and ever was, crafty couzoning, and deceit, and that under the goodly pretence of godliness and of holy mysteries: entrapping by that means the simpler sort, who were not able to judge of the matter by the rule of God's word.   

That the Antichristian kingdom was to rise by little and little, and not at a sudden: according to the forewarning of the Spirit of God.  
The 23. Chapter.  
NOw S. Paul hath withal signified unto us by the word Worketh, or, is a working, that the said kingdom, and woeful state of Apostasy, should rise by degrees as it were, and not be brought to his fullness in a short time. The which caution given out by him, containeth in it an advertisement, that was very meet and necessary, even for the Church that then was, whereby they should the more warily perceive and shun the subtleties of Satan.  
Therefore this assertion of Paul teacheth us thus much, that this kingdom of Antichrist was to be raised up a little at once, and not to be perfected either in a moment, or in a day or hour. But yet the Schoolmen are of another opinion: for they think that it should start up and advance the head on a sudden. But Paul affirmeth another thing, namely, that Satan, the crafty contriver of it, should closely and by sleights work and set forward the same: and at last, after long protract of time, and many circumuentions spent, should obtain his purpose. But before we open the same any further, or teach more at large the truth thereof, I think meet first to answer an objection which may seem to be raised out of Revel. 17.12. & 17. the verses whereof, are as followeth.  
verse 12 And the ten horns which thou sawest, are ten Kings, which yet have not received a Kingdom: but shall receive power as Kings, at one hour with the Beast.  
verse 17 For God hath put in their hearts to fulfil his pleasure, and to do with one consent for to give their kingdom unto the Beast, until the works of God be fulfiled.  
For so is this place to be set together, as that the 17. verse do immediately follow the 12. for that there is a mis-placing of verses, and a renting asunder of the Chapter, through the fault of the Printers: which also hath happened in other places of the same book, as the learned Theodor Beza hath observed and taught upon the 15. verse of the 16. Chapter.  
It seemeth therefore that this is meant hereby, namely, that the Beast should receive her said power of those ten Kings for an hour, which if it were true, it would give great strength unto the opinion of the Schoolmen. But mine answer héereunto is, that this place of the Revelation doth not properly appertain unto that Beast which representeth Antichrist, but rather unto that which is a figure of the Roman Empire; and that not as it was afterward, when it was removed unto Constantinople: but as it was while it remained in Italy. For it is said that it should come to pass, that before those ten Kings should arise, which should utterly overthrow Rome, and the dignity of the Roman Empire, there should ten other appear, (and that at one time or instant) which should endeavour to raise again in Italy the Empire of Rome, and give and restore unto that first Beast her ancient Kingdom, but, should nothing prevail. Wherefore that place of the Apocalypse is directly to be understood of those who attempted to restore and set in place the said Empire, not in the East and Constantinople, but in Italy and in Rome itself: who also, as the Spirit of God hath specified, should be in number ten, but as yet (when john wrote) were not begun, or come at all: and further, should arise, all, much about one time or instant, and contend for the re-establishing of the said Romish Empire. After whom, ten other should succeed, who contrariwise should devour the said Empire, that is, should utterly, and from the very foundations turn upside-down, and put out the same.  
Therefore overpassing the opinions of other men, and specially of those, who think that those ten Kings, which should favour the Beast, were such Emperors as lived before the days of the Emperor Domitian, (for their opinion swerveth clean from the meaning of that place.) This I affirm, that this place of the Revelation, (which is read, Chapter 17. verse 12. and 17.) is to be understood of those ten Emperors and Kings, who reigned last of all in Italy, after such time as the royal mansion of the Empire was transported unto Constantinople, at what time the Constantinople Emperors had much ado so hold the possession of Italy, which at last came to pass immediately after the death and murder of Valentinian the third, that valiant Emperor that was of the blood-royal, about the year of our Lord, 459.  
For it appeareth by Histories, that incontinently after the said murder, ten Kings at once did start up in a moment (or very short time) who reached after the Empire in Italy, and laboured by might and main to recover the decayed credit and countenance of the same. Therefore they are the ten Kings or Emperors which should receive power for an hour. And to the end this my opinion and interpretation may appear the more true, I will now recite them in order as they were. Therefore, the first of these was.  

1. Maximus, who was the very murderer of the said Valentinian, and was himself in the second month of his Empire slain by Gensericus King of Goths, and cast into the River Tibris.  
2. Avitus, who in the first year of his Government, was deposed by Richimer a Gothe.  
3. Maiorianus, being at that time made Emperor at Ravenna, died before the third year of his Empire was expired.  
4. Severus made Emperor likewise at Ravenna, was poisoned within the term of three years after he came to the Crown.  
5. 6. Anthemius, & Richimer a Gothe, admitted to the administration of the Empire, and participation of Affinity by Anthemius: he likewise was taken away within the time of four years of his regiment.  
7. Olybrius, son in law unto Valentinian the third, created Emperor, who lived but seven months.  
8. Glycerius, made Emperor at Ravenna: he also lived not one whole year, but was slain by julius Nepos.  
9 julius Nepos was forthwith slain by Orestes Master of the Horses.  
10. Augustulus son of Orestes, after he had been Emperor one year, was deposed by Odoacer. This man was the last of the Italian Emperors. And after these, other Kings began to rule in Italy, which not once thought upon the reducing or restoring of the Italian Empire unto her former dignity, but laboured their utmost, her utter overthrow: for they were barbarous men, such as were the Rugians and Goths, who began now openly to bear rule in Italy.   
Now all these Kings, of whom I have spoken, reigned almost but an hour, that is, a very short time and space, yea, they reigned and died much about a time, in as much as all of them came to the Crown within little less than the compass of ten years: and it may be, that the Image thereof, (I mean the state of Popery) may herein resemble her 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  platform, and agree iompe therewith, in having her ten last Popes very short lived, for a final conclusion, and ruinous confusion of that kingdom.  
Therefore both the number of the Kings which is specified in the Scriptures, and the very short time of their government, confirmeth my interpretation, and proveth it to be most true: which I had rather follow, than that exposition which Primasius giveth of this place, understanding by an hour any time, whatsoever, either short or long, whereunto, the 8. Chapter, verse 1. of the same Revelation, is repugnant.   

That these three things were the chief and principal grounds of the kingdom of Popery: First, the divers heresies that sprung up in the Church touching the natures and office of Christ: Secondly, the bitter bickerings that were among the Bishops and thirdly, the large bounties of Emperors, and certain other men (who both were able and superstitiously bend) which they bestowed on the Church of Rome.  
The 24. Chapter.  
WHich being so, we are now to lay open, by what steps this seat and tyranny of the Roman Empire, stepped up to such a type and magnificence, and how at last it attained his final furniture and perfection of building, in the place of 
* Geddon-Harma.  desolation, that is, where the shards and ashes of ruinous Rome were to be found. The first and original groundworks in laying and establishing the kingdom of Antichrist, were three, to weet, the errors of Heretics, the contentions of Bishops, and the superstitious devotions, and excessive liberalities of Christian Princes: for so, that, their foolish and immoderate largisse bestowed upon the Church, is rather to be termed; then true devotions: for they were tootoo over-lashing and cockering, favourers towards the Church, and chiefly, the Church of Rome. And touching these three causes, which I called groundworks, of the Antichristian kingdom, it may easily be perceived, that they likewise were three mighty and effectual steps or degrees, whereby Antichrist by little and little reared himself unto that huge, and tyrannous power which afterwards he attained.  
And first, touching errors in matters of faith and religion, truth it is, that the Roman Church, yea, all the Western Churches remained more pure and sound then the Eastern, and those in Syria, by two especial means, the one, for that in the West there were continual persecutions stirred up by the Emperors of Rome, the other, for that the wits of the Western men were always more gross and dull, whereby it came to pass, that they of the Eastern Churches repaired often, in matters of doubt, unto the Church of Rome, and required their judgement and help, in condemning newsproong Heresies, and so by this means, the credit and estimation of the Bishop of Rome, began more and more in wonderful sort to increase, and be highly reputed of in the Church of God: for the many and divers Heresies that then were, did not only shake the Christian faith, but made it as a matter greatly doubted of, among many, in the East especially, whereby also they made ready way for that general backsliding which after ensued. And therefore those Heresies are called by chrysostom, Armies of Antichrist, especially such, as sprang last, whereby, bitter contention was raised, and healed, repugnant to the word of God, touching the natures of Christ, and of their union or linking together, of the office of Christ, and of the merits of our works, such as those were which were stirred up by Arrius, Nestorius, Eutyches, and Pelagius: which Heresies were both most detestable, and most forceible, to overthrow the uprightness of men's judgements. And therefore by this means, upon a sudden, the superstition of Mahumetism, began in the East, and by occasion of the continual dissensions that were among the Christians, touching such points of Doctrine, it was admitted willingly, and prevailed greatly. For the Eastern Churches were now tainted, turmoiled, and foully deformed, with an infinite number of heresies: for look how many heresies there are about matters of faith, and doctrine, so many foul blots and blemishes there are in the Christian Churches. And truly, Chrysost. upon Math. Hom. 49. observeth very well, that after such time as Theodosius the great, had once granted temples and places of public assemblies even unto heretics, it came to pass that the Churches received great deformity, & wonderful increase of heresies. Therefore the Churches of the East seeing they had lost all credit and reputation of Christian profession among their neighbours & countrymen at home, they entreated Symmachus, than Bishop of Rome, that he would by his censure condemn the heresies of Acatius, seeing that as then the Eastern Bishops had no such power & authority over their people: so also they desired of Agapetus that he would depose Antimus Bish. of Constantinople, as an heretic. And to make short, all Ecclesiastical histories are plentiful in such examples. This therefore was the first means, whereby the kingdom of Antich. began to get footing. The second means hereof was, the continual dissensions, garboils, brawls, & woeful contentions of the Bishops among themselves, whereby not only themselves became odious among men, but even the doctrine of Christ, whereof they were the pillars, begun to grow into utter contempt. These stirs were very common in the Eastern Churches, but not so usual in the West, by means of the continual persecutions that were there: for idleness & long rest, doth make men more wanton & dissolute, whereby it came to pass, that the Bishops that were thus molested, were glad & feign to fly unto an other Bish. of greater countenance, whereby they might be eased, & kept from wrongful dealings offered them by other Bishops. Now as for the Bish. of Rome, he no doubt by means of the famousness of the City itself, seemed the most principal, who also was ready & willing to yield his helping hand in the redress of other Bishops their distressed estates: for both Athanasius being put out of his Bishopric by the Arrians, made his repair to the B. of Rome, as unto a sure refuge: & after him Fabianus, & before him many other did the like, as appeareth by histories, infinite it were to reckon up all exampls in this behalf, in so much as in process of time this repair unto the Roman Bishops in times of exigence, procured him great authority among all nations in Christendom: and that indeed so great, as that the said Bishops did thereby easily take occasion to abuse it. whereupon, Bernard Lib. 1. & 4. de considerate. ad Eugenium, complaineth grievously that the Bishop of Rome bestirred himself so, as whereby he showed that he had indeed all fullness of power, but not of justice, when once it began to be justified by Apostolic authority, that monstrous men, & very prodigious beasts should be admitted unto Bishoprics, and high Ecclesiastical preferments. This therefore was the second degree whereby the Antichristian kingdom was advanced. The third & last, was the excessive & coying favours, that certain Princes, & especially Emperors bare to that Sea: for this third point was likewise a principal pillar in that building, for in those days not only all men of all sorts contended to their utmost, even like mad men, to lad those Bishops with immoderate wealth and possessions: but even Emperors themselves heaped upon them honours, privileges, and other dignities belonging to the majesty of an Emperor, or the office of a civil Magistrate, in so much, as they submitted unto the censure and approbation of the Bishop of Rome, both their own Decrees, and the Constitutions of the Synods. justinian the Emperor sent Ambassadors unto john Bishop of Rome, to procure his approbation of the book of Civil Laws, which he had made, and published, as appeareth by the Epistle prefixed before the said Coade of justinian. Yea, some Emperors have over submissie given it out thus, that, Their Laws do not disdain in way of imitation, to resemble the holy Canons, as though (forsooth) the majesty and authority of Imperial Edicts, were far inferior unto that of the Pope's Decrees and Canons. And in truth, whereas those Emperors did (not so providently) bestow upon those Bishops so great revenues: what else did they bring to pass in the end, but only a dispersion of deadly poison in the Church? the which some of the Popes own clawbacks have written, was heard in the life of Silvester the first, distinctly uttered in the air, what time so large revenues were granted to the Church of Rome, by Constantine the great. jerom upon Malachi writeth plainly, that the Church after that it came to the protection of Christian Princes, it increased in power and riches, but decreased in virtue and godliness. Lastly, to what end were there so many privileges granted by them, both to places and persons Ecclesiastical, especially to the Church of Rome, whereby they were exempted from all power and jurisdiction, even of ordinary Magistrates, so that they might be without check of any, having liberty to live as licentiously as they list.  
These were the unhappy beginnings and proceedings of so great tyranny, whereby the kingdom of Antichrist, and this general Apostasy was founded, increased, and made strong. And yet this so great power received also some furtherance even by justinian the Emperor, and somewhat before the time of Phocas, by virtue of a law of his in Novella authent. 131. de quatuor sanctis concilijs.   

By what other degrees and occasions the authority of the Roman Bishop and kingdom of Antichrist was either stilie drawn forward, or strongly established.  
The 25. Chapter.  
But Satan the crafty work-maister wrought not only by these engines and subtle practices, in advancing the kingdom of Antichrist, but applied also other devices of his, as if he were to set abroach all the policies he had, and utmost endeavour he could, in weaving this web. For unto these beginnings and proceed were adjoined other causes and occasions, as hangs-by; which were neither small in themselves, nor feeble in their force: Namely, first the fame and renown of the City of Rome itself, which was called the head of the world. Secondly, the decayed estate of the Empire, and the empty seat thereof being at that time translated unto Constantinople. Thirdly, the bountiful benefits of certain Bishops of Rome bestowed upon all italy in general, and more particularly and specially upon Rome itself, as testimonies of their love, and pledges of their care which they had of their Citizens and sheep. For Leo the first, Bishop of Rome, went out and met Attilas, who was making invasion upon Italy, and turned him back, having pacified him with a very mild speech, in so much as that furious Beast (at whose very name all men trembled) being soothed up; without once touching any part of italy returned into Pannonia. Pelagius the first, Bishop likewise of Rome, did so assuage Totilas, a most cruel tyrant, by humble suit and petition, as that when he had already surprised Rome, and in great rage was devising how to bring it to utter ruin: yet he obtained thus much of this angry and furious Totilas, that even Totilas himself should inhibit further fierings and slaughter to be committed in Rome. There are other great good turns recorded of other Bishops of Rome, employed either upon all Italy, as by sending or entertaining Ambassadors: or else particularly upon Rome itself: which things, worthily procured to them and their successors, great and special favour, not only at the hands of Jtalians and Romans, but also of strangers and men of foreign Nations. Whereby it came to pass, that for remedy against the injuries offered of some officers, and Lieutenants, yea such as were without the precincts of Italy; appeals were made unto the Bishops of Rome. So did Victor Bishop of Fausienna, call for assistance at the hands of Gregory the first, Bishop of Rome, against the judges in Africa, which committed many things with wrong and violence. So likewise he took into his protection Isidore Mustellus, and Constantius, against the hard proceed of their Bishops. And in like sort he yielded his helping hand unto Adrian Bishop of Thebes, against Larissaeus & the metropolitans of justiniana (epist. 46. induct. 11.) So also did the said Gregory write very sharply unto Brunchilda the Queen of France, for that she did wickedly permit the Jews within her Dominions, to entertain and keep Christians as their bondslaves. And to conclude, thence it came to pass, that very barbarous people, and the Princes of Gotland (although as yet they were aliaunts and strangers from the profession of Christianity) had the bishops of Rome in very great account, and endeavoured to increase and set out their credit and estimation to their utmost. For Atalaricus King of the Goths, caused by public edict and proclamation, that Boniface the fourth, and john, Bishops of Rome, should be highly reverenced and worshipped by the people and Senate of Rome. And after him Theodoricus, a King likewise of Goteland, commanded the same to be performed. To make short, that I might herein comprise and shut up all things as near as I can, the principal pillar of this authority and tyrannous power, was founded upon that famous saying of Christ, so much tossed and boasted of, but misunderstood, Feed my sheep. john 21.16.17. The which the Bishops of Rome contending with tooth and nail, will needs have to be understood of Peter and his successors only, and in no case of Paul or of john, who was most beloved of Christ, or of their successors, affirming that they are the true and proper successors of Peter, unto whom alone this power doth appertain. Whereupon it began that Peter was termed the Prince of Apostles, and the bishops of Rome (which boast themselves to be his successors) make challenge of this privilege, as tied so strait unto this seat & City of Rome, as look whosoever shall be thereunto installed, are without all controversy endued with the like power. But what saith Bernard unto Eugenius Bishop of Rome, touching this matter? Epist. 237. Surely in great disdain he writeth thus. A true successor of Paul, will say with Paul, not as being Lords over your faith, but furtherers of your joy. And he that is an heir of Peter, will give ear unto Peter, speaking thus, not as bearing rule over the Clergy, but as patterns unto your flock. Who will perform this unto me, that I may see before I die the Church of God as it was in old time; when the Apostles let down their nets, not to catch silver or gold: but to catch souls? Whereby it sufficiently appeareth, that he thought nothing less, then that the Bishops of that Sea were to be reputed the true and lawful successors of Peter or Paul. These therefore were the beginnings, proceed, degrees, and supporters, whereby the kingdom of Antichrist was strengthened, and at Rome especially established.   

That the authority and power of Antichrist was at no time received, without the resistance, and gainsaying of some good Bishops.  
The 26. Chapter.  
ANd yet this power and Empire neither came to perfection at last, neither was usurped at first without the great grudging and resistance of many. For at all times, yea after the Apostasy was once begun, there were ever one or other, either good men, or Bishops, which openly gain-sayd it, and condemned it as wicked, opposing also themselves against it frankly, and to their utmost endeavour, by whose means the Lord did sufficiently forewarn his Church, if it could be wise, to beware of this yoke of bondage. And truly in the year 600. what time as yet it was in the swaddling clouts and beginnings; all the Greek Churches, and especially that of Constantinople, and which was dispersed over Dacia, & Illiricum, or Slavonia, stood stoutly, and cried out against that usurped power. Those Bishops which accused Symmachus, Bishop of Rome, before Theodoricus King of the Goths, among other crimes which they laid to his charge this was the principal, for that he reputed himself as a lawless man, without the check or comptroulement of any, that is, not subject to the censure of any man, or Magistrate whatsoever (as appeareth in Canon Nullus. distinct. 99) Dinoth an Abbot in Britain, that is, in England, did likewise lustily oppose himself against the same. Gildas in his treatise (De castigatione Ecclesiastici ordinis, of the correction of the Ecclesiastical state) teacheth that this pertaineth to all Bishops, and not unto any one, where it is said, Whatsoeurr thou shalt lose, etc. Again, some of the chief and best learned Bishops of Germany and France, (as appeareth out of the story of Aventine in his Epistle to Anastasius) resisted both the beginnings and doings forward of that kingdom. For I will not speak of the Counsel of Carthage, where, when as the Roman Bishop would have brought in this tyranny, he was openly by the whole assembly accused and convinced of forgery. The which treacherous trick, Mark, Bishop of Ephesus objected likewise publicly against him in the Counsel of Florence, Anno 1439. Lastly, Belisatius, Captain of the guard under justinian, did of himself depose the Bishop of Rome, being suspected of traitorous dealing against the City.  
In the year of our Lord 700. when as this throne of power and Apostasy was somewhat settled, and that by the good liking and consent of a great many: yet Paulus Bishop of Creta, gain-sayd it, and at no hand would grant licence unto john Bishop of the City Lampio, to make an appeal unto the Sea of Rome. The Church of Ravenna admitted of no other head than herself, neither would she (although she were in italy) be subject unto the Church of Rome, as touching Master Pope. Nilus' Archbishop of Thessalonica, did likewise write a very learned book against the primacy of the Pope. And as yet Greece made open resistance, against this power and tyranny of the Roman Bishop, and always disclaimed the same, and that in such wise, as when john Palaeologe Emperor of Constantinople, and joseph the Patriarch of that City, and certain other Bishops of Greece (among whom Bessario was one) had in the Florentine Counsel (Anno Domini 1439.) approved of this power of the Roman Bishop over all Churches: they were for so doing reproved, and excommunicated by the other Churches of Greece and the Eastern parts of the world. Nay, which is more, the Pope himself doth yearly by covenant, give a piece of gold unto as many Greek Bishops, as will vouchsafe in the celebrating of their Masses, to call him chief Priest. In the year of our Lord 1140. (at what time Bernardus Abbas Clarevallensis lived) arnold Brixianus, an eloquent man, and a Monk, declaimed lustily all his life time, against this Primacy, and tyranny of the Pope, as Sigonius writeth (lib. 11. de Regno Italico) of whom also mention is made by Bernard himself in his 195. Epistle, whom therefore Innocentius the second Bishop of Rome, condemned for an Heretic, when now all the world began to allow of this Romish cruelty. Therefore we see that in all ages there were some which openly, even in the assemblies of Synods, cried out against this usurped power: until at last (as was foretold by the Spirit of God) Antichrist and his doctrine prevailed and bare rule, (for so it pleased God to revenge the contempt of his word) while in the mean time every man held his peace, and submitted himself thereunto in most miserable and slavish manner: which continued to the wonderful great hurt of all Christendom, until such time as john Wickliefe was raised, and stirred up by God in England, who opposed himself manfully against it, and was the first man that with great valour cut the very sinews of it a sunder. After whom, by the great goodness of GOD, john Husse, and jerom of prague, were given us, the very two Olive branches spoken of Revelation 11.4. After them succeeded Luther: and after him john Calvin, and others, valiant and courageous Soldiers armed with the Spirit of GOD, who with great courage set themselves against this doctrine and tyranny: the which, for the most part they have, by the grace of GOD, shaken and brought to nought, although notwithstanding it support itself, as well as it may, with Figtree boughs.   

Of the destruction and overthrow of the kingdom of Antichrist, which is to be brought to pass, by the only breath of the Lords mouth, and not by any power or strength of a fifth, sixth, or seventh Monarchy to be raised, or looked for.  
The 27. Chapter.  
THE sixth point that we are in this treatise of Antichrist to consider of, is directed altogether to the comfort of the Church: for it handleth his overthrow and destruction. Now, it is very requisite and necessary that this same should be added, lest that the godly should faint and be discouraged, while they should be informed of the greatness and long continuance of this kingdom of Antichrist. But now with joyful hearts they hear, that it is to be overthrown and clean taken away, by the same Spirit of God, that gave them intelligence of the other. Therefore if question be made what shall become of this Apostasy and unhappy kingdom of Antichrist? Paul maketh answer, that it shall be quite defaced. And if it be demanded how, or with what weapons? he likewise answereth, By the Spirit of God his mouth. Lastly, if it be further inquired, when, or at what time this shall be performed? Paul likewise answereth thereunto, saying: At the glorious appearing of our Lord jesus Christ.  
Therefore this one head, containeth these three distinct and several branches. And doubtless touching the overthrow of this most wicked kingdom of Antichrist at the last: both reason itself persuadeth no less, and the authority of holy Scriptures, which are of reverend, and sacred estimation among us, doth convince it. With reason (I say) it standeth, for that the kingdom of Christ and of Antichrist cannot stand together, (for they are things repugnant and clean contrary one to an other) and seeing that GOD hath made promise that the kingdom of Christ should be both free, and last for ever, it must needs be that the kingdom of Antichrist, which hindereth the same, should be taken away. For otherwise it could never come to pass that Christ should freely bear rule over all. And, that a perpetual and everlasting kingdom is promised unto Christ; these places prove. Psalm 2.8. Daniel 7.14.27. & 2.44. Luke 1.33. Now, this universal defection whereof I have spoken, is reckoned among the chief and principal enemies of Christ and his kingdom, which he at the last should subdue. 1. Cor. 15.25. Wherefore it must needs be that the same should be in the end overcome, and trodden under feet. And touching the sacred authority of holy Scriptures, this is most plain and evident, that the most ancient Prophecies of the Lords Prophets, have beat upon this point, that the kingdom of Antichrist should be overthrown. Dan. 7.27. Revelation 19.20. And lastly, under the type and figure of that renowned and famous Antiochus, (who is set out unto us, to represent Antichrist) the same matter is laid open unto us. Dan. 8.23.24. and in the verses following.  
Therefore let us comfort ourselves and be of good hope, and let us stand stiff in this our strife, for the recovery of Christ's kingdom, in as much as from the Lords own mouth we are assured, that at last the truth of the Gospel shall prevail, Christ shall get the victory, and the kingdom of Antichrist be clean spoiled. Truth it is, that it leaneth upon many supporters, and is maintained with great force, and it seemeth a matter of infinite labour, difficulty, and doubt, to bring to ruin the Roman rout. But who can resist the will and decree of GOD? Who can let, that it be not executed? Seeing there are so many plain prophecies of the overthrow of this kingdom. Therefore we are not only to conceive hope that it shall so come to pass, out of that general rule set down, Esay 60.12. Every nation and kingdom that will not serve me, shall be destroyed: but much more are we therein to be strengthened out of this particular prophecy of Paul, set down of purpose in this place.  
But withal, out of this very place, the doting dream of the manichees is confuted, wherein they affirmed that that original power, which as checkmate, is opposite in all things unto the true God, and to Christ, should be of an everlasting continuance.  
In the second place we are to consider by what means this so mighty and large a kingdom of Antichrist, shall at last be disannulled: Paul answereth, that it shall be done by the breath of the Lords mouth. Therefore it must needs come to pass, that the same shall be brought to nought after an other sort then men think, or then other kingdoms be overthrown. For by this manner of speech, or circum-scription, Paul setteth out the word of God joined with the true sense and power thereof. And the reasons that may be yielded of this so strange a judgement, may be divers: as first, that seeing the kingdom of Antichrist (which is a mere backsliding from the Christian faith) did at first arise, and was afterward upheald by disguising and depraving of the word of God: so by the faithful and sincere publishing of the same, it should be brought to ruin. Again, seeing that this state and condition of things is a kingdom of darkness and ignorance, it must needs fall by the light and knowledge of the word of God, and by virtue of the truth thereof, when once it gins to shine. For as by the rising of the Sun, darkness is dispelled, and by the dawning of the day, the night vanisheth: so, the bright beams of the Gospel breaking forth, the kingdom and doctrine of Antichrist must needs be descried, and wholly destroyed. Lastly, Daniel 2.44. & 7.27. & 11.45. maketh no mention of any other kingdom, which should be raised after the preaching of the Gospel. For Daniel speaketh but of four Monarchies, after which is promised a kingdom of Saints & holy ones, which should continue for ever: and so hath he made known unto us, what shall be the state of the world, even unto the latter day: but the Spirit of God mentioneth not any other Monarchy which should succeed, and supplant Antichrist and his kingdom: therefore it must needs be, that this last, even the Monarchy of Christ, should last for ever. And touching the kingdom of Christ, it consisteth and worketh mightily by the preaching of the word of God: therefore by these weapons, and by this means, the kingdom of Antichrist is by Christ to be overthrown. And as here the word of God is called the breath of the Lords mouth, so in Esay 4.11. by the spirit of his lips, is meant the word of God working effectually, because the bare sound of the word, without the spirit of God, is simply, and of itself, of no force: therefore, whatsoever good is wrought in us by the preaching of the word, is to be ascribed wholly unto God alone. Now, the reason why there shall not follow a fift Monarchy after the fourth, this (in my opinion) can not so justly be alleged, which notwithstanding some make account of as of a very sound one, namely, because in this latter, and languishing old age of the world, there can no such might and force of mankind be raised up, as may be thought meet for the establishing of a Monarchy. For unto the erecting of the same great power, were requisite, and great policy for the continuing thereof: both which are now wanting to the world, it being become so aged and crooked an old man as it is: for it is now in his decayed estate, all forces of his nature being almost spent: this is their reason. Whereunto to make answer, this I demand, can not God as easily now raise up men as strong in body, and as politic in wit, as before he hath done, when he set up the former Monarchies? For what is the reason why he can not do the like if he listed, being in himself he is omnipotent, & remains always unchangeable and like himself? what then is the stay or impediment hereof? forsooth because it stands with the Lords pleasure to have this victory achieved by the only power of his word, and preaching of the Gospel, to the end that so he might the better commend his said doctrine to us, in showing unto us the infinite might and majesty of the same, the which notwithstanding men commonly neglect and set light by. This mine opinion is confirmed by that in the Revel. 19.21. where the Angel of God showeth, that the false prophet (the Prince of this damnable crew) and his adherents, should be slain with the sword of the Lords own mouth. And, no doubt, the sword of God's mouth, is the force, and efficacy of the very word of God, the which is apparent both out of Heb. 4.12. and also out of another place of scripture, which is Revel. 19.15. & 1.16. the like is also taught jere. 1.18. and hitherto is to be referred that of the Psalm. 149.6. where it is written, that the Saints shall have in their hands a two-edged sword, that is, the powerful word of God, to destroy and bring to confusion the wicked and ungodly.   

What those ten Kings signify, which in the Revelation are said, should devour, and consume with fire the Harlot, and her flesh.  
The 28. Chapter.  
But hereunto objection is made out of Revel. 17.16. an hard place indeed, which, lest it should trouble us, we were best propound and expound the same: thus therefore it standeth.  verse 16 And the ten horns which thou sawest upon the Beast, are they that shall hate the Whore, and shall make her desolate and naked, and shall eat her flesh, and burn her with fire. 
Now seeing we cannot conceive how this may be performed by the power of the word preached, but only by outward weapons, as Swords, and such like: it seemeth in some sort to be contrary and repugnant unto this assertion of Paul. How then? surely it is evident unto all, that that place doth not at all appertain unto that Beast, that representeth Antichrist unto us, but to that Beast which did purtraicte out unto us the Roman Empire, such as it was while it remained in Italy, which, that it should be overthrown in Italy, by ten Kings, is here made known. And this exposition agreeth very truly with the event and history of things done, from whence, we are especially to fetch this accomplishment and interpretation of this prophecy. For if we do respect who they were, who indeed were the chief authors of the utter overthrow of the Roman Empire in Italy, doubtless they were those Kings being ten in number, whom john here specifieth: although they did not lineally or immediately succeed each other in their several races, yet they all, and every one of them both made invasion, and bare rule in Italy. Of these, Rhadagasius was the first, who being made King of Goths, Anno Domini 409. made assult upon Italy, in the time of Honorius the Emperor, with 200000. Goths, but with ill success. For being put to foil by Stilicon (chief Captain under Honorius,) and taken at the City Fessulae, he was by him hanged. Therefore this Rhadagasius, is not reckoned among those ten Kings, which raised the dignity of the Roman Empire in Italy, seeing that his invasion did no hurt either to Italy itself, or to the Empire of Rome, except only herein, in giving aim as it were by his example, and so opening a way and passage to others to follow him into Italy, gave them encouragement ventrously to undertake the enterprise. These therefore that follow, are the Kings that are mentioned in the Revelation.  
1. Alaticus, for he was the first of those ten Kings, being himself also a Gothe, which began now to deface the Roman Empire, and Rome itself in Italy. He lived in the days of Honorius the Emperor, and succeeded Rhadagastus, being chosen King by the remainder of his dispearced army. This man, was the first of any Barbarian, next after the Frenchmen, that inhabited about the River Sequana, or Seine, and after the Empire was there once settled, that surprised Rome in the year of Christ 414. in the year of the Empire of Honorius 18. and five years after the death of Rhadagasius. But yet he did neither race the City, nor did outrage the faithful and well-disposed people there inhabiting.  
2. Adaulphus, is the second, who also being King of Gotland, was possessed of Rome, and was the first that began to rage, and execute cruelty in the City, but being somewhat pacified, by the suit and intercession of Placida, Sister to Honorius, he did not utterly sack and deface the same, as he had purposed. He lived in the time of Honorius.  
3. Gensericus, King of the Vandals. This man being sent for out of Africa into Italy, by Eudoxia, wife unto Valentinian the third, took Rome in the year of our Lord, 459. and in the sixth year of the Emperor Martianus. This now is the third of those ten Kings, which by the decree, and determinate counsel of God, burned with fire that detestable Harlot. Truth it is, that Attila lived also about these times, who likewise performed great exploits, and greatly afflicted the Roman Empire. But this he did in the Provinces, and not in Italy itself. For when in the second year of Martianus the Emperor, he was desirous to invade Italy, and having taken Aquilea, seemed to set forward towards Rome: Leo, the first, Bishop of Rome, and part of the Roman Senate, went out to meet him on the way, and being come unto him, humbly entreated him to spare the City of Rome: by whose petitions, he was so moved, as that he thereupon caused his army to return into Pannonia, not marching one foot further within the bounds of Italy. Therefore this Attila is not to be accounted among those ten Kings, which devoured the flesh of the Beast, that is, of the Roman Empire, and wasted the City itself with fire.  
4. Odoacer, is next, being in number the fourth of those ten, and lived in the days of Leo, the first, Emperor. This Odoacer was of Campania, and entering upon Rome, called himself at first, King, not Emperor of Italy. He did clean cut off the race of all the Italian Emperors. He made havoc of Rome by the space of 14. years, in so much, as after Augustulus, which was subdued by him, there was never any called an Italian Emperor.  
5. Theodoricus, King of Goths, being sent for into Italy by Zeno the Emperor, to assist him against Odoacer, held himself the Roman Empire in Italy, by the space of fifty years: and to the end he might make it known, how little he esteemed Rome, he kept his Imperial residence at Ravenna. This man was the fift.  
6. Athalaricus, who succeeded his Father Theodoricus, under Anastasius the Emperor. For now the Empire of the Goths began by a continual succession of their Kings, to take rooting and footing in Italy. And under the government of this Athalaricus, the Goths continued their defacing of the dignity of the Roman Empire in Italy.  
7. Theodatus, was the seventh, and he also was a Gothish King, who succeeded Athalaricus in Italy.  
8. Vitiges, the eight, King likewise of Gotland, after Theodatus, who wasted and spoiled almost all Italy. He besieged the City of Rome itself, which had shrunk and revolted from the subjection of the Gothish Kings, upon confidence of assistance from the Lieutenants and Emperors of Constantinople. This man therefore (as Sabellicus reporteth) utterly defaced, and put out all the laws, customs, privileges, records of Antiquities of ancient families of the ancient Romans, which he found remaining in Italy. He lived under the reign of justine the first.  
9 Totilas' King of Goths, succeeded Vitiges, and this is the ninth of those 10. Kings. He lived under justinian the first, Emperor of Constantinople. This man both besieged, sacked, and utterly razed the City of Rome: and to conclude, even as the Spirit of God had foreshowed it should come to pass, he burned it with fire: and this fire ranged & raged by the space of 40. days, without ceasing, in so much as the City, being then so thoroughly consumed, might justly be judged to be that Geddon-Harma (the ruin of Rome) spoken of in the Revel. that is the only shreds & shards, & utter overthrow of that famous & ancient City. For after this vastation, it remained only a ruinous & desolate place. And this befell in the year of our Lord 546. This scourge continued as is foreshowed, Revel. Cap. 13.5. by the space of 42. months, that is, three years and a half. For when the third year was expired, after this burning and utter overthrow of Rome done by Totilas, Belisarius, chief Captain under justinian, began first to renew the same, gathering together such scraps and fragments thereof as were left, and at last, to environ with a wall the plot or soil where once the old Rome stood, which is the very same, wherewith even at this day that part which they call old Rome, is beawtified.  
10. Teias, who also was King of Goths, is the tenth, who succeeded Totilas in the Kingdom, and vexed or wasted Italy but a short time, seeing that little or nothing was left of that ancient City, neither was there scarce any print or mark left of the old Roman Empire. This man being taken prisoner by Belisarius, was carried unto Constantinople.  
Now touching these matters, if we begin to reckon the time from Alaricus, they were achieved within the compass of about 132. years: but if we begin, as others will rather have it, at the time of Odoacer, they were 60. years, and somewhat more in doing.  
Which points being thus made plane: we now perceive and see, that God would not have the kingdom of Antichrist overthrown with worldly, or carnal weapons (as the scripture speaketh) but spiritual: that he will not contend with him with an iron Sword, but with the spirit or breath of his mouth. Other earthly and human monarchs have used earthly and carnal weapons, both to the raising of themselves, and razing of others. So did the Persians overrun Assyria with weapon and bloody war. And so again did the Macedonians subdue the Persians by dint of Sword. And so likewise did the Romans, tame, and bring under the Macedonians. But the Lord who at first made and framed the whole world, by virtue of his word, who also sustaineth and ruleth the same by the power thereof, and will also reign in his Church by the Preaching of his word: and lastly, who hath given unto Christ a spiritual, not an earthly Kingdom: will use a spiritual sword, the effectual preaching of the Gospel, for the foiling of his foes, even as it is in Zech. 4.6. and Esay 9.5. For the saying of Lactantius is right famous, and most worthy of credit, which he hath in his fifth Book, and nineteenth Chapter, It standeth with good reason, that thou shouldest maintain and defend thy religion with patience, or with death, whereby keeping thy faith sound and upright, thou makest it acceptable unto God, and gainest credit and authority unto Religion.  
And here that maketh no jar, which is said, Psal. 2.9. that Christ should have an iron Sceptre, whereby he should crush his enemies in pieces like a potter's vessel. For indeed that place attributeth unto Christ such power and might, as against which, his most obstinate and mighty foes should never be able to resist: but yet it doth not properly or literally mention the mean or instrument, wherewith the enemies of the Church shall be destroyed. For that must rather be brought to pass by the word of God, then with weapons: for the weapons of Christians, and of the Church of God, are spiritual (as Paul speaketh, 2. Cor. 10.4. Revel. 19.15.) and not carnal or worldly.   

Whether it be lawful for Christians and such as profess the Gospel, to wage war with the Papists, in purpose to overthrow the kingdom of Antichrist, and to root out his doctrine.  
The 29. Chapter.  
YEt we are not hereupon to think as some have done, that the outward use of weapons is by the Gospel utterly condemned (as Tertullian lib. De Idolatria & Apologetico. Lactan. lib. 5. cap. 22. & cap. 19 make report.) Indeed the Marcionites were of that mind: and even at this day some Anabaptistes, have renewed the same error. But, if so be that the party be such, as may take war in hand, it is not so of itself unlawful. And such a party is the Magistrate, as appeareth Rom. 13.4. Luke 3.14. But here we have in hand, to show the difference that should be between Christ's kingdom, and the kingdoms of this world. For as touching the kingdom of Christ, as it is of itself spiritual; so doth it use spiritual weapons, such as are the word of God, the power of the Spirit, and the light of the truth. But as for politic and earthly kingdoms, in as much as they are to regard the commodities, and have consideration of things belonging to this life, and are for that end and purpose established: they do maintain and defend themselves by outward weapons, by the Lord's permission, yea sometimes by his express will and commandment. And hence now ariseth, and falleth into this point, that famous and profitable question, so often handled and inquired after. Whether any man may at any time, in defence of the Gospel, put on armour, and bend the sword against the Papists (who undoubtedly are the state, stay, and kingdom of Antichrist) and use such weapons, as are called carnal, as we read to have been done in Germany, England, Scotland, Flaunders, and France, yea and so practised at this day. And this doubt may seem the deeper, and increase the more, for that Constantine the great, being now become a true and perfect Christian, did notwithstanding, and that by the counsel and consent of all the Christian Bishops, take war in hand against Licinius, his fellow and companion in the quarrel of religions namely, to the end he might give aid and release unto the Christians, whom the other did deadly persecute. For they were compelled by Licinius, to sacrifice unto Idols, against their consciences.  
Now, I do not herein make question, touching the persons or the men themselves, whether Constantinus might lawfully, in any respect, wage war against Licinius, or no, who was his fellowe-mate in the Empire. For there is none, I think, that doubteth but he might, seeing he was a chief and high Magistrate as well as Licinius: and equals are not subject the one to the other. But now I consider & reason of the cause of war, whether to deliver and set free the Christian profession from persecution, and to remove Idolatry, Constantine might justly move, and wage war. This question is somewhat intricate and doubtful: for it often troubleth men's consciences, and especially by means of this place of Paul: The Lord shall destroy Antichrist by the breath of his mouth. For the better understanding whereof, I must first make this distinction.  
The ends or occasions of matters for which such enterprises are taken in hand: are not all of one force, nature, and degree. For some are proper, some accidental. I call that a proper cause or occasion, whereunto the drift of our purposed determination and endeavour tendeth, and that in such sort, as we seem to respect it only, as though there were thereto adjoined no other reasons, or inducements, that might lead us thereunto: as when a pined man eateth, the direct cause of his eating, is the slaking of his hunger. Accidental I call that, which concurreth and falleth out together, with the proper and principal occasion, but not directly or of necessity: therefore we do not at the first in our advisement, aim especially thereat. For though that occasion were wanting, yet would we notwithstanding in hand with the action: as though delicate dressing were not added to the meat, yet would an hungry man fall to eating. Now by this distinction, if we hold and make use of it, it will be no hard matter to fit an answer, unto the former scruple or doubt. For he that maketh war against the Papists, or other Idolaters, or else against the Turks, or Heretics, either he doth it chief and only to take away their error and superstition; or else not: but, whereas other occasions and those just ones, of waging war, went before, the which he being a Magistrate had an eye unto: it falleth out withal, that those against whom he is to proceed, be Papists, Idolaters, Turks, or Heretics. Truly, reformation of error and heresies, is not well sought for by force of arms: neither should the certainty of Christian doctrine seem to depend upon the uncertain issue and event of war.  
Therefore, neither Christ himself, nor his Apostles, do at any time teach, that force is to be used against such as are not well affected to the Christian faith, as if that were a lawful and ready way to take away their error. For look what religion is embraced upon fear, and dispersed by compulsory means: the same is to be counted rather Mahumetism, than Christian profession. But, when as they that are enemies to religion, shall have offered other just occasions of war: as, if either the Papists, or Turks shall break truce, and violate the conditions of public peace: than it falleth out that the defence and maintenance of Christian religion, is joined with the quarrel of public right and justice, and so enforced against the Papists, or Turks, being aliaunts, and strangers from the profession of Christ, and Christianity: but not in this respect for that they differ from us in religion, but for that they are perturbers and breakers of the public quiet. And so it cometh to pass, that then and upon such an occasion, weapons are justly taken in hand, against such as are dissenting from us in profession of the faith, but that is not in regard, that they are Heretics, idolaters, or Papists; but in as much as they are seditious, disturbers of ancient rite, and open enemies to public peace. And this distinction and censure is certainly most true.  
And touching that of Constantinus Magnus, and of the war that he had with Licinius: it is most certain, that there had passed between Constantine a Christian, and Licinius an Heathen, certain covenants and leagues for the maintenance of the peace of the Common wealth, and those solemnly ratified, by the consent of both parties: as Eusebius reporteth in the life of Constantine the great. The which conditions, seeing Licinius was the first that broke, when against express covenant, he fell to persecuting the Christians: we cannot make doubt, but that upon very just occasion, war was waged against him. For among those conditions this was a principal one: that the Christians might freely make profession of their religion, throughout the whole Empire of Rome; that their meetings should be approved as lawful assemblies, and that neither Constantine nor Licinius himself should stir up persecution against the Christians, in regard of their faith in Christ. Seeing therefore, that this first and chief point of their league and common agreement, was afterward treacherously violated and broken by Licinius; Constantine did justly and upon good ground move war against him, but not as being an Idolatrous King, or to the end to redress his error which he healed of Christ: but to the end that those public covenants, and known laws of the Empire, and particular conditions agreed upon between them, should be kept in force, being it was not lawful for either of them to violate the same. Other people and Nations have done the like, who in that respect are said to have waged war for the Gospel's sake. For there were at first certain covenants drawn, and public laws made, and after proclaimed, by consent of both parties, for the peace and safety of the whole kingdom: wherein, among other things it was expressly provided for, that the Christian religion should not be disturbed, put out of place, or stopped, and that no man should by any, be molested or sustain wrong for that quarrel. The which point of truce and league, in as much as afterwards it was not kept by the 
a Who hold for a principle, that Fides non est servanda cum haereticis: by heretics, understanding true Christians.  Papists, but openly violated by them: hereupon those grievous wars, which are called deadly and civil, are stirred up: and so, most lawful it is to persecute the Papists with fire and sword. Now by this that hath been spoken, it plainly appeareth unto all men; that those wars of the Papists, which they call 
b Inquisitions.  Cruciadas, being taken in hand only for the establishing of their religion: are damnable and detestable. The which Martin Luther did very worthily observe, and publish.   

That the kingdom of Antichrist shall at the last be quite taken away, by the last coming of Christ.  
The 30. Chapter.  
But let us return unto Paul, and to the overthrow he reporteth of the Antichristian kingdom, from whence my discourse hath somewhat digressed. Paul therefore (speaking of the rooting out of that unhappy state) addeth, and with the brightness of his coming: that is, the coming of Christ. What these words should signify, diligent search hath been made: For some thereby understand the publishing of the Gospel, because that then Christ doth notably appear, when his Gospel and doctrine is published. In so much as in their opinion, the coming of Christ is then said to be, as often as his kingdom is made known and shineth by the preaching of the word. Some again take this appearing and coming of our Lord, in such sense as Paul often speaketh, namely, for that last coming of Christ, which is mentioned in the Creed, and is meant by Paul, 1. Thess. 2.19. & 3.13. So that they understand this place only of the last appearing of Christ, and not of the preaching of the Gospel. And truly this judgement seemeth unto me to be the truer. For it is strengthened by an other like place of Paul. Tit. 2.13. And again, it is confirmed and made plain by that addition and difference, which Paul joineth to it. For here mention is not made of every coming of Christ unto us, but only of that which is bright and glorious, whereof the Scripture speaketh: which shallbe then when Christ shall appear to be judge of quick and dead, and to show himself to be the true King and Lord of all. The which his coming is therefore called bright and glorious. And, The day of the Lord, and his coming from heaven. 1. Thess. 1.10. & 1. Cor. 1.8. And lastly, it is defended by the very event of things, which is a right expositor of this Prophecy. For, if we shall say, that immediately upon the first glimmering and preaching of the Gospel, the kingdom of Antichrist should be overthrown, and clean turned upside down: the Prophecy will be found false. For it is now somewhat long since the Gospel hath been preached: and yet notwithstanding we see the said Antichristian kingdom not clean taken away: nay, it standeth in strength and flourisheth unto this day. But if we shall understand these words of the last coming of Christ: truly then this Prophecy shall appear to be most true. For then, at least the power and tyranny of Antichrist shall cease, & be wholly and utterly abolished. And herein Austin (lib. 18. De Civitate Dei cap. 4.) was of the same opinion with us, who saith: That even in the last judgement Antichrist shall be put to confusion, and that in the Lords own presence. And yet I do not doubt, or think otherwise, but that the more sincerely, and abundantly the word of God shall be preached: much the sooner shall Antichrist be diminished, and brought from his state. But here Paul speaketh of his full and final overthrow, and not of a certain shaking, and weakening of him.   

That the kingdom of Antichrist was to be broken and brought under foot, by parts and piece-meal, and not at once or in a short time.  
The 31. Chapter.  
Out of the former discourse these three things are to be gathered by us. The first, that the kingdom of Antichrist is to be cast down by moments, or by little and little, and not at once and altogether: or, as they use to say, at a chop. For as the Empire of Rome, (whereof this is a resemblance) was defaced by piece-meal, as I have showed, and as is taught in Dan. 2.44. So also must the Image thereof be brought low by a little at once. And for this cause it is that the Lord will have it so, lest if it should be laid in the dust on a sudden, there would too great a fear and astonishment possess the hearts of men, whereby they could not be able to take due regard and consideration of so great a work: neither could they so well conceive that the same was brought to pass by the hand of the Lord, and by the power of his word, as now they do, when things are wrought by leisure, and when themselves do mark and perceive by what means they are brought to pass. Thus much for the first.   

That there is no corruption of Christian religion prophesied of, which should succeed this kingdom of Antichrist.  
The 32. Chapter.  
SEcondly, this is to be observed, that the kingdom of Antichrist shall stand and continue to the end of the world, although not in so good plight, power, and flourishing estate, as sometimes it was, and as yet is: yet after a sort, it shall hold up the head. For whereas Paul saith, that it shall be shaken to shivers at last, at the glorious and last coming of Christ: surely me thinketh we may gather, and that directly on the contrary part, that GOD hath given unto Antichrist a time to reign, even unto that last time of the world. Many there are indeed which prognosticate, I know not of what other kind of disease, and state of religion, which should be in the world, and of an other kind of corruption in Christian religion which should ensue, but such an one, as is diverse from Popery. For they imagine that Popery shall fail, and that an other kind of Apostasy or defection (but of an other stamp) shall succeed. But I like not this. For although it be true that this tyrannous state is to be plucked down by parts, and as you would say by gobbets, and by falling away of several Provinces: yet shall there always remain in the world, some form and print of the Papistical state: as it seemeth to me, we easily may and aught to gather out of this place of Paul. And this my censure is confirmed by a plain proof taken out of the Revelation Cap. 19.20. & 21.10. For there, after john had prophesied of the Beast that was taken and cast into the lake of fire: and again, of the false Prophet that was slain (both which do plainly represent the kingdom of Antichrist:) there is by and by upon the same mention made of the last resurrection. Wherefore, there is neither speech of any Angel, nor of any pestilent annoyance that should be looked for to remain in the world, after, that the false Prophet was once slain, that is, after the Antichristian kingdom was destroyed, but only either life or death eternal that should ensue.   

Whether besides the fourth and Roman Monarchy, there remain any other, a fift, to be erected, where a very hard place of Daniel is expounded.  
The 33. Chapter.  
THirdly, and lastly, that which out of the former discourse is to be gathered, is this, that hereafter there remaineth no other Monarchy to be erected in the world, after time that of Rome, and this Image thereof, (that is the Roman Antichrist) is decayed: and so we may see, that whatsoever was to come and fall out, from the first beginning of Monarchies, unto the end of the world, was made known beforehand unto Daniel, Cap. 11. Therefore upon the end and accomplishment of those things which are spoken of in that Chapter, immediately, the last resurrection is not only mentioned, but also the estate and condition thereof, to the great comfort of the godly, is described, Cap. 12. And yet should not the faithful in regard hereof be the more slack in assaulting the kingdom of Antichrist, as though their labour should be frustrate, and to no purpose. Nay assuredly, their endeavours shall take good success, and by little, and little, they shall cast down that, which God would not have to fall at a moment, or without one blow. Therefore they that do either sincerely preach, or faithfully embrace the Gospel, do daily grind, waste, knap off, and to be short, they always diminish somewhat of the Antichristian kingdom. But against this our third and last collection, that seemeth to be objected which is in Daniel Cap. 11. vers. 40. and those that follow, which are these.  
verse 40 And at the end of time shall the King of the South push at him, and the King of the North shall come against him like a whirlwind; with Chariots, and with horsemen, and with many Ships: and he shall enter into the Countries, and shall overflow, and pass through.  
verse 41 He shall enter also into the pleasant land, and many countries shall be overthrown: but these shall escape out of his hands, Edom, and Moab, and the chief of the children of Amon.  
verse 42 He shall stretch forth his hand also upon the countries, and the land of Egypt shall not escape.  
verse 43 But he shall have power over the treasures of Gold and Silver, and over all precious things of Egypt, and of the Lybians, and of the Blackmoors, where he shall pass.  
verse 44 But the tidings out of the East, and the North shall trouble him: therefore he shall go forth with great wrath, to destroy and root out many.  
verse 45 And he shall plant the tabernacles of his palace between the Seas, in the glorious and holy mountain: yet he shall come to his end, and none shall help him.  
This place of Daniel, if any other be, is doubtless, very intricate and obscure. Whereby it hath happened, that the judgements of expositors, have been discrepant and divers among themselves. For some expound it so, as that they refer it unto Tigrenes and Mithridatis who made invasion upon the Roman Empire. Some again had rather refer it unto Antiochus. And again some unto Pompey the great, and julius Caesar. But, there be many things which will not admit of any of these interpretations. The latter writers, refer it only to the Kings of Asia, and Egypt, who are spoken of in all that chapter. The which judgement, and interpretation, as I do not surely reject: so am I withal resolute in this, that those two Empires are types, and figures to the Church, of such things as should befall, even after the coming of Christ. Therefore this is mine opinion: First that those two Kingdoms (whereof Daniel speaketh in the last place) are neither said should be Monarchies, neither are they so called, but only kingdoms: the which two, shall overturn, all whatsoever shall be left remaining, of the Roman Empire in the South and East. And of these two Kingdoms or Kings, the one, saith Daniel shall come out of the South, the other from the North. And this Northern fellow shall strike the greater terror into this said Monarchy. Yet both these Kings, or Kingdoms, shall with ships, Chariots, and Horsemen, that is, by sea and land, assault the fourth Monarchy; and the remnants thereof. And again, either of these Kings shall successively, one after an other, lay hold upon Egypt, that is, subdue the same, and thereof possess great treasures of Gould and Silver. lastly, they shall possess Lybia, that is, the Region of Cyren, and Aethiopia, which is Arabia. These points therefore I take to be uttered by Daniel, as indifferently touching, and concerning both the said Kingdoms, but not respecting the fourth Monarchy, and Kingdom of the Romans. Afterward, in the 44 verse, these two kingdoms are compared together, and that of the South is said should be disturbed by that of the North, which lieth Easternlie. So that the Southern Kingdom should be in time the first, and that of the North the latter. And as for both of them, they should pitch their tents between two Seas, and the holy hill, that is towards judaea: but in the end, they shall come to their end, and final destruction, and none shall yield them secure.  
These things are thus set down in Daniel: the which if we do understand as some do expound them, of Pompey and Caesar: they are then most obscure and dark, and nothing agreeing with the course of things that have happened. But being understood as I have directed, then are they most plain, and agreeing with the issue of things that are done. And to begin withal, these things can at no hand be referred to the Romans, because they were first made possessors of Lybia and Africa, before they set foot in the holy Land, that is Judaea: (for so doth Daniel according to the manner of his time, call that Region, as also their Neighbours and people, bordering upon them by their peculiar names, such as were well known in those days: the Ammonites, and Moabites, although his prophecy tendeth unto those times, and those things, which he foreshoweth should then be accomplished, when as neither judaea should be called the pleasant land, nor the Ammonites, and Moabites, should be termed by those names: which point, we are to observe, lest otherwise these titles do trouble us, and lest we think that those things whereof Daniel speaketh, were to be taken, and then only to be fulfiled, while both judaea had as yet the promises of God, and the Moabites were known by that name or title. He speaketh therefore of those Regions but in that manner, and with such names, as whereby in those days they were known to the jews to whom he writeth. But yet the things, which he foretelleth, were then to come to pass, when as neither judaea was any more the place of God's rest, nor the house that contained the people of God, the which at the last fell out and came to pass, after the Gospel was once published, and Christ had suffered death.  
This mine opinion is hereby confirmed, for that he speaketh of such things as should fall out in the latter days, that is, in the last age of the world; after the accomplishment whereof, the Angel in the Revel. 10.7. telleth of no time that should succeed, that is, after the fullfilling of these things: there is no time prefixed or set down by the Spirit of God, which we should look for. For after the voice of the seventh Angel, the mysteries, or hidden things of God, which are revealed in the Prophets, especially in this place of Daniel, Cap. 11. vers. 40. and so forth to the end of the Prophecy, are to be finished. And so do I understand the words of Daniel, At the end of time, Cap. 11.40. as also, Cap. 12.9. & 1. that in the last time, and as you would say, the last age of the world, there should these two last Kingdoms spring up, which here he describeth and pointeth out, whereof the one should rise out of the South, the other out of the East & North. And these two shall, (as I said,) quite overthrow, whatsoever shall remain in the South and north-east of the fourth Monarchy, that is, of the Roman Empire, the which they shall distress by Sea and Land. True it is, Daniel speaketh of both these new Kingdoms together, joining them (as it were) in one word: because he doth but only glance at, and briefly shut up a story far distant from his time, and the same very obscure, whereas notwithstanding they should be severed asunder both in time and place, whereof the one should arise first, and the other after: as appeareth out of the very text. And that this my judgement is true, it appeareth hereby, for that afterward these two kingdoms are compared together, as distinct and divers, as namely being two, whereof the one is said should overthrow the other, to wit, that of the north-east should vanquish the Southern, the which also itself should in the end meet with his end and ruin. Lastly, whereas Dan. saith ver. 45. Lehar tseuhi-Codesh In the glorious and holy mountain: he pointeth out a place, namely judaea, as Zech. 14.4. Therefore those two Seas, within the which those two kingdoms should pitch their Palace, Pavilion, or Seat royal; are set out by Daniel, and are said to be not Western Seas, such as are the French, the Italian, the Adriatic, or the Spanish Seas, because they bend not towards judaea: but they are more Easternly, running along all that coast which lieth between the Syriac, or Aegaean, and the red Sea. For those two Seas do border out the upper Countries, and lie towards jewrie (as every man may easily perceive by cosmography.) And to make short, Asia and Syria, are said to be all that region, wherein the Lord foretelleth these two kingdoms should arise, which shall bring to nought the remainders of the Roman Monarchy: whereof the one should rise in the South, towards the East and north-east. For so do I refer indifferently unto either of these kingdoms, that which Daniel uttereth in the singular number. Therefore those two shall overthrow the fourth Monarchy in those places where they shall pitch their tents, and in that part of the world which is contained between those two Seas, namely, that called Aegaeum or Syriacum, and the red Sea, or Elaniticum, lying by South, East, and North. Now, it was very behoveful that the seat or soil of these two kingdoms should be set down, and withal that it should be expressed of what Seas this Prophecy should be meant, (because that Rome itself is situated between two Seas: which notwithstanding in this place of Daniel, is in no case to be understood; and many places there are in the world which are enclosed within two Seas: as Greece, Peloponnesus, Pontus, and Asia the less) lest therefore this speech should be doubtful and past finding out: he hath described the whole coast of those Countries by the soils that front the same, and by the Seas that are adjoining. And again, the very knowledge of geography doth show in what coasts, and places of the world this overthrow should be performed by these two Kings or Kingdoms that should arise: not assuredly in the West shall this ruin of the fourth Monarchy be brought to pass, but in the South and North, or rather north-east.  
For, as for the Roman Monarchy, it had (as I have said) two principal heads: the one lying Easternly at Constantinople, the other Western in Italy: whereupon the Emperors themselves did so divide the jurisdiction among them, that the one should be Emperor and keep his residence in the East, the other in the West.  
And so also doth the Scripture make the like division. Zech. 14.8. That portion and head of the Roman Empire that I called Eastern: contained all whatsoever the Roman Monarchy had lying in the Southern regions, in the East; among the Scythians, or the Northern people dwelling somewhat toward the East. And that other Western or Italian Empire, possessed all the other Provinces. Now, this Italian Empire was overthrown by the Goths, and Vandals, as I have showed before, and that long before the overthrow of the Eastern, almost six hundred years. But as for the Eastern or Constantinopolitan Empire, which remained of the Roman Monarchy: it was long after, namely, about the end of all things, and in the latter and old age of the world, somewhat shaken by the Saracens, and at last clean shivered by the Turks. And undoubtedly, in mine opinion, these be those two Kings here spoken of by Daniel. Whereof the one came out of the South, namely the Saracens; the other from the north-east, to wit, the Turk. And these two people or Nations, the Saracens and Turks, did so spread and overflow upon the face of the earth (as Daniel speaketh, vers. 40.) that they clean trampled underfoot whatsoever remained of the fourth Monarchy, either in the East, North, or South, the whole Western part being by others long before overrun: In so much as in all Asia, Syria, Pontus, Egypt, there doth not now so much as a print, or the least mark appear of the majesty and power, which the Roman Empire once sustained.  
And touching the ruin and overthrow of this piece or part of the Roman Monarchy, or rather of this that lay Easternlie, than of the other occidental Empire: God would have it foreshowed by Daniel to the jews, because the people that inhabited the Easternlie head of the said Roman Monarchy, were better known to the jews, than those of the West, which dwell beyond the Syriac Sea, and so were removed far of: neither had they as yet done any harm unto the Jews. As for the overthrow of the Italian or occidental Empire, it is plainly revealed in the Apoca. So that by comparing of both these together, I mean of Daniel and the Revelation, we have made known unto us whatsoever concetnes the decay, either of the oriental and Constantinopolitan, or the occidental and Italian Empire, or whatsoever else is behoveful for us to know for our comfort touching the state of the world, either in the East or West parts, even to the end thereof.  
Now let this mine exposition be compared with the event or issue of things, which is the best interpreter that can be of divine Prophecies, neither can the Spirit or true Prophet of God report an untroath. This is it therefore which I affirm (which both is true and hath testimony from stories) that the Constantinopolitan or Easterly head and Empire, which remained of the fourth Monarchy, was first impoverished by the Saracens, in that part of the North which looketh towards the East: but afterwards being made to stoop, (as more shrewdly handled by them and brought to a low ebb) it was quite dashed and defaced by the Turks.  
We know by the Roman histories, that there were deadly and continual wars between the Constantinopolitan Emperors and those of Parthia, and after with the Persians who did succeed the Parthians. For after the death of Alexander the great, when as for a while the Parthians had lived under the obeisance of his successors, namely, the sons of King Saleucus: they than began, under the conduct of Arsaces, by plucking their neck out of yoke, to enfraunchize themselves into liberty, and to rear up a kingdom among them, calling the Kings of the Parthians, Arsacides, after the name of their first Captain. These reigned unto the time of Alexander son of Mammaeus, Emperor of Rome, and to the fourth year of his kingdom, which was in the year after the birth of Christ 228. In which very year one Artaxerxes a Persian, killed Artabanus King of the Parthians, the last of the race of the Arsacides. This man therefore snatching to himself the Empire and kingdom of Parthia, conveyed it unto Persia. And the posterity of this Artaxerxes and Persian Empire, continued unto the days of Heraclius the first, Emperor of Constantinople, which was in the year of Christ six hundred thirty six, and so lasted in the whole almost three hundred twenty nine years. About this time now began the kingdom and Empire of the Saracens. For in the days of Heraclius and Mahumetes reigned Syrochas the last Persian King save one: at whose hands Heraclius by composition, recovered whatsoever his Ancestors had at any time before taken from the Empire of Constantinople. So these two kingdoms of the Parthians, and of the Persians, which mutually succeeded each other, were terrible indeed for the time, as appeareth by histories, unto the Roman Monarchy, and to the Constantinopolitan Emperors: but yet they neither sacked, nor greatly shaked the Eastern, or Constantinopolitan Empire: nay, the Emperors of Constantinople healed it out lustily with them at even hand, and stoutly made their part good against them. But the first battery that made the said Constantinopolitan Empire to stoop, was (as I said) in the East, South, and North, performed by the Sarracens, who make the first of these two Kingdoms, spoken of by Daniel, which was to rise from the South, and so spread itself over the face of the earth, in such sort, as it should assail the fourth Monarchy, both by Sea and by land, in Asia, Syria, and the north-east. And in truth, the Sarracens did so sore annoy the said Eastern Empire, that it was never able afterwards to recover itself, but began thereupon by little and little to droop and drop away: for they with great expedition, even like lightning, overran Syria, Cilicia, Cappadocia, and Mesopotamia, all which provinces, they pulled and possessed from the Constantinopolitan Emperors: wherein, the very words which Daniel useth, Cap. 11.40. speaking of the Kingdom of Sarracens, are to be observed. This nation (saith he) shall come and shall overflow and pass over, and shall speedily overrun the countries of the East and South: for so was it performed by them, after a very strange and miraculous manner, and with wonderful expedition (as the words of Daniel being joined and set together, do purport) like unto that speech of julius Caesar, I approached the place, I viewed it well, and got the field: as if they did fly, and were not stopped in their passage, either by defenced Cities, or depth of Seas, or force of men: for within the compass almost of threescore years, the Sarracens became possessors of all the East, as also of Egypt. Again, they overran all Afric, and lastly, took view of Spain, & of whole France: only the western people (excepting only a part of Spain) these Sarracens did rather assay then subdue than: but as for those of the East and South, which pertained to the Constantinopolitan Empire, by force and arms they made a plain conquest of them, and healed them in subjection, as namely, Egypt, and also Lybia, which is Cyrene, wherein for a great space they bore rule: in so much as at that time the Sarracens having slain Hormisda, the last King of the Persians, defaced utterly the mighty Persian Empire. They also made invasion upon judaea, and that pleasant land, which Daniel calleth the place of desire, and grievously afflicted the same, for as then was judaea subject unto the christian Emperors, to wit, those of Constantinople. In such sort, as they healed the same in their possession a long time as they did Egypt, and enjoyed the gold, silver, and all the treasures that were to be desired of those nations by the space of 192. years, and unto the year of our Lord 1051. what time they were themselves vanquished by the Turks. Now that the Sarracens are a Southern people, there is no man that is ignorant. Thus therefore standeth that which Daniel affirmeth of the first kingdom, which should overthrow the Roman and fourth Monarchy, and that in the East and South. And this tempestuous stuxre happened in the world, and came from the Southern coast thereof, whereas the Countries of the Agarens, or Sarracens do lie.  
Further, this kingdom of the Sarracens pitched his tents between those two Seas, the Syriac, and the red Sea, where of Daniel speaketh: for they kept their princely palace, and chief provinces in that part of the world, which is enclosed within these two Seas. And whereas here objection is made, that the Sarracens had two Imperial places of abode, the one at Babylon, the other in Cairus, which was Memphis, a City of Egypt: it maketh no matter. For the chief and principal regions of their Empire, lay in that coast which is enclosed with those two Seas. Again, their chief kingdom and longest regiment was in Syria and Arabia, which by Daniel is called Aethiopia, where is the City Meschita, and the temple or sepulchre of that abominable mohammed.  
But now we are to talk of the Turks, to the end that this whole place of Daniel, which no doubt is very dark and obscure, may be made manifest. For these make that second Kingdom, which was to rise out of the north-east, and which utterly brought to nought the fourth Monarchy in the East, South, and into the other regions which were environed with the foresaid Seas: which also set foot into Egypt, oppressed judaea, and enjoyed gold, silver, and the pleasant things of the whole world, by the space now almost of 300. years. These therefore wasted by Sea and land, with wonderful success the Easternely head of the said fourth Monarchy. And these also pitched their tents, and kept their chief Palace & place of residence in that part of the world, which is enclosed within these two Seas, whereof I have spoken, about the hill Taurus and Syria of Damascus, before the coming of the Tartarians, and before they had surprised Constantinople. For in that part, at first, the greatest part of the Turkish Empire was established. Now there is none that maketh doubt that the Turks are risen of the Scythians that dwell in the East. And these were more terrible to the Romans, than were the Sarracens, as also Daniel describeth, who also are reported should succeed, and in time to come after the said Sarracens: for the kingdom that is said should come out of the north-east, is spoken of by Daniel in the second place. And this prophecy agreeth with the story of things done. For the Turks did suppress the Empire of the Sarracens, at what time they were by Hormisda King of Persia stirred up and alured out of their countries: and afterward (which also Dan. foretold should come to pass) they were made fellow-partners of the Empire, by Mahumet the Sarracen, being sultan of Persia, Sogdiana, and Media, because he was not able to match in power with Calipha, the Saracen of Babylon. Thus therefore the Sarracens being set by the saddle, the Turks enjoyed the Empire, and reigned in Asia & Syria full out the term of 192. years, but afterwards, being molested by the Tartarians, and Assumbeans, Kings of the Parthians, their power was somewhat appalled, and almost brought to the last cast. After that, in the year of our Lord 1300. under the reign of Romanus Diogenes, Emperor of Constantinople, the house of Ottoman restored the Turkish Empire to his former dignity, the recovery whereof, was the full and final overthrow of the Eastern and Constantinopolitan Empire. So, the bounds of the Turkish Empire, are now become the very same, which were the limits of the Oriental Empire of the Romans, but as for the Occidental and Italian, he shall never say his fingers on it, because this portion of the fourth Monarchy, seemeth in the Revel. Cap. 13.12.13. etc. to be allotted unto Antichrist. And where as it is further added in Daniel, vers. 45. that none should become an helper either to the Sarracens or to the Turks, experience hath proved it true: for God did so raise up, and advance these Kingdoms, as that they were not helped by the power or furniture of any other foreign nation, (nay, they were rather hated of all others) but they used and rested upon their own only aid and provision, wherein the work of God appeareth the greater, by the swift and sudden promotion of these Kingdoms. And it is said of Ishmael, Genesis 16.12. of whom, no doubt the Saracens are descended, His hand shall be against every man, and every man's hand against him: he shall dwell in the presence of all his brethren.  
To conclude, whereas the last objection is made out of the Revelation 20.8. touching Gog, and Magog, which should conspire with the false Prophet, I confess I am as yet ignorant what Nation is thereby signified. Certain it is, that Gog is a proud people, such as are all the enemies of Christ, and of the Church: and this manner of speech is taken out of Ezech. 38. & 39 And as for Magog, it appeareth he came of japhet, Genes. 10.2.   

That the enlarging of the kingdom of Antichrist was (in imitation of Christ) to be performed by these two means especially, namely, the public preaching of a kind of doctrine, and the vauliting show of divers miracles.  
The 34. Chapter.  
NOw followeth the seventh head of this discourse, to wit, by what signs and means Antichrist was to establish and hold his outrageous power and tyranny. We have already taken view of the ways whereby he attained the same. It pleased the Spirit of God, that these points should be severally handled, to the end that the godly should be the less offended, when they see them accomplished, both because they are brought to pass by the will of God, for the trial of the faithful, and again their coming was foretold, to strike the greater terror into the hearts of the wicked.  
Now Paul telleth us here, with what aids and supporters this kingdom was healed up and strengthened, the which he maketh to be of two sorts, the one, chief and principal, as, the working of Satan, and that, mighty and effectual: the other, inferior, as serving to the other, which he calleth Signs, and wonders: but withal he addeth, what manner of ones they should be, namely, Lying: and again, to what end they tended, to wit, to deceive men, and hold them in all wickedness and error. All which points contain in them both singular comforts, and profitable considerations & forewarnings of those things which afterward ensued. And touching the matter of consolations, assuredly they are most sweet and behoveful, seeing there can nothing more acceptable be reported, then that all those things which are done against the doctrine of Christ, (and that to the great admiration of men, in such sort, as that they should term them Miracles and Wonders) are notwithstanding nothing else but detestable practices of Satan, and false miracles. And as for forewarnings, this place is also furnished with such, whereby men are enabled to perceive how it cometh to pass, that all the world is so easily drawn into that error. For whereas some do indeed observe the same, they wonder and are astonished, marveling how such a thing could so easily be brought to pass. And in the end, thus they resolve upon the matter, saying, except the religion of Antichrist (which indeed is nothing else but a flat blasphemy) were the true doctrine of God, it would never have been so easily received, nor established upon such a sudden: but the answer is easy. God had foretold that all these things should thus come to pass, and that he would give such power unto Satan: the which prophecy, and withal, just judgement of God, could not but be accomplished. Now, why God would have it so, and that upon very just cause, the reason shall be after rendered.  
And to the end this mine assertion might be throughlie strengthened, I have to allege a place very like unto this, out of Math. 24.24. And again another which is in Revel. 16.14. And lastly, the example of the Magicians and Enchanters, which resisted the truth, as Paul allegeth, 2. Tim. 3.9. all which do make plain by what means the enemies of the heavenly truth have always withstood the same, so that we are not now to think it strange, if this very practice be ascribed, to the policy of Antichrist and Satan, (who hath in hand to work this whole mystery of iniquity) and to the sleights which he useth in maintaining this his kingdom against the doctrine of Christ, and indeed, reason itself doth yield no less. For seeing that the kingdom of Antichrist, is in truth, a very depravation of the kingdom of Christ, but yet an imitation of the same, it must needs be, that as the kingdom of Christ is upheald by these two things especially, to wit, the doctrine of the truth, and the power of God's spirit, as Paul witnesseth, 1. Thess. 1.5. So the kingdom of Antichrist hath to oppose other two things, namely, his errors against sound doctrine, and his miracles or works of Satan, against the miracles and power of the holy Spirit, that he might cast a mist before men's eyes, and handle the matter so as he might be taken for Christ himself. For so at last doth he easily obtain so much, as that he is reputed for very Christ, when as he maketh open show of the very works of Christ, of his doctrine and miracles, and like a wicked wretch treacherously counterfeit the same. Therefore in stead of the truth, Antichrist hath nothing else but lies & wicked error (wherein he doth injury to God) in stead of the power of God's Spirit which worketh miracles, he blurteth out his wonders. For Christ sending his Apostles, joined these two together, Mark. 16.15. etc.  
And first whereas Paul saith, that the coming of Antichrist should be by miracles: the word Coming, is to be referred not to his first appearing, but to the whole strength, furniture, frame, and maintenance of the said kingdom: for, these words, his coming, signify thus much, his establishment, stay, and overspreading power, shall be achieved by the means and force of Satan, working miracles. Which two points have indeed lustily enlarged the state of Popery, and withal, they do very lively point, and paint out the same unto us. For what is more common or usual among them, than this vaunting of infinite miracles? and what one thing do they more earnestly urge and seek for at our hands? Assuredly the Turks, and followers of Mahumet rose at first by hatching a new kind of wicked doctrine, but as for miracles, they neither boast that themselves did ever perform them, neither do they require such at the hands of others. But as for the Papists, they repose the top and toe, the But, and mark, and assured ancker-hold in the matter of miracles: and hear is it that they so crack of them with such open mouths, and cast them in our teeth: so that Popery can not be better described unto us, nor more plainly deciphered for the very kingdom of Antichrist, then by this speech of Paul.   

Who be those three Spirits, whereof mention is made in the Revelation, and are said to be the chief ministers of the Antichristian kingdom.  
The 35. Chapter.  
BY the former exposition, it is easy to be known (I mean so farforth as concerneth this place of the Apocalypse) what those three Spirits do signify, which are sent by the false Prophet unto all the Kings of the earth, to plant and establish his kingdom. And they are said to be like unto Frogs, but the place itself is in the 16. Chapter, verse 13.14. which are these.  
verse 13 And I saw three unclean spirits like Frogs come out of the mouth of that Dragon, and out of the mouth of that Beast, and out of the mouth of that false Prophet.  
verse 14 For they are the 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.  
Some in expounding this place, do think that this number of the three is put down (as set & limited) for that which is uncertain & infinite, as it is spoken in Solomon, A threefold chord is not easily broken. Therefore in their opinion these three spirits are every spirit stirred up & sent abroad by Satan for the maintenance of this kingdom of lies, such as infinite numbers of men, & clawbacks of Antich. have been, both living as yet, & dead long since, such as was Eckius, & others, who defended the same with tooth & nail, and promoted it to the utmost of their power. But others seem to come nearer to the true meaning of the place, for they take regard of the number of 3. as indeed it is to be observed: but yet they do not fitly enough restrain the same only to Divines, or Sorbonists to Monks, and professors of the decretals. For my part therefore having advisedly weighed and considered of all things, I take these three Spirits, to distinguish three chief and principal degrees and conditions of men, by whom, as it were by Legates and choice instruments and especial patrons, both Popery itself and the whole kingdom of Antichrist was at first framed, erected, and enlarged, and whereby even to this day it is cherished and maintained. For whereas Christ had for the publishing of his kingdom these three especial degrees and orders of Ministers, to wit, Apostles, Doctors, or Evangelists and Bishops: So Antichrist hath on the other side his Cardinals, Schoolmen and Bishops.  
The Cardinals of Antichrist will needs seem to resemble and be answerable unto the Apostles of Christ, whose power is to stretch to every corner, and not to be limited within the precincts of any one Country. And as touching Doctors and the first Evangelists, which at the beginning of preaching the Gospel, were inseparable companions of the Apostles: they are matched (a God's name) with the Schoolmen (as they are called) that is, the whole rabble of Sophisters, and orbet of Doctors, either such as professed and lived a seculare life, or a regulare, as themselves term it, that is, a Monkish or Cloyster-life. Lastly, concerning Christian Bishops; the Bishops of the Pope's orders, and of the Devils making are in stead of them.  
And undoubtedly all those orders and degrees, are the very pillars of Popery, who are sent by the Pope, or that false Prophet, in divers manners and upon several occasions unto the Kings of the earth, either as Messengers, or as simple Legates, or Legates a latere, according to the qualities of the business that this kingdom had to dispatch, and all of them assemble themselves to war against the godly and Saints in Geddon-harma, that is, in that place where old Rome once stood: which place assuredly is the very shop wherein all treasons and practices against God and his anointed, are forged.  
Now, this sentence and interpretation of mine, is ratified by the circumstance of the time, and by observation of the Similitude which john hath used, and (which is especially to be observed in these Prophecies) by the very event or issue of things, which is an omnisufficient witness and expositor of this Prophecy. So then, these Spirits are said both to be three, and also to be distinct and divers the one from the other, although they be all set forward by one and the self-same author Satan, or rather his son, that detestable false prophet, that is the Pope. And as for those Cardinals, Sophisters, and Popish Prelates: who can more justly be said to be their Sire than Satan himself? and what is their doctrine, their life, and practise but only devilish?  
Further, these three are said to be unclean Spirits. For being that they are stirred up by the Devil, who is an unclean Spirit: it cannot be chosen but that they must be like their father, and practise of his works.  
Lastly, touching the time wherein these things began: that also strengtheneth and up-houldeth my censure. For john showeth that these began to be sent after such time as a way was laid open, for the Kings of the East, and the river Euphrates, which before time was as it were a sacred bound-marke of the Roman Empire in the East, and severed the same from foreign Nations, when Euphrates. I say, began to be as it were dried up, and to give passage to the Eastern people, which brought under foot the Constantinopolitan Emperors. This people and Nation were the Turks, and Tartarians, who being the first that ever passed over Euphrates, broke up, and as it were dispaled the ancient limits of the Roman Empire, and so made inroads and invasions (as I have said) into the Roman Monarchy. And this happened about the year of our Lord 105. After which time especially, the Schoolmen and Popish Monks (for there were other Monks long before that, both more holy and better to be borne with, than those that now are of the Popish profession) began to have Dens and Cloisters, as it were Castles and Blockhouses of Popery in every place to be founded, built, and dispersed, namely, after the year of our Lord 1200. as appeareth by histories. But as for Cardinals: the order of them began long since the other, who nevertheless crept up since the power of the Turk began to be so great, and have obtained such credit at the hands of Kings, that they can at a beck turn and wind them to what purpose they list. For although Gregory the first (who lived before such time as the Turks made invasion upon the Roman Empire) in his Epistles 15.77. and 79. make mention of Cardinals. Yet that majesty and power that now is allotted to a Cardinalship, is but an invention of this later time and age: the which some ascribe unto Gregory the 11. who reduced the Court of Rome, from being seated at Avenion, unto Rome: but some other who do most favour Cardinals, do attribute it unto former Bishops. Lastly, touching the name of a Bishopric: that assuredly is most ancient, in as much as it is often spoken of in the holy Scripture, as 1. Tim. 3.1.2. etc. But such as it is now in the state of Popery, it is fresh and new, as being brought up long after the time of the Apostles, or of such as lived near after them, yea, after the days of Bernard Clarevallensis: in so much as the Audaeani, who lived in the days of Constantine the great, by occasion chief of the unwonted insolency of Bishops, and such as was never heard of before, shrunk back from the society of the Church. And assuredly the bishoply jurisdiction that now is in the Church of Rome, is not evangelical, but flatly Satanical & Devilish, which hath turned all things to ambition, covetousness and pride: whereof I will speak the less in this place, because both Master Calvin, lib. 4. of Christian Institution Cap. 7. And Charles Molinaeus in his book Contra paruas datas, do seem to me to have very sufficiently handled this point.  
To conclude, the similitude which john useth in calling them Frogs, yieldeth sufficient strength unto this mine interpretation: for as Frogs are unclean creatures, living in mire, full of noise, tedious and importunate in their continual croaking: so also are these three orders of a very sluttish kind of life, and always most clamorous, in vexing the virtuous and Saints of Gods: which to be true, the very thing itself, and their importunate outcries and invectives in every place of the world against the assemblies of the faithful, do plainly declare.   

Why the miracles that were wrought for the credit of the kingdom of Antichrist, are termed by S. Paul, Lying wonders.  
The 36. Chapter.  
Having thus made these things plain, let us prosecute the other points which concern the subtle practices of Antichrist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Paul (by effectual working) and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with all power. By which words he giveth us to understand, not only that Satan should work, but also that he should work effectually and with all his might. That the power of Satan should be great, and his craft and subtlety deep, it is plainly foretold. In respect whereof it is said of Christ, that Satan should prevent, surprise, and seduce, almost the very elect and chosen of God. Whereupon Austin upon the 9 Psalm saith: Satan shall in those days perform so great works, that many thereby will be ready to think, that God hath cast off all care of human affairs: Power he will exercise in his kingdom and subtlety he will show in his miracles. For nothing (saith he) is more fitting with fools, than that which they see and perceive with their senses, lib. De utilitate creden di ad Honorium cap. 16. The which that Satan might perform, he works and makes show of miracles: which Paul in this place calleth (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) Signs, and (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) wonders. Now, some there are that put difference between these two words: but in mine opinion it needs not. For Paul's purpose is to show that Antichrist should by the help of Satan work no usual and common kind of miracles, but such as were rare and wonderful, that so he might draw men into errors: and to be short, that he should counterfeit as near as was possible, those excellent works of Christ, whereby the truth of the Gospel was at first sealed. Of these miracles, some are such as the Papists dream are ordinarily and daily performed by their men; and some again are such, as they tell us were long ago done about the graves of their Saints and religious persons: whereby a number of Superstitions were ratified, and especially that foul and blasphemous error of praying to Saints, as being our Mediators, or Intercessors to God. And of this sort they can reckon us up a thousand. For the Papists can fetch with a wet finger a miracle to persuade any point they list, be it never so sottish and repugnant to the word of God; whereby they may persuade fools to give credit to every head and part of their erroneous doctrine. The which I would largely lay open, but that their books are full stuffed with such toys. But where it is added by Paul, that these are but, Lying miracles, wrought in all craft, and deceivableness of unrighteousness: It is meant we should give but little credit unto them, and be assured, that (notwithstanding the same) the doctrine of Antichrist is nothing true. For seeing they are but lying signs, and that we are at no hand to believe lies: we are likewise in no case to give credit to those signs and miracles. Therefore we say with Austin, lib. De unitate Ecclesiae cap. 18. Let them give over these allegations, which are either the cogging couzoning of deceitful men, or the strange illusions of lying Spirits. For either they are false that are reported, or if there be any performed by Heretics; we are the more to beware of them. Now, these signs of Satan are called Lying, in two respects. First, in regard of the things themselves, for that for the most part they be but mere illusions: not the thing itself which seemeth to be done, and so appeareth to the eye. Secondly, in respect of the end for which they are wrought. For they are performed by Antichrist to deceive men, and to draw them into all kind of impiety and unrighteousness: As Austin also testifieth, lib. 20. De Civitate Dei cap. 19 So then by these two epithers or titles, all the credit is cracked of this wonderful skill and faculty of working miracles, and whatsoever might thereby be established, is by the Spirit of GOD quite dashed, lest otherwise by means thereof, we should at any time suffer ourselves to be deluded and seduced by Antichrist.  
Now, out of all that hath been spoken, it is easy to be gathered, that only the unfaithful and such as do not appertain to the number of Gods elect, shall stick to the doctrine and kingdom of Antichrist, who ground their faith not upon the word of GOD, but upon certain great and wonderful miracles: and as for such fellows, it was an easy matter for Satan always to deceive them. But this shall never happen to such as are godly, truly faithful indeed, and the chosen children of GOD, both because they are healed up by the hand and Spirit of the Lord, lest their faith fail: and also because they have regard only to the word of GOD, from the prescript whereof they will not suffer themselves to be carried. Whereby it cometh to pass, that the whole kingdom of Antichrist is nothing else then a confederate rout that give credit unto the lying deceits of Satan, men estranged from the ways of salvation, whom we for our parts are neither to allow nor like of.   

That not every particular man which heretofore lived, or is yet alive, either did, or doth approve of the kingdom of Antichrist: no not when it had prevailed and gotten the upper hand.  
The 37. Chapter.  
NOw followeth the right and last point of this discourse, which dependeth upon the former. For herein question is made, who they be that shall stick to Antichrist, and to what end they should so do: and this point seemed needful to be added in two respects. First, that GOD might by that means comfort the godly, lest otherwise they should doubt that themselves should also with others be carried away with the stream, and drowned in the gulf of so great impiety. Indeed we are according to the advertisement of our Saviour, carefully to stand upon our guard: and with all the powers of our minds to cleave fast to sound doctrine: but least in the mean time we should faint for fear, as thinking that God hath no such care of us: we are to rest ourselves upon this assurance, that only the Reprobate shall follow Antichrist: for God promiseth to deliver and set us free from the participation and fellowship of so great a blasphemy. Secondly, this point was also in an other respect to be added, namely, that so a reason might be rendered of so great a judgement of God executed upon men. For otherwise men would in wondering be either amazed at it, while they should hear of so huge and horrible a dispersion and havoc of the Church that should ensue: or else they would power out opprobries, & blasphemous speeches against God himself, as if he were too too rigorous and severe a judge. But when the cause is yielded for which all these things are inflicted & brought to pass, & withal declared upon whom these judgements do seize & take place: then is all this murmuring of men easily appeased, & the godly & such as fear God are thereby taught and instructed. A like place unto this is that of Math. 24.24. whereby we see that the word of God is always agreeable and like unto itself. But herein the Schoolmen have showed themselves foolish and over-curious, in presuming to set down the number of them that should repair and rely upon Antichrist. The which Viguerus, and Methodius have attempted. But it shall be a great deal more safe for us, to stay our judgements upon the word of God, and hold, that indeed the number of men is infinite (counting them by the paul, or one by one) which shall embrace this blasphemy, but yet not every particular man which shall then be living, shall be seduced. For as it is in the Revela. 18.3. All people and nations, and inhabitants of the earth should drink of the wine of Antichrist, and the whore of Babylon: yet not every several man shall drink of that cup. For by the great mercy of God, some were preserved from that infection; which persevered in the true faith: although indeed the number of such was but small. For as Christ doth not bring every man to salvation; so neither doth Antichrist bring all to perdition. For whereas Paul saith, 1. Tim. 2.4. God would that all men should be saved: That, without all doubt, is to be understood not of every particular of each Nation; but that of each Nation, some shall be saved: the which in like sort is to be understood of Antichrist, when he is said in the Revel. to infect and besot all men with his contagious dregs.   

That only the reprobate, and such as are forsaken of God; have, and shall stiffly and obstinately stick to the kingdom of Antichrist.  
The 38. Chapter.  
WHich, seeing it is most true, let us now see who they be that shall in such obstinate manner give their consent and approbation, of such heinous impiety against God, and his sacred word. And those are the unbelievers, and reprobate, who are not the children of God; and therefore Paul termeth them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, forlorn, or lost children. And these be the very persons, whom the Scripture in other places, as namely, Jude, in his Epistle calleth, Men ordained, and appointed to such condemnation, Jude vers. 4. And Christ saith, that They are not plants of his Fathers planting, Math. 15.13. john 15.2. They are therefore only the rebels, reprobates, and castaways from God; that shall always with stiff necks stand unto Antichrist, but not one of the elect and true children of God: wherein also the judgement of God against them appeareth to be just, for such perish, as are worthy of death, and none other. For the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, lost, signifieth such as are worthy and have deserved losing. Wherefore neither the godly nor the faithful being supported by God, shall at any time be overthrown by Satan; no, not though they live in the midst of this defection: although notwithstanding the number of them (as I have said) was always little; themselves dwelling in deserts, and being such as were unknown among other men: for than was accomplished that which was prophesied of by john, namely, that The Church of God should fly into the wilderness, Revel. 12.16. and there should lie hid for a season.   

What just cause the Lord had to punish the world with this plague of blindness, that it should admit of this miserable state of the Antichristian kingdom: and further, what monstrous contempt of God's word went before this state of Antichrist.  
The 39 Chapter.  
furthermore, why God would have these wicked and rebellious wretches to slip, and fall into that so grievous an Apostasy, Paul yieldeth a reason, and that a very sufficient and just one. For although the Lord hath always most upright inducements for all his decrees and judgements, For all the ways of the Lord are truth and judgement, Psal. 25.10. and though it be not necessary that we should be made privy thereunto: yet, to the end that The wisdom of God should be justified by her children, Matth. 11.19. and that they thereby might be the more strengthened, it pleased the Spirit of God to yield a reason and cause, of this so great and fearful a judgement of God upon the whole world, which afterward ensued. And this was it, because the world through disobedience, and unbelief, had deserved that heavy wrath, and those grievous punishments at the hands of God. For was not this a very foul and monstrous kind of ingratitude towards God, that his sacred Gospel, whereof they could not be ignorant, but had already heard it before preached, yea, and had well perceived the power and majesty of it, should notwithstanding be loathed by them, and trampled under foot? and that in stead thereof, the devices of men, the errors of Heretics, impieties and superstitions of all sorts, against the holy word of God himself, should publicly be brought in, and with the great liking and approbation of all sorts of men, admitted into the Church, defended, yea and preferred before the truth of God itself. What impiety could be greater? what injury, I pray you, more excessive and heinous, could there ever be offered by mortal men, unto the living God, who is jealous of his glory? Therefore this punishment brought upon the world and the Church, is a right 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, a most just revenge inflicted upon the mockers of his name and word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, deriders and scoffers, men that are set down in scorners chair. Whence it is that Paul calleth the same punishment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vers. 12. a condemnation, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (saith he) that these contemners might be damned, and committed to torture. Therefore this severe proceeding is a just punishment of extreme wickedness, blasphenne, and unthankfulness of men towards God. For the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (judged) doth in this place signify, not so much an examination which God maketh of the cause, as a judicial censure, a verdict of condemnation, and execution of punishment. And herein assuredly the said Antich. as well as the devil himself, was the executioner.  
Again, we are withal to take especial observation of the vehemency of the speech which the Spirit of God in Paul, hath used to express these abominable wretches: for thereby it will the more appear, how excessive the contempt was, which they had of the Gospel and word of God, the revenge whereof is so horrible, and indeed so great, that it seemeth there could not possibly be invented a greater. To this purpose therefore appertaineth that which Paul addeth, and that not idly or to no purpose, in these words.  
1. They received not: then, the Gospel was offered unto them: so that thereby their neglect and unthankfulness appeareth so much the greater.  
2. The love: that is, that sweet and comfortable doctrine. so greatly to be desired, which stirreth up, draweth to it, and cheereth the hearts and consciences of men.  
3. Of the truth: which is a thing of itself worthy great price and estimation, and to be preferred far before the devices of men whatsoever.  
The which truth, Paul commending by the effect it hath, saith, By it men might be saved. For that preaching of the Gospel, is the instrument or means whereby they are brought unto Christ, in whom only our safety doth consist. Therefore the word Truth, is in this place by way of pre-eminence, set down for the doctrine of the Gospel. It was therefore a detestable and savage kind of unkindness, for men in that sort, to set light by such great and precious gifts of God, nay, it was more than barbarous and beastly carelessness and impiety, which deserved this severe punishment, and sharp revenge. Lastly, Paul doth yet further amplify this grievous contempt of God (although notwithstanding it is heinous enough of itself) lest peradventure it should seem to us a light matter, or a small offence. And he doth aggravate the same both in regard of the manner how they embraced; and of the height whereunto like madmen they advanced this their rebellious and blasphemous behaviour against God. For he saith they did it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, having pleasure in it, with such a desire, so willingly, and in such greedy and earnest manner, that therein they greatly pleased themselves, they liked and allowed of it, they took great delight in it; and wittingly and willingly made account of it, as of a most pure and precious doctrine: and lastly, that they preferred it before the heavenly word of the Lord God himself. And assuredly this is the highest step of madness that can be, for men, not only like sots to admit, and approve of lies in stead of truth; but to rest and repose themselves therein quietly, contentedly, and in joyful sort: yea, with stretched-out arms to embrace the same, to sooth and solace themselves in it, although in the mean time their consciences do therein greatly grudge & repine against it. Lastly, the same Paul addeth this as an upshot, of this villainy and raging madness committed against God, that the same matter which these men so greedily pursue, and so entirely embrace, is nothing else then mere Unrighteousness. Wherein, their condemnation was the greater, and their punishment the more just. For it is most just & upright, that such as allow of, and maintain unrighteousness, should be most severely punished, Psal. 94. And whereas he calleth this impiety simply Injustice, or Unrighteousness: he thereby giveth us to understand, that in this state of Antichrist, which is the state of Popery, God is not offended, or his kingdom violated in one point, or after one sort only; but that all kind of iniquity being by them admitted, is committed and done with great liking and allowance. For as that is called righteousness, whereby we yield unto God and man, that which is their due, and show ourselves conformable to the will of God in all our actions both in-ward and outward; so is that Unrighteousness, whereby we are injurious to God and our neighbour, shrinking from the will of God either in points of doctrine, or matters of life and conversation. The which to be practised and found rife in Popery and the kingdom of Antichrist: there is none that can make doubt except such as never saw the shadow of it, or tasted the least drop of her venom. But such as have learned but only the first rudiments of that state (which too many have done) and afterward by the goodness of God are brought to see the true light of the Gospel, shall assuredly perceive more clear, than the sun at noon day, how all corruption both of sound doctrine, and holy life, taketh place among them: yea and approved with commendation. Therefore seeing the heinousness of this Unrighteousness, was, and is so great, and that grown to such an height or degree, it is no marvel though this so grievous a punishment ensued in the world, that the reprobate & faithless men, which most wickedly contemned the truth of God, either offered to them or acknowledged by them, should fall into this so cruel a tyranny of souls and consciences.   

An answer unto three certain principal arguments of the Papists, wherewith they would justify themselves, and approve this said kingdom of Antichrist.  
The 40. Chapter.  
THis whole discourse of Antichrist, out of S. Paul might now seem to be fully finished, but that there remains an hard objection of the Papists, whereunto I think good for a final conclusion of this treatise, briefly to oppose an answer. This their objection relieth upon three several arguments, which they urge very sawcely in way of defence both of themselves, and of their said synagogue and doctrine.  
1. The first whereof respecteth and resteth upon the multitude of those, which both heretofore have professed, and as yet do hold the same Apostatical; that is, Papistical doctrine: but hereunto the answer is easy. For seeing that Paul hath very clearly delivered this point, namely, that it should fall out, that only the elect and children of God, should persevere and continue in the true doctrine, and those in number be but few; but as for such as despise the Gospel, and are seduced by Satan, they are almost infinite (for the way is narrow that leadeth to eternal life, but broad is the path that tendeth to destruction, as our Saviour affirmeth) there can not undoubtedly be brought any proof from the greater number & troop of men, to assure us of the true marks of the Church, and to confirm us in the certainty of the truth, & of the doctrine we profess. For by that reason were the Turks now rather to be reckoned the true Church of God, then are the Papists, for there are more Turks & Mahometans, the Papists. And again, in times past, the idolaters before the coming of Christ, were to be counted the Church of God, rather than the jews; for the number of idolaters were always greater, than was the number of the jews. But Christ calleth his Church, the true Church, which is the only Church of God: A small stock. Luk. 12.32. Chrisost. Hom. 28. ad popul. Antioch. It is better (saith he) that there should be one, that doth the will of the Lord, than a thousand wicked. Ye may see if ye will (beloved) that a great multitude of such as do not the will of the Lord, is not a whit better, than such as are not at all. Thus much chrysostom.  
2. The second argument is taken from the general liking that hath been of that erroneous doctrine, the which (as they say) hath been approved by divers men, and sundry Synods. But I answer with Paul, that so it was to fall out that this Antichristian, and Apostatical doctrine, should not only be allowed of by some men, but also be willingly received into the very Church, in such sort, as that men should securely and wonderfully repose themselves in it: and all because that then, they took no due regard unto the word of God. Therefore this reason faileth, as having in it a fallation, setting that for a cause (as also the former did) which is none at all.  
3. Lastly, the third argument which the Papists use against us, is drawn from prescription long time, wherein the said Apostasy hath been entertained, and as yet reigneth among men in great security. Unto this argument also I make answer out of Paul, that it was so to come to pass, that God should send such strong & effectual error, and that upon just occasion, that men would give ear & credit unto those lies, not for a day, but for a very long season. Therefore this plea of long possession that error maketh, is so far from ratifying the same, that it maketh it more great & grievous, in that it hath seduced the m●e, and so long encroached. The same answer Innocentius the third, Bish. of Rome, did likewise make in a certain Decretal Epistle of his: for against piety, against good manners, against the express word of God, a custom being taken up, and doctrine admitted, may at no hand prevail by plea of prescription, or long continuance of time, Canon Consuetud. dist. 11. For such things as at first are not allowable, cannot be justified by continuance of time (as the Lawyers themselves are plain in this point, L. Quae ab initio. D. de Regul. jur.) Now if there be many other matters which by the very rules of the Papists themselves, and their decrees, cannot be overborne by never so long prescription of time (such as are the rights & duties belonging to the King's treasury or Exchequer, and as appertain to the commonwealth, namely, such things as have been left & forsaken, for fear of hostile invasion: again, such things as are compassed within certain precincts and limits: and lastly, such as are the prerogatives belonging unto the Church of Rome itself.) Why may not the like privilege be awarded unto the word of God (who is Lord of Lords, and King of Kings) and unto his Church, so, as no prescription of time, be it of never so long continuance, may prejudice the Lord himself? and that especially, seeing that those which began first to take this advantage of time, dealt not sincerely, nor in plain truth, and simplicity, without which, there can no prescription prevail in the Church; so than it followeth not, that the doctrine of Popery is therefore true, because it hath been plausibly admitted for a great while together, for Daniel and the Spirit of God have foretold it so should come to pass: and therefore it could no otherwise fall out.  
To conclude, in the 2. Kings, Cap. 17.41. the superstitions of the kingdom of Israel are condemned, and such religion as jeroboam had prescribed, for the worshipping of God, although it be affirmed to have been observed, from the Ancestors unto the children, and children's children, and so forth. And whereas men wonder how God should suffer his Church to err so long time together, the answer thereunto is easy and ready, that God never permitted his Church so long to be seduced, but only suffered the wicked, reprobate, and such as fall from him, to wander and go astray, and give credit unto lies, and that upon desert of theirs, and as I have said, most justly on his behalf. For although Papistry was never the true Church of God; yet in the kingdom of Popery, and in the very midst of the Papists themselves, God did often wonderfully preserve his Church.  
Now out of all this that hath been spoken, I hope not only that this place of Paul may be easily understood, but withal that this point is as clearly laid open out of the word of God, as the noon day. That the Pope (who is not so rightly termed the Bishop, as the butcher of Rome) and his adherents, are that kingdom of Antichrist, which in divers places of the Scripture is specified: the which, sith it is the drift and purpose of this treatise and labour of mine, here an end, concluding with this prayer unto God, that he the Father of mercies, would vouchsafe to give to such as have thus long been blinded, eyes, whereby they might see the light of the Gospel revealed: and to such as do already see, will, whereby they may embrace the truth of the same, in their hearts and minds, and constantly make profession of the same, in holy conversation, through jesus Christ our Lord, Amen.  
FINIS.    

A Position propounded, and defended at a Commencement in the University of Cambridge, Anno Domini 1582. By a famous Scholar, and worthy Writer in this our age.  
The Bishop of Rome is that Antichrist, of whose coming the Scripture hath foretold.  
THE enterprise is great (right Worshipful and worthy) and full of doubt and difficulty, which I have taken in hand, to affirm & maintain, and that in so solemn an assembly of learned men, as this is, that the Bishop of Rome, who professeth himself to be Christ's Vicar in earth, the successor of Peter, the head of the Christian Church, the chief of all Bishops, the most Catholic of all Catholics, a kind of Oracle of religion, and a mortal God among men: to avouch I say, and hold, that the same man is the very Antichrist, an enemy to God, a traitor to Christ, an adversary to religion, the ringleader of heresies, and a murderer of God's Church. But as ye are here present in bodies, so be present in attention: and if heretofore by means of that common error, which generally hath prevailed, ye could not peradventure give right censure of that wicked monster: yet now at length, laying aside conjectures, think uprightly of the matter, and whom the Scripture hath foretold, time hath discovered, and the Church hath many ages been burdened with: acknowledge him for Antichrist, spit in his face, and curse him even to the pit of hell. For why should we not both judge freely, and speak plainly in the case? or why should we at all doubt, and stagger in a matter so manifest, and of such moment? If the Bishop of Rome be the Antichrist (of whom we can make no other account, except we will be wilfully deceived) why should we either look longer for an other, or why should we not call this the very Antichrist? I hope that after I have done, none of you will doubt, but that, that jolly Bishop which keeps such a coil, is the very and only Antichrist: in such sort as who will not be lost for ever, ought utterly to detest him and abandon his society. And herein I purpose to deal so, as the right order of disputation requireth: namely, first, in way of confirmation, by authority of the Scriptures to warrant mine assertian, and as for such arguments as may seem to make against me, I will not meddle with them in mine Oration. For now it is my part to make plain and strengthen the cause, and afterward to shake of the adversaries objections when I shall come to answering. And first to begin withal, I will take that unto me as granted, which of necessity must be yielded, that Antichrist is in the Scriptures set out unto us, by his true and infallible marks, so that we are neither to imagine of any other, not spoken of in the Scriptures, but that we confidently affirm him to be Antichrist, unto whom all those things do so fitly agree, which we read in the word of God concerning Antichrist. For either it must needs be so, or else the Spirit of God hath not well described him unto us, the which cannot be affirmed without blasphemy.  
Therefore I will set down this as the ground of my judgement and defence, that the Scripture hath delivered unto us whatsoever was meet for the Church to know, touching Antichrist: and that he without all controversy, is the true (or rather the false) Antichrist, in whom those marks are to be found, whereby the Spirit of God would express Antichrist, and set out as it were, in his lively and proper picture, to the view of all men. And as for those things which are set down in the whole body of the Scriptures concerning Antichrist, I uphold that every one of them doth agree to the Bishop of Rome, and that they all cannot be attributed unto any other. Now, the name of Antichrist is in the Scriptures taken in two sorts, general and proper, or particular. For as the name of Christ is sometime applied unto all those who have some resemblance of him in their being anointed, (such as were the Prophets, Kings, and Priests, in like sense whereof the Prophet speaketh, Psalm. 104. Touch not mine anointed) and sometime again, is taken for the very Son of God made manifest in the flesh, our redeemer and Saviour jesus Christ: So also in the Scriptures the name of Antichrist is sometime taken for every adversary of Christ, (as in the 1. joh. 2. There are many Antichristes come already: that is, there begin to encroach many backsliders, which endeavour to corrupt the pure word of God:) and sometime again more properly for that chief Antichrist which mallapertly thwarteth Christ himself, not only in one or two points, but in the whole frame of religion and kingdom of Christ. And even in such sense did john speak of Antichrist in that very place, when he saith: Little children, it is the last hour: and as ye have heard that Antichrist should come, etc. And of this kind of Antichrist are those things to be understood, which Paul writeth in his 2. Epistle to the Thess. cap. 2. I am not therefore to entreat of those petty and paltry Antichristes, which are many in number, and should sow the seed of the Apostasy, and horrible Antichristianisme, which was to ensue: but of that Captain Antichrist, which should in all points be opposite to Christ, and of whom the other were but forerunners. And when I say that the Bishop of Rome is this great Antichrist, my meaning is, that he is the Captain and head of that Apostasy, which the Scripture pointed at, and foreshowed, should take place in the Church. For we are not to imagine, that the whole power of Antichrist is included in that Bishop only, but that pontifical kingdom which is opposite and contrary unto the kingdom of Christ, is in truth to be termed Antichrist. And seeing the Bishop of Rome is the head of this kingdom: I call him Antichrist, being but a part of the whole. Wherein I wholly follow the manner and direction of the Scripture: which, when it speaketh of that Antichrist, it mentioneth sometime a whole kingdom and body, as it were, as when Paul saith: Except there first come a defection, or falling away: and, Now the mystery of iniquity worketh: And sometime again it specifieth but some one, being chief and principal in this kingdom, of whom dependeth the whole body of this wickedness: as when he saith, Setting and advancing himself against whatsoever is called God, or is worshipped, and bearing it out as if he were at God. These two points cannot be understood of the whole body, but of the head, the Bishop of Rome himself. Thus then, seeing it appeareth what I mean by the name of Antichrist, let us come to the matter and thing itself, and examine what we find in the Scripture concerning Antichrist, whereby all men which are not already infected with the dregs of Antichristianisme, may acknowledge and confess, that the Roman Bishop is (as I say) this Antichrist. And herein of purpose I will affect brevity, endeavouring to comprise many things in a few words, and much matter in a small compass.  
All the ancient Fathers, almost, and many of the late writers, and those very learned Divines do affirm, that Daniel in his 11. Chapter about the end did speak of Antichrist. For the things that are there spoken by him, are to be referred to Antiochus only, figuratively, but are properly and in truth to be understood of Antichrist. There are none of the Pope's Proctors themselves, to my knowledge, that make doubt, but that the Prophet in that place doth speak of Antichrist. Which if it be so, we may even out of this place learn, who, and what manner of fellow this Antichrist should be. For in that treatise of Daniel we may behold, not a sleight counterfeit, but a lively picture of the Bishop of Rome. For first (saith the Prophet) He shall do what him list. And indeed, the Pope hath now these many years done even what he pleased in many matters, as well Civil as Ecclesiastical. For he takes upon him to create, translate, and put down Kings; to discharge subjects from their oath of obedience, and to have the like authority over all Empires and Kingdoms, to root out, pull down, bring to ruin and destroy: again, to build and plant them at his pleasure. And this power he hath put in practice, not only heretofore against many Kings and Keysers, but of late he itched, as ye know, to exercise upon our gracious Sovereign. And as for Ecclesiastical matters, he therein challenged to himself much more licentious liberty. For therein all his sayings, placards, and degrees, were to be accounted as Oracles, proceeding from the Spirit of God, whatsoever liked him, must be taken for Catholic: and whatsoever displeased him, was to be reputed heretical. Though he should draw with him infinite souls of men into hell: yet it were impiety for any man to say, What do you? (dist. 40. Si Papa) And it is an old principle among Papists, which none of them dare deny, that the bare Will of the Pope is reason enough. Further, the Prophet saith: He shall exalt and magnify himself above all that is God. The which also Paul very flatly affirmeth of Antichrist. Now, how the Pope performeth this, I shall afterward show, when I shall come to handle that place of Paul. Thirdly, the Prophet addeth: And he shall prosper, until by the wrath of God he be brought to nought. Who is ignorant how wonderfully the kingdom of Popery increased, until such time as the Lord revealed Antichrist unto his people. Fourthly, it followeth: neither shall he regard the God of his Fathers. And sure the romanists have devised us a new God, which is not the true God of the Christians. They have a counterfeit God and a strange Christ, a new heaven, and such a religion, as our Fathers the Apostles never knew, but such an one as themselves could invent and frame for their own turns: the which I will after make manifest. Fifthly, the Prophet writeth, He shall not care for the desires of women. The Papists, although they be not the least effeminate men that ever were, yet they condemn marriage as utterly unlawful among them, in all their orders and professions: in so much as they prefer abominable Sodomitry, and filthy raging lust, before honest and holy Matrimony. Sixtly, He shall worship God with gold, and silver, and precious stones. Among the Catholics, the spiritual and true worship of God is clean decayed, and all their religion standeth in outward show, and stately furniture of their Churches and Images, and masking pomp in celebrating their Masses. Lastly, he addeth, He shall increase his glory, and shall make his accomplisses to rule over many, and shall divide the land among them. What riot, what glory, what magnificence, what power, what riches and treasure can be greater than that the Papists possessed? Whatsoever was pleasant in all Christendom, whatsoever was gainful, delightsome, fat, and to be desired; was wholly (not long since) in the Pope's favourers. Wherefore, I think assuredly that no man doubteth, but that these things do so touch the Bishop of Rome, that they do not agree so fitly with any other whosoever.  
But seeing there be some that be not as yet resolved, that Daniel in this place spoke of Antichrist; or if he did, yet, that he there spoke but figuratively, as, under the person of an other: let us come to the new Testament, wherein this Antichristian monster is plainly and clearly set out unto us. And yet I will not prosecute every place, but make instance only of such proofs, as are most plain and pregnant. There was never any Christian that as yet made doubt, that in the second Epistle to the Thess. cap. 2. mention is made of Antichrist. Wherefore, let us advisedly consider and make search into that place, and let us compare the Bishop of Rome, with that Antichrist of the Apostle, who must needs be the very Antichrist, that by his true and proper marks, we may learn to acknowledge the very truth of the thing. The Thessalonians had wrongly persuaded themselves, that the coming of Christ, and the end of the world drew near. The Apostle endeavoureth to rid them of that error, and withal delivereth doctrine most necessary for all Christians. The simple and plain proposition whereof is this: Antichrist shall come before the coming of Christ. This Antichrist he diversly describeth, that every Church and Congregation might know what a manner of one he should be. Let us severally consider of each part of this description, set down by the Apostle. First he saith, Except there come first a backsliding or falling away. Now, it is a falling from the faith that he meaneth, for his purpose was not to speak of the changes of empires, or overthrows of Kingdoms; and again. the word Apostasy doth signify no less, 1. Tim. 4.1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: That is, They shall shrink from sound doctrine. And further, all the Fathers give it out, that the coming of Antichrist shall be joined with a miserable overthrow of religion and godliness. And whereas the Apostle calleth it simply an Apostasy (which should ensue,) he thereby showeth that it should be a general, and not a particular defection. For he speaketh absolutely, without limitation. And this may also more manifestly appear, by comparison of other places. Luk. 18.8. The son of man when he cometh, shall he find faith upon earth? This is that Apostasy and want of faith whereof Paul spoke. Math. 24.12. Iniquity shall be increased, the love of many shall be cold. And john in the Revelation foretelleth, That the Kings of the earth should commit fornication with the Harlot: And, that the inhabitants of the earth should be made drunken with the wine of her whoredom, And, that all Nations shall drink of her cup. And lastly, the event of things which is the best expositor of these matters, doth prove that I say to be most true. For partly by Mahumetism, and partly by Popery, faith hath been long since, almost clean put out; in so much as well nigh there is no remnant left in the world, of the true and ancient faith and sincerity. After this, the Apostle beginneth to describe Antichrist by his proper marks. And that, that man of sin be disclosed, even the son of perdition, which is an adversary. In these words he setteth out Antichrist as it were one man, who although he be not indeed any one single or particular man; yet is he by the Apostle described under the person of one, both in regard of that kingdom which he maketh opposite to Christ's, and is one, and also in respect of that one and the self-same spirit of Satan, wherewith all the Antichristes in the world are carried. As the kingdom of Antichrist is one, so also is the kingdom of Antichrist one; and for that cause as Daniel long before had laid open several kingdoms, which were continued a long time by lineal descent and succession of Kings and people, under the names of a Leopard, a Lion, and a Bear: so also would the Apostle set out Antichrist, and the whole body of the Antichristian kingdom, under the figure or resemblance of a most wicked man. And seeing the Bishoply kingdom doth fight and contend with the kingdom of Christ: and seeing that in the same, the Bishop as a principal Monarch doth bear the sway: we rightly term the Pope (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) by a kind of prerogative, Antichrist. The Apostle faith, that this man was to be revealed: that is, should openly affect and possess a kingdom, and exercise his tyranny: the which, it is certain the Pope hath practised above nine hundred years, even ever since that time wherein he would needs be called the head of the Church, and take upon him the chief stroke in the Church. And to the end we may evidently perceive, that the Bishop of Rome is that Antichrist (as I affirm) let us prosecute the other parts of this prophetical description laid out by the Apostle. He lays open Antichrist in the fourth verse following, by three adjuncts or properties: for first, He shall oppose and exalt himself against all that is called God, or that is worshipped: Secondly, He shall sit as God in the temple of God: Thirdly, He shall show himself that he is God.  
These words contain much matter in them, and offer great variety of speech: but, I of necessity must observe a mean. First therefore Antichrist was to become 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 opposite to Christ, an adversary, contrary, in such sort as he should advance himself above Christ. So that Antichrist should take upon him, not only civil reverence, but even divine worship. Can any man hereof make doubt, but that this doth most fitly agree with the Bishop of Rome? For he will needs be greater than God himself, and setteth himself full butt against him. And that he would needs be greater than God, we shall easily perceive; if we consider what power and authority either of them do challenge to themselves: It belongeth only to God to prescribe laws, to bind our consciences, who only hath the sovereignty over our souls. The Bishop of Rome will needs bear rule over men's consciences, (wherein he attributeth to himself a divine interest) yea enjoineth in more hard and severe manner, than he supposeth that God himself ought to do. For who knoweth not that a man might with greater security transgress the laws of God, than the Pope's Constitutions; and that he that should offend the said Bishop, should in more severe manner smart for it, than he that should with notorious wickedness offend the Lord. To be stained with fornications, adulteries, and unspeakable impieties, required no great penance, such sins could be done away at a light and easy price; but to have tasted once either of Pork or Beef upon a Friday, that could never be wiped out, but by the blood of him that offended: and yet the one stands forbidden by God himself, and the other by none but by the Bishop. They make it for the most part but a mockery or May-game to break the laws of God, but to transgress the Bishops, is right mortal and deadly. To hurt God by perjury and blasphemy they make it no great sin: but, to offend the Bishop only by unreverent speech, is a huge trespass, and worthy to be revenged by most extreme torture. There are a thousand such like, wherein the Bishop establisheth his authority to be reputed as far more authentical and holy, than the power of God: Then, what is it to advance himself above God, if this be not? shall we look that Antichrist should pluck God out of heaven, and climb up into his Celestial seat? and the said Bishop is also an adversary unto Christ, and that not in any one parcel only, but simply, and (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) in the whole; I will in few words make it plain, for neither is cold more repugnant unto heat, or black to white more contrary, then is Popery to Christianity, and the Bishop's profession, unto the doctrine of the Gospel. For what a kind of God do they make of him, when they serve such an infinite number of Idols, and fill the whole world with their Idolatry? for where ever, either among the Grecians or Egyptians, or the old Romans, were Images more common, or more frenticke idol-worship, than was; and as we know is in the Romish Church? and that of a sorry slender crust, a God can be made as soon as a Priest shall have breathed out a few words out of his filthy mouth: I beseech ye (brethren) what a madness is it, and what sacrilegious blasphemy against God? Therefore they have no God at all, and much less have they any Christ, whom they have dishonoured, mangled, and torn in pieces in such wonderful sort. We are taught in the Scriptures that Christ is a man; but a man he can not be if he be infinite, without circum-scription or limitation of place or person, such a Christ as the Papists have dreamt upon, they make Christ, both man and God, of that Mathematical superficies which they use in their Mass, which is so subtle and thin, that it containeth in it no thickness at all. I would here know of them, how, in that little body or substance, they distinguish or sever the deity of Christ from his human nature. And what a kind of body is that, which is of no quantity, which can be perceived by no sense, which possesseth at once an infinite number of places, and those far distant? thus therefore they destroy the person of Christ, and as touching his office, they are therein more foully and dangerously deceived. For, what part at all do they herein leave sound and entire unto Christ? If Christ be our Priest, and if there be two parts of this Priesthood, the one, that he should offer himself for our only and perpetual sacrifice, the other, to be our intercessor, and make prayers for us. How is it that the Papists do offer up Christ every day, and how is it that they suborn an infinite number of Mediators? If Christ be our Prophet, why will they not stand content with his doctrine, to what end do they require further human laws and traditions? If he be our King, what need we an other Bishop to be our King, which should rule over our consciences, and the whole Church of Christ? wherefore if he be Antichrist that denies jesus to be Christ the anointed, as john hath taught us: it is evident that the Bishop of Rome is Antichrist, who hath taken away the Kingdom, Priesthood, and Prophetical office of Christ. I can not run over each place of the doctrine of the Gospel, that therein I might show how the Bishop is contradict unto Christ, in every point; and these have I lightly touched, & in few words run over, because I am not now to handle common places: but briefly to yield the reason of this my defence and assertion. Wherefore to let pass other points, & to conclude this place, I affirm, that the whole doctrine of the Gospel, that setteth out unto us the causes & means of our salvation, and which prescribeth either the outward or inward worship of God; is by the Pope's means depraved, spoiled, & clean overthrown: the which being so, it followeth, that the Bishop is rightly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an opponent or Adversary. 3. And lest any man should dream, that Antichrist should be an outward enemy, such as Mahumet is, Paul addeth, that He should sit in the Temple of God, that is, in the midst of the Church: therefore he should prove an household enemy, not a foreign foe, and shall withstand Christ covertly, not openly, although notwithstanding he shall be a deadly enemy unto Christ, yet shall he pretend great faith, religion, friendship, & familiar conversation with Christ, whereby we may see how much more dangerous an enemy he is. So the Bish. of Rome, although he be repugnant unto Christ in all things, yet hath he placed & seated himself in the midst of the temple and people of God. For he holdeth that himself is the Vicar of Christ, & that his synagogue is the true Church of Christ, & that all his are the true Catholics, and crieth out, that all such as separate themselves from him are Heretics. Thus doth he challenged to himself the title and name of the Church, and detracteth it from all others; and this is it which Paul meaneth, in saying he shall sit in the midst of God's Church. Many shall come saith Christ in my name, saying: I am Christ. Now, what is it to come in the name of Christ; but to usurp the place or name of Christ's Vicar? And this hath not only been performed openly by the Pope, but also it hath fallen out, that besides him, no other did ever attempt it. 3. And doth not the Bishop openly boast himself to be God? read Gratian distinct. 21. He acknowledgeth the name, he taketh it upon him, he counteth it properly to belong unto him, and reposeth himself in it. His client's claw and worship him as a God, they salute him by the name, and make more account of his authority and precepts, than those of God. Herein I feign nothing, I speak that that is evident and well known unto all. The Bishop of Rome giveth it out that he is an earthly God, and vaunteth that he can do whatsoever God can; Sin only except: an impudent and blasphemous mouth, hitherto all points do iompe and agree. But we have not yet run over the description set down by the Apostle, if these things be not sufficient, mark what follows: Now (saith Paul) ye know what withholdeth, namely, that he might be revealed in his time. Herein he showeth what it is that did stay or keep back the coming of Antichrist. This same (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) which withholdeth, Tertullian, Jerome, and chrysostom, do understand of the Roman Empire, the which so long as it stood in flourishing estate, Antichrist could not rise to that power and pre-eminence; and therefore that room might be made for Antichrist, it was requisite that the Emperor of Rome should give place. What this meaneth we shall easily understand, if we shall bear in mind that which john forewarneth in the Revelation, as we shall see anon; namely, that Rome was to become the head and Metropolitan City for the Antichristian kingdom. Seeing therefore that Antichrist was to rule in Rome, necessary it was that the Emperor should leave Rome empty for him, for it could not be possessed by both of them together. Now the issue & event of things hath showed itself, to be a most plain and plentiful interpreter of this prophecy. First, Constantine translated the Empire from Italy, and Rome into Greece unto 
* Which is Constantinople.  Byzantium: then the Greek Emperors began by little and little, to lose all their interest in Italy, so that at last Rome, the ancient seat of the Empire, together with a great part of Italy, began to fall into the Bishop's hands. But whereas some understand this matter of the Preaching of the Gospel, which the Apostle should signify, was first to be spread over the face of the whole earth: I will not gainsay, but that both may be understood, viz. that the Empire was to be moved out of Rome, and the Gospel to be preached over all the world. And touching the time wherein both these were performed, it agreeth fit. And whereas the Apostle writeth, that the mystery of Iniquity doth already work: he giveth us to understand, that even in his time the foundations were laid of that pontifical defection. And further he plainly testifieth, that this Antichrist should continue even to the coming of Christ, when he saith, that the Lord shall consume him with the spirit of his mouth, and shall abolish him with the brightness of his coming. Antichrist may be appaired somewhat, and diminished by the preaching of the Gospel, but he cannot be wholly dispatched before the coming of Christ. Now how Antichrist was to get a kingdom, and obtain a tyranny, Paul doth herein declare, when he saith, His coming shall be by the working of Satan, with all power and signs, and lying wonders, and with all deceiveableness of unrighteousness among them that perish. It were impossible to utter any thing more fitly agreeing with the kingdom of Popery: for, except the Bishop had a mighty, powerful, and devilish force in working, he could never have so prevailed by his couzonages, deceits, tricks of legierdimaine, and false miracles.  
Hitherto we have heard Paul preaching of Antichrist, and if Paul were a true Prophet, as we doubt not but he was a most true one, it is necessary that the Bishop of Rome should be Antichrist: I do but point at the heads of very weighty matters, for I may not now make long discourses. Let us come to the Apocalypse, wherein, are most certain evidences, and plain testimonies of this our Antichrist: these, what they are, let us consider. In the 13. Chapter, after that john had made mention of a Beast which had seven heads, one head whereof being grievously wounded, was afterward made whole again, (which Beast, can not but be understood of the Roman Empire:) than it followeth in the 11. verse. And I saw an other Beast, coming up out of the earth, and it had two horns like unto the horns of the Lamb, but it spoke like unto the Dragon. The Papists themselves make no doubt, but that this Beast is Antichrist: and I will prove that it is the Bishop of Rome himself, who professeth himself to be the Lamb's Vicar, and to be like unto the Lamb: but yet if we mark well his speech, we shall acknowledge him for a Dragon, and the very Devil. For who ever did vomit out more horrible blasphemies against God, than this Beast hath done? go over the rest that followeth unto the end of the Chapter, ye shall see all things fall out just by the providence of God. Who is it that put life into the dead image of the Beast, but only the Bishop, who in his new erected kingdom, hath lively expressed and represented the old Roman and Idolatrous Empire. For, look what cruelty, covetousness, lust, riot, Idolatry, was long ago found rife among the ancient Emperors, the Bishops have restored all that unto the world again. And it is most certain and apparent, that he compelleth all men that will live at all, and deal in his business and affairs, to bear his mark in their foreheads, & right hands. For except they give up their names unto him, and esteem him to be reverenced both in word and deed, they can not live in safety: Kings, Emperors, Bishops, rich, poor, the common people, learned, unlearned and all, must serve him, kiss his feet, and worship this Beast. And as touching the number of 666 Irenaeus, a very ancient Father, and one that lived near unto the time of the Apostles, hath opened the same. If we must needs make account of Apostolic traditions, why may we not think that this was a tradition of the Apostle? Truly the Pope is a Latin by nation, faith, public liturgy, yea and all his adherents he will needs have to be Latins: he that is not a Latinist, they cry out that he is a Grecian, a Schismatic, and Heretic. If it seemed probable unto Irenaeus that this should be the name of Antichrist, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Latinus, it ought to seem much more probable unto us, who have had perfect proof and experience of this Antichristian Latin. Notwithstanding, if any had rather refer it unto the time of his revealing, I will not greatly disagree. For if unto the year 79 wherein john lived, and wrote his Revelation, we add the number 666. and consider the estate of the Church what it was in the year 763. we shall see that Antichrist was then grown to years, ruling in Rome, terrible with two swords, and worshipped by Christian men as a God. What need we seek more? or what could be more plainly foretold? have we need also of a toarch-light? And yet there are more evident proofs than these, which are mo● forceible to persuade, although we were disposed to oppose ourselves against them. The Spirit of God did foresee that question and doubt might arise, touching the place where this Antichrist should reign, and therefore he would also forewarn all Christians of the place, and so pointed out the City wherein Antichrist should sit. And that is Rome, which john both calleth Babylon, and the woman that sitteth upon seven hills, and the City that beareth rule over the kingdoms of the world. He that doubteth that Rome is this same, I can not tell whether he have any wit at all: the ancient Fathers understood the mystery. Tertullian contra judaeos, saith, Babylon representeth in john our Prophet, the figure of the City of Rome. Jerome upon the 47. Chap. of Esay, in his Epist. unto Asella, in the end of his second book against jovinian, and in the prologue of his book de spiritu sancto, testifieth the Rome is Babylon, & calleth her the purple coloured Harlot. Austin in his 18. Book, De Civitate Dei, Cap. 22. affirmeth that Rome is an other Babylon, and a daughter of the first Babylon. Orosius. lib. 2. cap. 3. showeth by many reasons, that Rome is in all points correspondent unto Babylon. But why do we seek after the testimonies of men, and why do we require further proofs, seeing john himself declareth, that this City, is that which is founded upon seven hills. Let them name me if they can, any one City in the whole world, in Europa, in Asia, or Africa, in the Indies, or newfound America, wherein are to be found seven hills, besides this our City of Rome, the which all men know to be built upon seven hills: the bravest town of all, that doth enclose seven several hills in compass of a wall. The names of which hills are as yet well known, Capitolinus, Palatinus, Aventinus, Caelius, Exquilinus, Viminalis, Quirinalis. And although it were so, that there could be found such an other, yet this City only was ruler over all Kings and Nations. Therefore it is out of all controversy, that it is Rome whereof john speaketh: yea and Rome not only as it was in times past, while her Emperors were Tyrants, (which the very Papists acknowledge, because they can by no means avoid it, but that needs they must grant that Rome is there meant) but as it was afterwards, when the Pope bare rule, which I will enforce out of the words themselves: for john describeth Rome both touching the old state of the Empire, and also touching the state thereof, being after renewed and restored, as it is evident in the 13. Chapter. And as for the ruinous and decayed estate thereof, it was the Pope only that restored it, and which gave life unto that Image, which was as it were stark dead: therefore he mentioneth and meaneth both the states thereof. Afterwards, he in the 17. Chapter, vers. 8. speaketh plainly of the Beast which should arise out of the bottomless pit. Now as for the old Roman Empire, it was in force while john was yet alive: wherefore it is most certain that john spoke of the bishops kingdom that should after ensue. And this is that seaven-headed Beast whereof he speaketh. Thus therefore it is evident, that those things which john here wrote, are to be understood of the kingdom and monarch of the Bishop: otherwise, all things will be out of frame, and disagree. To what end should I heap up many things? what need I adjoin unto these heavenly oracles, being so manifest, so certain, and so many in number, the testimonies of men, which are uncertain and doubtful, therefore I here end, gathering out of all that hath been spoken, this most manifest and strong conclusion: 
The Conclusion with a repetition.  If he be Antichrist which opposeth himself unto Christ, which lifteth up himself against all that is called God, or is worshipped, which hath brought an Apostasy or backsliding into the Church, which sitteth in the Temple of God, which boasteth himself that he is God, which when the Italian and Roman Empire was overthrown, usurped unto himself a kingdom and tyranny, which immediately after the ascension of Christ, began in his forerunners, which shall last to the end of the world, which hath Satan for his fellow-worker, which braggeth of his signs and wonders, counterfeiteth himself like unto the Lamb, and yet speaketh like unto the Dragon, which restoreth the Image of the first Beast, which in every respect is a right Latin, which possesseth Rome, the mystical Babylon, the City with seven hills, which is clad in Purple, which is an Harlot, and which hath all the marks of Antichrist, that are diligently and plainly set down in the Scriptures by the Spirit of God, (which of necessity must needs be so, except we think that Antichrist is ill set out by the holy Spirit:) then is the Roman Bishop and no other, Antichrist. But the antecedent (or first) is true, therefore the consequent (or that that followeth) is also true. Thus have I hitherto handled my matter in way of propugnation, or defence: now will I also, by the grace of Christ, maintain the same against the oppugnation or battery, that the grave Doctors shall bring against it.  
FINIS.   

Bernard a Monk of Cluniacke lived about 400. years ago. He wrote unto Peter, Abbot of that Monastery, three satirical invectives: in the two latter whereof, he taketh up roundly, and that not unjustly, the tyrannous behaviour of the Clergy and Bishop of Rome.  
Some of these verses I have copied out as they stand extant in a Book of his, entitled, A Catalogue of witnesses of the truth: which I have caused to be written out, not so much for the elegancy of the style or verse, as for testifying the truth, and to show what opinion, men in those days had of the Roman Antichrist.  

LEX mala, furibus his subeuntibus, intrat abundè.  
O mala secula, venditur infula pontificalis:  
Infula venditur, haud reprehenditur emptio talis.  
Venditur annulus, hinc lucra Romulus auget et urget.  
Est modò mortua Roma superflua quando resurget?  
Roma superfluit, arida corruit, afflua, plena:  
Clamitat & tacet, eriget & jacet, & dat egena.  
Roma dat omnibus omnia, dantibus omnia Romae,  
Cum pretio, quia juris ibi via, ius perit omne,  
Roma nocens nocet, atque viam docet ipsa nocendi,  
jura relinquere, lucra requirere, pallia vendi.  
Saepe notarius est ibi carius emptus, ut ille,  
Quae cupis, exaret, & sacra praeparet ipse sigilla.  
Si tua nuntia praevenit uncia, surge sequaris.  
Si datur uncia, stat prope gratia pontificalis:  
Sin procul haec valet, haec tibi lex manet & schola talis,  
Dives es indiga, pinguis es arida libera servis:  
Libera subderis, aeréqae venderis ipsa proteruis,  
Saepe revenderis, hinc reprehenderis ore jugurthae:  
Sylla vorax rapis, & cupis, & capis, & trahis ad te.  
Roma ruens Rota, foeda satis nota cauteriat te:  
Gurges es altior, arca voracior, alta lacuna:  
Infociabilis, insatiabilis, omnibus una.  
Quò bibis amplius, hoc inhiantius, huc date, clamas,  
Dic rogo, sufficit: at mihi deficit, ipsa reclamas.  
Si tibi det sua, non repleat tua guttera Croesus:  
Marca vel aureus, amodò, non Deus, est tibi jesus.  
Mittis in extera tollere munera sola flagrantes,  
Quem tua dirigit huc manus, exigit ille tributum,  
Nec bona secula, sed bona fercula, molléquefulcrum.  
Suetus ab ubere, non nisi currere, vel peditare,  
Celtica curribus exit equestribus arua meare.  
Qui modò gressibus ibat ovantibus, incomitatus,  
Clerus equestria vix animalia pascit avena.  
Serica pallia dat tibi Gallia, Roma caprinum,  
Errat tibi pedes, ambulat hîc eques in resupinum:  
Gens fluit obuia, fit sibi gloria, pulchra videri.  
Ductus in atria pontificalia molle recumbit,  
Pocula praecipit, agmina suscipit, oscula iungit.  
Roma quid exequar, imò quid eloquar, aut tibi promam?  
Vncia te rotat, uncia te notat non esse Romam.  
Tu populos tibi, te rutilans sibi marca subegit.  
Semper enim lucra progenies tua, vult, agit, egit.  
Haec sitis ebria stat tibi propria, mart, togáque  
Te cremat, impiat, urit, inebriat, excruciátque.  
Das sacra culmina, das moderamina sacra probrosis,  
Arida mitibus, afflua ditibus ambitiosis.  
Fas mihiscribere, fas mihi dicere, Roma fuisti:  
Ecce relaberis, atque resolueris ordine tristi.  
Vrbs sine viribus, & sine patribus obruta marces.  
Dardania's premit, Ausonias emit aureus arces.  
Fas mihi scribere, fas mihi dicere, Roma peristi.  
Obruta moenibus, obruta moribus occubuisti,  
Vrbs ruis inclyta, tam modò subdita, quàm prius altta:  
Quò prius altior, hoc mihi pressior & labefacta.  
Clauda redis, caput alta iacis apud omnipotentem.   

The same in English.  
AN ill custom, when these thieves took place, came in apace.  
O wicked world, a Bishop's pall is sold:  
A pall is sold, and yet such sale is not comptrolde.  
The Ring is sold, & thence the Pope doth heap & hunt for gold.  
Rome is now dead: I marvel when she will again raise up her head.  
She overflows, and yet she wants, her plenty proveth scanty:  
She cries in silence, she is lofty & lowly, & bountiful in beggary.  
Rome gives all to all, to all that gives all to Rome  
Through wealth, and gifts, for so goes there the law, all right goes down.  
Thus hurtful Rome doth hurt, and teacheth to be wicked.  
To leave all law, and gape for gain and sell a Popish tippet:  
Oft times a Clerk is dearly got which might indite  
That which thou wouldst, and get the seal unto thy write.  
If that a bribe prepare the way, then come thou here,  
Tell on thy tale the Pope his grace approacheth near:  
If this do fail, then look to quail, so goes the gear.  
Thou art rich and poor, both fat and lean, yea bond and free.  
Free, but thrall, and sold to such as crooked be.  
Yea often chopped, so art thou checked by jugurthes' mouth:  
Like Sylla thou snatchest, thou covetest & catchests, & draws to thyself:  
Rome like a wheel is turned, and with foul spots is burned.  
A greedy gulf, a griping grave, a filthy jakes:  
Both bottomless, unsatiate, and all alike she makes.  
By drinking thou art dry, & louder thou dost cry, come bring me more:  
I pray thee cry, ho: but thou sayst, no, I hunger sore.  
Though Croesus gave thee all he hath, it will quench no thirst:  
I think thou makest gold thy God, not jesus Christ.  
Thou send'st abroad a greedy brood that pill and paul:  
They come from thee, to seek for fee, and take up toll:  
They seek no good, but dainty food and easy beds.  
The man that from his youth did use to run and go,  
Hath learned to prance the fields of France with Chariots to & fro.  
The Clerk that late could trudge alone upon his feet,  
With Oats enough to feed his horse can hardly meet.  
France doth afford him silkencloakes, & Rome doth yield him scarlet:  
His guard on foot doth flock about, and he rides like a varlet.  
The people gaze, and he doth count it glory to be seen:  
And being come to Court, than down he fits him soft:  
He calls for cups, and welcomes all and kisseth oft.  
Rome what shall I do, what shall I say, or tell thee what is done?  
Wealth weakens thee, wealth threatens thee not to be Rome.  
Thou conquerest men, but glittering gold doth conquer thee:  
For why, thy brats still play their parts to seek for fee.  
This drunken thirst doth stick by thee, in time of War & Peace:  
It burns thee & soils thee, it turns thee & foils thee, & never doth cease.  
Thou givest Church-promotions to such as are infamous:  
Thou art full hard to simple souls, but helpest the ambitious.  
Then let me write it, and let me speak it, Rome once thou wast,  
But now thou blinkest, and now thou shrinkest, till all is lost.  
A town disfurnished of her strength, & of grave heads, will fall at length.  
'Twas gold that once did conquer Troy, 'tis gold that now doth Rome annoy.  
Then let me write it, & let me speak it, Rome thou art gone:  
For want of munitions, and good conditions thou art undone.  
A famous City (the more is the pity) is brought in the briar:  
And now sunk deeper, then late she was steeper, & showed herself higher.  
Thou art come halting home, and yet thou look'st aloft.   

john a Monk.  

Curia vult marcas, bursas exhaurit, & arcas:  
Si bursae parcas, fuge Papas, & Patriarchas.  
Si dederis marcas, & eye impleveris arcas,  
Culpa solveris quaque ligatus eris.  
Intus quis? Tu quis? Ego sum. Quid quaeris? Vt intrem.  
Fers aliquid? Non. Staforis. Fero quod satis. Intra.   

The same in English.  
The Court of Rome doth aim at Marks, it sucks the purse, & soaks the arks:  
If that you mind to spare your arks, come not at Popes nor patriarchs.  
But if you frankly give them marks, & with good gold stuff up their arks,  
I warrant than you shall be free, from any kind of penalty.  
Who's within? Who's there? I. Why, what would ye? Come in.  
Bring you aught? No. Stand still. But I do, Go ye then in.    

john a Monk, writeth that Rome being founded by thieves; retaineth still somewhat of her old qualities: for (saith he) she is called Roma, (quod rodat manum) of greasing the hand.  

Roma manus rodit: quod rodere non valet, odit  
Dantes exaudit, non dantibus ostia claudit.  
Curia curarum genetrix, nutrixque malorum  
Ignotos notis, inhonestis aequat honestos.   

The same in English.  
Rome is a raker, and spiteful hater of th'empty hand;  
She heareth the giver, but others never, but letteth them stand.  
Her Court a cage of cares: of mischiefs eke the mother,  
She useth knaves like honest men, and strangers like a brother.    

A forewarning, taken out of Munster, agreeing with that of S. Paul.  
Room rowlling long about, in errors, bond and thrall,  
Shall fall at last and cease to be the lofty head of all.  
But first the Church shall shrink, and so the faith shall fail,  
And Rome shall reel, the Empire eke shall first begin to quail.  
Again the close Apostasy that little was suspected,  
But crept and couched craftily, shall plainly be detected.  
Allowance shall be made of foul and filthy bed;  
So, shamefastness and fear of God shall cease to show their head.  
Then comes The man of sin, whom Christ shall with his breath  
Confound: and after make an end of all things on the earth.   

Gregory the great, in his 30. Epistle unto Mauritius the Emperor lib. 16.  
SHall it not (think ye) be counted a vain and ridiculous matter, that Antichrist when he comes shall say, he is a God? But yet withal it shall be a very dangerous point. If we respect the quantity of the word; it consisteth but of two syllables: But yet withal if we regard the weight of wickedness that goeth with it, we shall see it includeth all the mischief that may be. I affirm this boldly upon good assurance, that whosoever he be that calleth himself, or is desirous to be called an Universal Priest: he in that haughtiness of his is a forerunner of Antichrist, in that by swelling pride he prefereeth himself before others.   

An abstract out of the Epistle of the bishops of Germany and France, written under Anastasius the Pope, under the reign of Clodovius, gathered by Aventinus.  
further (to speak literally of it) we cannot conceive of that new kind of pitiful compassion, which the Italian Physicians use in curing the infirmities of France. They which take in hand to help our Bishops, are themselves shaken with continual Fevers. They are blind, which make promise of sight unto others: And having the Quinsey of covetousness in their own throats, (whereby they are not able to enter in at the narrow gate) they suppose our men to be botchie and hugg-sholdred. They suffer their own sheep to wander, and yet take upon them to reclaim our shepherds to right paths, while they pretend, that the remedy for all spiritual diseases, that is, absolution of souls and consciences, is to be had at Rome.   

Gualther Mapes censuring the Pope and his Decrees, the Popish Clergy, and especially the bishops: describeth their manners in the verses following.  

VAe genti inutili cornutis ducibus,  
Qui multant mutilos à natis frugibus:  
Dum habet quilibet foenum in cornibus,  
Non pastor ovium, sed pastus ovibus.  
Non tantum cogitat ille de miseris,  
De claudis ovibus agnisue teneris,  
Quantum de computo lactis aut velleris  
Sic ovem perditam reportat humeris.  
Si vulgi invenerit excessus parvulos,  
Causatur fidci laesos articulos:  
Trahit ius ovium in caulae tribulos,  
Vellens' exuvias & mungens loculos.  
Errantem sequitur grex errans previum,  
Quem pastor devius ducens per devium,  
Post lac & vellera dat carnes ovium,  
Luporum dentibus & rostris avium.  
Hîc scriptas reperi consuetudines  
Officialium raptim imagines  
Frauds, insidias, & turpitudines,  
Quae magnos codicis excedunt margins.  
Hij sunt quos retinens mundus inhorruit,  
A quorum facie totus contremuit,  
Quos dum in cautibus Rhodope genuit,  
Ad omnes scelerum motus exacuit.   

The same in English.  
woe worth the worthless nation, with all that cornered crew,  
Which suck & soak the silly souls, of all that is their due.  
And carrying 
* Foenum in cornu gerit.  Hay (like pampered Bulls) upon their forked head.  
They take no keep of silly sheep, but with their flesh are fed.  
Of wandering sheep, or limping lambs they make no such account,  
But only search by what means best their profits may amount.  
So they may have the milk and fleece, the sheep may go to wrack:  
And thus (good sir) they take the pain to bear them on their back.  
But if the common people chance to tread their shoe awry,  
Then, out alas, (as all were lost) they strait begin to cry.  
But they (mean while) do drag their sheep into a fold of briers  
To try their titles: till their skins be pulled o'er their ears.  
I mean into th'officials Court: whose tricks I know full well,  
Whose gross and crafty couzonages it were a shame to tell.  
Their canckard customs they maintain, with sad & sober looks:  
Which to rehearse in prose or verse, would fill up many books.  
The shepherd thus doth lead the dance, the sheep they follow after,  
And down they fall in desperate dikes, as in place of slaughter.  
And having lost both milk & fleece, none careth for the rest:  
The flesh is cast abroad to be deuou'rd of bird and beast.  
These are the men that in the world their pleasures fully take,  
Whose only fearful countenance, doth make the world to quake.  
Some craggy rock did them beget, & gave them stony hearts,  
And made their faces impudent, to play such wicked parts.    

Francis petrarch, the very Prince of Italian Poets, (who lived about 260. years ago) hath left in written Verses, what opinion men had in those days of the Church of Rome.  

FOntana di dolore, albergo d'ira,  
Schnola derrorie Tempio d' Heresia  
Gia Roma, hor Babylonia falsa eria  
Per cui tanto si piagne, & si sospira  
Offucina d'inganni, o pregion d'ira  
Oue ' I been muore, Imal si nutre e cria:  
Di vivi inferno: un gran miracula fia,  
Si Christo teco all fine non s' adira.   

Fondata in casta & humil povertate  
Contra tui fundatori alzi le corna  
Putta sfaciata: dou' hai posto spene?  
Ne gli adulteri tuoi: ne le mal nate  
Richezze tante: hor Constantin non torna  
Ma talga l'mondo tristo, chel s'estiene.   

The same in English.  
O Source of sorrow, and cottage of care,  
A school of errors, a temple of heresies,  
Sometimes Rome, but now false and wicked Babylon,  
For whose cause so many sobs and sighs are spent,  
A shop of treachery, a prison of wrath.  
Where good decayeth, and evil is bread and cherished,  
A hell and torture of the living: it will be wonderful,  
If at last Christ be not incensed against thee.  
Thou whose beginnings were chaste, poor, and humble,  
Dost advance thine horns against thy founders.  
An impudent harlot: and wherein dost thou trust?  
In thine adulteries? in thy so great  
Ill gotten goods? now Constantine comes not again,  
But let the world enjoy that, which it hath sustained.   

FIamma dal ciel su le tue treccie piova  
Maluagia, che dalfiume, & dale ghiande  
Per l'altrui impoverir se ricca e grand,  
Poi che di mal oprar tanto ti giova  
Nido di tradimenti: in cui si cova  
Quanto mal per lo mondo hoggi si spande  
Di vin serva, di letti, è di vivande  
In cui luxuria fa l'vltima prova  
Per le camere tue fanciulle, e vecchi  
Vanno troscando, e Belzebub in Mezo  
Comantici, colt fuoco, e con gli specchi  
Gia non fustu nutrita in piume all rezo  
Ma nuda, all vento, e scalza frali stecchi:  
Hor vivi si, ch'a Dio ne venga il l'ezo.   

The same in English.  
LEt fire from heaven rain down upon thine heirs  
Thou wicked wretch: (who from water and acorns  
By impoverishing others, art become rich and mighty.)  
Seeing thou hast such pleasure to do evil,  
Thou nest of treasons wherein are hatched  
All the evils which at this day overspread the world:  
Thou bondslave to wine, to lechery, and banquetings,  
Wherein riot performeth his utmost endeavours  
Through thy chambers: wenches and old fools  
Go skipping, and the Devil in the midst  
With bellows, fire, and looking-glasses.  
Thou wast not at first brought up with plumes for shadow,  
But naked to the wind, unshod among thorns,  
Now live, but so, as God may conceive a loathing of thee.   

L'auara Babylonia ha colmo ' l sacco  
D'ira di Dio, e di vitij empi e rei,  
Tanto, che scoppia, & ha' fatti suoi Dei  
Non Gioue, a palla, ma venere, e Baccho  
Aspettando ragion mi struggo, e fiacco  
Ma pur novo Saldon veggio per lei  
Lo qual fara, non gia quand'io vorrei  
Sol una sede; e quella fia in Baldacco,  
Gl'idoli suoi saranno in terra sparsi  
E le torri superb all ciel nemiche  
E suoi torrier di for, come dentr' arsi  
Anime bell, e di virtute amiche  
Terrano ' l mondo e poi vedrem lui farsi  
Aureo tutto, e pien de l'opre antiche.   

The same in English.  
Covetous Babylon hath her sack so full  
Of the wrath of God, and of vices impious and wicked,  
That with it she bursteth, and hath made her Gods  
Not jupiter and Pallas, but Venus and Bacchus.  
Searching out the reason, I consume and weary myself,  
But at length I see a new Sowldan for her,  
Which shall make (though not so soon as I would)  
Only one seat, the which let it be in 
* The place where the Suldan keepeth.  Baldacco:  
Her Idols shall be scattered on the earth,  
And her lofty towers enemies to the heavens,  
And her turrets shall be burnt as well without as within,  
But sweet souls and lovers of virtue,  
Shall possess the earth, and after we shall see it be made  
All gold, and full of her ancient works.    

These Verses of petrarch have been thus turned into English Verse by Thomas Hovel.  

1.  
O Forge of false deceit, prison to ire,  
Where goodness dieth, and evils all are bread,  
To those that live, thou art a hellish fire,  
The ruin eke of many wretches dead:  
A wonder strange, though spared thou be yet,  
If Christ in fine not tread thee under feet.   

Thy ground was first on humble poverty,  
But now thy pride doth press thy founders down,  
Thou shameless strumpet seeking sovereignty,  
Where rests thy hope? what, in thy triple crown?  
In thine adulteries, or base-born riches  
Begot in guile? Vain are all such Witches,  
Since Constantine may now return no more,  
The mournful world that sighs thy state to see.  
Consume and cut thee quick unto the core,  
That all too long is forced to bear with thee.  
Of Rome the fall here petrarch doth unfold,  
As view they may that list the same behold.   

2.  
A flame from heaven stream down upon thy head  
Thou wicked one: that from the water cold,  
And Acorns wild that whilom was thy bread,  
Art mighty made, enritcht by others gold,  
Since thy delight is settled all one ill,  
Shame thee destroy, and sorrow soon thee spill.   

Thou nest, in whom the treasons hatched are,  
That through the world abroad are spread this hour,  
Slave to wine, chambering, and delicious fare,  
Where lust doth try the strength of all her power.  
In closerts thine, young girls and aged Sires,  
With Belzebub do dance in foul desires.   

He, bellows, fire, and looking-glass doth bear  
Amidst them all, but why, I blush to tell  
Naked to winds, and barefoot late thou were,  
No beds of down unto thy share befell:  
Course clothes did serve thy corpse from cold to shroud,  
Scarce God thy Peer, thou now art grown so proud.   

3.  
Thou Babylon that buildest thy nest so high,  
By covetous fraud thy sack to brim dost fill,  
With God's great wrath, and vices out that fly,  
Whose poisoning smells a world of souls doth kill,  
Gods to thyself thou makest not jove nor Pallas,  
In Venus and Bacchus is all thy solace.   

In searching long what should of thee ensue,  
Myself with toil I feeble brought and low:  
But at the length me seemed a Sultan new  
I saw prepared, to work thine overthrow,  
That will erect 
* The soldan's palace.  Baldocco seat for those,  
Which (though not when I would) shall thee depose.   

Thine Idols on the ground shall scattered lie,  
Thy towers proud, to heaven that enemies be,  
And turrets all, by fire down shall fly,  
Then shall just Souls the friends of virtue see  
The golden world anew begin to reign,  
And ancient works show forth themselves again.    
FINIS.   

A Table, containing the words and matters handled in this treatise.  

A  

A Daulphus king of Goths, possessed Rome. Pag 113  
Alaricus surprised the same. Pag. 112  
Antichrist who it is, and why he is called an Apostata. 7.10. 11.41. Why called that man of sin, and perdition, Apollyon, a Beast, a Woman, an Harlot. 13.17.18. etc. Why a false Prophet, & a Pope. 37. Where he should sit. 47. and when he should come. 73. 74. etc.  
Antichrist how he is said to restore the state of the old Empire. 34  
Why he is called Antichristus, and not Antitheos. 40.41. etc.  
Antichrist gathers together the dregs of all heresies. Ibidem  
Antichrist corrupts not only one point of religion, but all and every point of Christian doctrine. Ibidem  
Antichrist usurps the name of God .49.50 etc. challenges his power. 53. 54  
Why the congregations of Antichrist be called the Church of God. 67  
Why it was requisite to have the state and kingdom of Antichrist foretold. 5. 6  
That the kingdom of Antichrist shall last till the end of the world. 123  
That the kingdom of Antichrist shall be utterly destroyed by the last coming of Christ. Pag. 121. 122  
Antichrist should sit at Rome. Pag. 39  
Antichrists kingdom, whether it be to be beaten down with force of arms 117. etc.  
Antichrist is no one man. 6. 7. 12. 13  
The manner of planting his kingdom was devilish. 90. 91. That it rose not at a sudden, but by degrees 92. etc. That it was established by three special means. 97. 98  
That the overthrow of the kingdom of Antich. should proceed from the only breath of God's mouth. 98. 120  
That the enlargement thereof should be wrought by two means. 137  
That his authority was never generally admitted, without the gaynesaying of many. Pag. 104  
That not all shall cleave to it, no not when it prevaileth most. 148. etc.  
Antichristian doctrine compared with the Gospel. 40. 41. etc.  
Places of the Apocalypse interpreted concerning Antichrist, 8. 24. 21. of the three Beasts. pag. 24. etc.  
Apocalypse and Daniel compared together. 25  
Apparel of the ancient Romans was sometime of two sorts. 39  
Apollyon. 16  
Apostata, what it meaneth: pag. 10. 11  
Apparel of men and attire used long ago at Rome. 38  
When the beginnings of Antichrists Apostasy began. 86  
Arsaces being Captain, the Parthians set themselves in freedom, and thence their Kings were called Arsacides, pag. 132.  
The last of the Arsacides, by by whom slain. Ibid.  
Artaxerxes a Persian, having slain Artabanus, translated the kingdom of the Parthians to the Persians. 132  
Athaliricus played Rex in Italy. pag. 114  
A place of Augustine touching Antichrist. 18. & 21    

B  

Belifarius deposed Silverius Bishop of Rome, upon suspicion of treason. 15  
Bernard his judgement of the Pope of Rome & Antichrist. pag. 19 20. 44. 55. 64. 103.  
The three Beasts, mentioned in the Revelation. 23. etc.  
Under the name of a Beast, a whole state of things is signified. 15  
The second Beast, signifieth the idolatrous Empire of Rome. 23  
The first and third Beast signify one thing. 24  
Why Antichrist is likened to a Beast. 17  
The number of the Beast 666. comprised in the word Lateinos. 14  
The third Beast and Antichrist compared together. 31. 32. 33  
The seven heads, and ten horns of the Beast. 27  
Bishops, sometime called Popes. 49  
Contentions of Bishops, one cause of establishing Antichrists kingdom. 97. etc.  
Bishop of Rome accused, for saying he was not to be judged of any. 105  
Bishop universal, who. 50. 51  
Bishop of Rome takes on him the name of God, and challengeth to himself his power, comparing himself to the Sun, and the Emperor to the Moon 54  
All the ancient Bishops of Rome refused the blasphemous title of universal Bishshop, and who first usurped the same. 52. 53  
Why God punished the world with blindness. 150  
Boniface the eight Pope, his ambition. 20  
Bishop of Rome his ambition. 20. 19 covetousness. 20. Idolatry. 21. riot. 21. 22.    

C  

Caligula would have himself worshipped as a God. 20  
Cardinals, the Pope decreed that they should go before Kings. 20  
Their institution. 143  
Church, whether it can err. 11  
The true Church is to be measured by the only word of God. 11  
Which is the true Church of God. 69  
It can not be gathered which is the true Church, by succession of persons. 11  
There is one Lord and lawgiver for men's Consciences. 45  
Constantine the great commanded the idolatrous Churches to be shut up. 75  
Constantine translated the Empire from Italy, into Thrace. 25  
The counterfeited donation of Constantine. 78  
At the last coming of Christ, the kingdom of Antichrist is to be wholly destroyed. 121  
Christians, whether they may make war against the Papists. 117. 118  
A place of chrysostom touching Antichrist. 44    

D  

An hard place of Daniel expounded 226  
Dioclesian would needs be worshipped as God 20  
True doctrine to be tried only by the Word of God. 11  
Doctrine of the Papists what. 24  
Comparison between their doctrine, and the Gospels. 43. 44  
Donatists their error. 73    

E  

Emperors in number 10. mentioned in the Revel. 13. at what time, and what Emperor they began. 27  
Emperors, their large bounties on the Church of Rome, was a third cause of strengthening Antichrist. 97. etc.  
Empire, where it was chiefly to be seated. 25  
Empire idolatrous, how revived by Antichrist. 34. etc.    

F  

False Prophet, why Antichrist so called indefinitely. 42  
The foretelling of Antichrist was a famous Prophecy. 41  
Form of Roman government, what it was when the Revelation was written. 35    

G  

Gensericus king of the vandals, surprised Rome. 113  
Goths destroyed it utterly. 63  
Gregory the great refused to be called universal Bishop. 52    

H  

Antichrist compared to an Harlot. 16  
Heresies touching the nature and office of Christ, were the first causes that gave strength to the kingdom of Anti. 97  
Harmageddon, otherwise to be read Geddon-harma. 60  
Heads seven which are attributed to the Roman Empire. ●0  
Jerome calls Rome Babylon. 22  
Hilary his sentence touching Antichrist. 20  
Hymenaeus denied the resurrection of the flesh. 43    

I  

Image of the Beast renewed. 34. 35  
Idoll-temple shut up by the commandment of Constantine the great. 75  
john Bishop of Constantinople, called universal Bishop. 52  
john Wickliff opposed him against the Bish. of Rome. 106  
Italica Ecclesia, some think to be signified by the number 666. 14  
Irenaeus, a place of his touching the number of the Beast. 14    

K  

Kings, in number 10. mentioned revelat. 13. when, and in whom they began. 27  
Kings 10. that should eat the flesh of the whore, who they are. 111.  
Kingdom of Antichrist to be overthrown by the breath of the Lords mouth. 107. 115  
Kingdom of Antichrist planted by devilish devices, & crept on by little and little. 90  
Kingdom of Antichrist established by 3. special means. 97  
Kingdoms the Pope takes upon him to dispose. 53. 54    

L  

Lactantius a place of his touching the cruelty of Antic. 18  
Lactantius touching the Roman Empire. 77  
Lateinos, containeth the number of 666. 14  
Laws, imposed upon men's consciences by the Pope. 54  
Leo the 12. his ambition. 20  
Luke a place of his touching Antichrist. 8    

M  

Magistrates of Rome were of two sorts. 36  
Man of sin the Pope. 12  
Mass, when first it began. 84  
mohammed sitteth not in the temple of God, neither is properly Antichrist. 43.57  
The beginning of Mahumetism. 88  
Mahuzim what it meaneth in Daniel. 47  
A place of Matthew touching Antichrist. 8.13  
Mauritius the Emperor would have John of Constantinople called universal Bishop. 52  
Miracles used to credit Antichrist. 144. etc.  
Monarchy, none to succeed the Roman. 125  
A mystery written in the forehead of the Harlot. 47    

N  

Name of God usurped by the Pope. 53  
Nicholas of Clemingis wrote against the Papacy. 22  
The number of the Beast 666. expounded. 14  
Where other words are named that contain the like number. 81    

O  

Odoacer surprising Rome, called himself King of italy. 114    

P  

True Pastors are to be measured by the word of God. 12  
Parthians having Arsaces for their Captain, enfranchised themselves into liberty. 132  
The Empire of Parthians translated to the Persians. 132  
A place of Paul touching Antichrist. 1  
Pelagius Bishop of Rome, by petition pacified the Tyrant Totilas. 102  
Peter the Apostle prophesied of his own death. 4  
A place of Peter touching the Popish Clergy. 18  
Papa what it signifieth, & why Antichrist so called. 48  
In what sense the assemblies of the Papists and of Antichrist are called the Church of God 67  
The Papists arguments for themselves & the kingdom of Antichrist. 153  
Comparison between Popery and the Gospel. 40. etc.  
The government of Popery what it is. 35  
Philetus an Heretic. 43  
Phocas an Emperor & murderer of Mauritius. 85. He caused the Pope to be called universal Bishop. 52  
Priesthood confounded with the kingdom at Rome. 35  
Promises of God belong only to the true Church of God. 71  
Peter, Paul and john, had the gift of prophecy. 4  
Son of perdition. 16  
Power of God usurped by the Pope. 52    

R  

Revelation, many places thereof expounded. 8. 14. 21. 23  
Resurrection of the flesh denied by Hymenaeus & Philetus. 43  
Rhadagesius king of Goths. 102  
Rome, the seat of Antichrist. 40  
Rome, how often surprised. 62  
At Rome no place for godliness. 65  
Rome pointed out to be the seat of Antichrist. 58. etc.  
At Rome the kingdom joined with the Priesthood. 35  
Roman Magistrates of two sorts. 36  
Roman manners detestable. 65  
Form of Roman government what it was when john wrote. 35  
Roman Empire when first it was translated from Italy to Constantinople. 26  
The two horns of the Roman Empire. 25    

S  

Salvation to be freely given us of God, the Papists deny. 46  
Saracens, their first beginning. 131  
Schoolmen deny mohammed to be Antichrist. 57  
Schoolmen, their opinion of Antichrist. 93  
Servant of servants, Gregory the great first called himself. 54  
Simon denied Christ to become in the flesh. 43  
The three spirits mentioned in the Revelation as ministers of Antichrist, what they be. 140  
Silverius Bishop of Rome suspected of treason, was deposed by Belisarius. 105  
Symachus Bishop of Rome accused, for that he deemed himself not to be judged of any. 104  
Son of perdition the Pope. 16    

T  

Teias king of Goths wasted Italy. 115  
Teitan supposed by Irenaeus to be the name of Antichrist. 15  
Temple of God where Antichrist should sit, what it is. 56  
How the congregations of Popery can be called the temple of God. 67  
Theodatus king of Goths. 114  
Theodoricus king of Goths surprised Rome. 114  
Totilas forbade the firing of Rome. 102  
Totilas quite defaced Rome. 114. 115    

V  

Viguerus his conceit touching Antichrist. 58  
Vitiges wasted Italy. 114    

W  

Weapons whether forbidden Christians by the Gospel. 117  
Whether Antichrist be to be subdued by war. 117. 118  
Wickliefe. 106  
Why Antichrist is compared to a woman. 16  
Worship of GOD what it was while Italy was Idolatrous. 33    

Y  

Years 666. expounded. 80. 81  
Years 1000 examined. 89    
FINIS.