A SERMON, Preached at Paul's Cross, the 3. of November 1594. entreating of the second coming of Christ, and the disclosing of Antichrist. With a confutation of diverse conjectures concerning the end of the world, contained in a Book entitled, The second coming of Christ. Newly perused, corrected, and the second time imprinted. Preached by john Dove.  Reu 1. Behold, he cometh in the Clouds, and every eye shall see him. 
Imprinted by V S. for William jaggard, and are to be sold at his shop in Fleetstreet in Saint Dunstan's Churchyard.   

To the most virtuous and Noble Gentleman, Master Frances Gorges.  
Whosoever loveth not the Lord jesus, let him be Anathema maranatha, had in execration even to the death. But I know that you have loved him from your cradle, forsomuch as you have been nourished up in the words of faith, and wholesome doctrine, which you have continually embraced. Wherefore, in him, whom you have thus loved, (so long as you cease not to love him) I also love you as my soul, and tender your salvation as mine own. The God, even the father of our Lord jesus Christ, whom you serve, and who is blessed for evermore, knoweth that I lie not. And, howbeit, the preaching of the cross is foolishness to them that perish: yet seeing it hath pleased God by the foolishness of preaching to save them that believe, you must suffer a little this my foolishness, which am jealous over you with a godly gealosy. Therefore! charge you before God, and the L. jesus Christ which shall judge the quick and the dead at his appearing, and in his kingdom, that you decline not to the right hand, nor to the left, neither to schism nor popery, but hate them both, as hitherto you have done, with a perfect hatred. And though you be young in years, yet be not a child in understanding, carried about with every wind of doctrine by the deceit of men, and with craftiness, whereby they lay in wait to deceive: but follow the truth in love, and in all things grow up into him which is the head, that is Christ. And so doing, assure yourself, that he which hath begun this good work in you, will perform it, until the day of jesus Christ. God the father of our Lord jesus Christ, which according to his abundant mercy hath begotten you again unto a lively hope, by the resurrection of his son from the dead to an inheritance immortal and undefiled, and that fadeth not away, reserved in heaven for you, bless you and guide you with his holy spirit, that you may increase in wisdom in stature, in favour with God and man, and so multiply his graces upon you, that you may go forward from virtue to virtue, from grace to grace, and grant that at the length we may meet together unto a perfect man, and to the measure of the age of the fullness of Christ.  
Yours in the Lord, john Dove.   

A Sermon of the second coming of Christ, and the disclosing of Antichrist.  1. john, 2, verse 18. Little children, it is the last hour, and as ye have heard that Antichrist shall come, even now are there many Antichristes': whereby we know that it is the last hour. 
A Brief admonition, concerning the final consummation and end of the world. In which admonition I observe these two things: first a bare and simple affirmation, that it is not only in the staggering & declining age, but, which exceedeth dotage, at the very upshot, and like a sick man which lieth at death's door, ready to breath out the last gasp, in these words: Little children, it is the last hour. Secondly, an argument for proof and confirmation thereof, which is the coming of Antichrist; in these words: Ye have heard that Antichrist shall come, even now are there many Antichrists, whereby we know that it is the last hour,  
Little children it is the last hour Besides the common and usual signification, an hour is diversly understood in the holy scriptures, sometimes for the fear and horror of death, our Saviour being in his agony prayeth to his father in this manner: My soul is troubled: 
john. 12.  father save me from this hour, and that portion of sorrow which in Saint Matthew is called a cup, is also called an hour, Father if it 
Mar. 14.  be possible let this hour pass away from me: Sometimes for the last period of man's life: 
john 13. Rom. 13.  He knew that his hour was come that he should departed out of this world unto his father: Thirdly for any opportunity and fitness of time: now the hour is come that we should awake out of sleep for our redemption draweth nearer than when we first believed. Fourthly, for any small moment, or instant, far shorter than an hour, as, when he sent his Disciples as sheep among wolves, he armed them with patience, saying: When they 
Matt. 10.  shall deliver you up, take no thought, how, or what ye shall answer, for, vobis dabitur in illa hora, It shall be given you in that hour. But, in this place it is taken more largely, for hours, days and years, and all distance of time, between the first coming of Christ in humility, and his second coming in majesty. For since this epistle was written, 1500, years are already expired, and yet the hour not ended, which time seemeth to man a date very long, Which dwelleth 
job. 4.  in a house of clay, whose foundation is in the dust, who shall be destroyed before the moth, whose flesh is clothed with worms, and whose memory may he compared to ashes: who never liveth the third part of the years of the heart, which brayeth after the water 
Psal. 41. Mat. 24. Psal. 39  brook, or the raven which preyeth upon the dead carcase, nay rather, Whose life is but a span long, and as nothing before God. To man I say, it seemeth long, because his life is very short, but to God which is everlasting, a scantling very brief, and therefore fitly called an hour. For, what is one drop of water to the Ocean sea? one grain of Wheat to all the corn threshed on the barn floor after harvest? one grape to all the clusters pressed in the winefatte at the time of vintage? one acre of ground in the view of the map of all the world? the life of the abortive and untimely fruit of a woman, to the age of Methusalem, the thoughts of a fool to the wisdom of Solomon, which had a large heart as the sands of the sea, the knowledge of new born babes to the experience of Noah, which saw two worlds, the old and the new: the centre of the earth, to the Circumference of heaven a right line to a circle: one hour to many thousand years: the same is this last period of the world, being compared with eternity, which never began, and never shall end. As also for two other reasons, that considering the time is so short, it may be an incitement to stir up the godly, and a consolation to comfort the afflicted: to make the godly watchful; for so writeth Peter: the end of all things is at hand, be ye 
1. Pet. 4  therefore sober and watchful in prayer, to arm the afflicted with patience, seeing they have but a little tribulation to endure, so saith our Saviour: When you see these things begin 
Luc. 21.  to come to pass, then look up, and lift up your heads, for your redemption draweth near. And rebuking the drowsiness of Peter, james, and john, he draweth argument of reprehension from the brevity of the time, saying: could ye not have watched with me one 
Mar. 14.  hour? Seeing it is but an hour, we must not be heavy, as the Apostles which slept, nor lose as Satan, which the nearer he is to his judgement, the more he rageth: nor envious as the evil tenant, which when his lease is almost expired, maketh waist and havoc: but patiented like travelers, which are less weary being almost at their journeys end: and vigilant as the faithful servant, which when he is near his freedom, is more dutiful in his service, because he hath but a short time to serve.  
But for my better proceeding, and your edifying, in my two hours discourse of this one and last hour, concerning the first part, these four points in particular by Gods gracious assistance, and your christian patience are to be discussed. First, of the weakness of their arguments which hold this conclusion; that the world shall never have an end. Secondly, their rashness is to be discovered, which make a show of divinity, but in deed set abroach their own conceits, and private fantasies, and so unadvisedly take upon them to demonstrate when the world must have an end. Thirdly, how far we may be bold to determine, having first with judgement and sobriety looked into the state of this question. Fourthly, after it shall be made evident, that the kingdom of God is not now è longinquo, but è propinquo not a far off, but even at our doors, how we ought to behave ourselves in the mean time, expecting the most blessed coming of our Saviour Christ.  
Concerning the first point, two sorts of men deny that the world shall have an end, Philosophers and Atheists: The Philosophers 
Phys. l. 8.  draw their proofs from natural reason, the Atheists from Divinity, both are controlled by this place. The Philosophers argue out of Aristotle, that the world shall have no end, because it had no beginning; that it had no beginning, because it was always in motion; that it was always in motion, because God in whom all other things have their being and moving, ever moved it, for nothing else could be moved by him if the world were not, and if he did not always move as now he doth, he is not constant, and permanent in one estate, but subject to change, which is an absurdity, and may not be granted. But, because, such curiosity doth not edify, and I am not to play the Philosopher in this place, and faith is not agreeable to natural reason, I answer Aristotle the mirror of humane wit, not by wit or humane reason, for that I can not, but against him I oppose the doctrine of Saint Paul: Where is the disputer? 
1. Cor. 1.  hath not God made the wisdom of this world foolishness? seeing the world by wisdom knew not God in the wisdom of God, it pleased God through the foolishness of preaching to save them that believe. Christ saith, that which is 
john 3.  flesh is fleshly. Aristotle, though the wisest among the Gentiles, was a sensual man, and therefore understood not the things which were of God.  
I come to the Atheists; which (as Beza 
In anotat. in Pet. 2. Pet. 8.  writeth) are in the courts of Princes. Of them saith Peter. This first understand, that there shall come in the latter days mockers, which shall willbe after their own lusts, and say: where is the promise of his coming? for since the fathers slept, ad things have continued alike from the first creation. In the which words, they draw a weak argument from the long continuance of the world, to prove the perpetuity of the same, and conclude this enthymem: The world hath ever continued alike from the first Creation, therefore it shall always so continue. The Apostle maketh answer to the antecedent two manner of ways. First, he denieth it to be true by a notable instance, for once (saith he) the world was destroyed by a deluge of water, therefore all things have not continued alike from the first creation. Secondly, 
Gen. 7.  besides that the long continuance of the world, if it were granted, were no argument to prove the perpetuity of the same: he answereth by a distinction, that this long continuance were long in respect of men only, & not of God, so that these 5500 years, which are commonly reckoned from the first creation until this age, are but as five days and an half in the sight of God, a very short time, which saint Peter proveth by the authority of the Prophet, 
Psal. 90.  who affirmeth that a thousand years are with God as short as one day, even as one day with God, is as long as a thousand years with men.  
Having answered the objection of the Atheists, the Apostle disputeth against them by an argument à simili in this manner. Even as the old world (meaning the earth) which was of the water, and by the water, had her being and continuance by the word of God, and by the same word of God, and the same waters it perished: so the new world (meaning both heaven and earth) are by the same word kept in store and reserved to fire. as much as if he had said: before the flood, the world continued long, yet at length it was destroyed by the same thing of which it consisted, which was the element of water, so after the flood it hath continued longer, yet it is the second time to be destroyed of the other element of which it consisteth, which is fire. When the flood had ceased, the Lord gave the rainbow for a token of his covenant between 
Gen. 9  him and us, but in the rainbow are especially to be observed two things, the figure there of, and the colours whereby it is made visible unto our eyes: the figure is like a semicircle cut off in the middle by our Horizon, so that to our sight it seemeth to reach from the highest arch of heaven, to the lowest foundation of the earth, to signify, that for as much as man which dwelleth in the lowest earth, offended him which fitteth in 
Psal. 2.  the highest heaven, God's mercy pierced the clouds, and descended from the highest heaven to the lowest foundation of the earth unto the sons of men. But the colours where with it is beautified, are principally two; the one is a Sea-colour, which betokeneth Water, where with it was drowned, the other fiery, betokening the other Element, whereunto the world until the day of judgement is reserved.  
The Philosophers and Atheists being gainsaid, which affirm that the world shall never have an end: it followeth that we touch the second kind of men, which are Christians, but of two sorts, Protestants and Papists, which both expect the accomplishment of this last hour, but err in this, that they go another way too far, and seeming to know that which they know not, enter into the secrets of God: the Protestants directly, and the Papists by a necessary consequent, do define and determine when the world shall have an end. And therefore as the Apostle saith: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Rom. 1.  when they professed themselves wise, they became foolish. Some Protestants have published a book greatly esteemed of amongst the common people, in which is maintained this argument: That the frame of Heaven must needs be dissolved 
The second coming of Christ.  within a certainty of days: and the principal reasons whereby they undertake the proof of their fantasies, are these five which follow.  
The first is a blind prophesy which they father upon Elias, not read of in the scriptures but in the Rabbis & Talmud of the jews, that the world could last but six thousand years after the first creation, two thousand under nature, two thousand under the law, and two thousand under grace. The time of nature they define to be from the first creation to Abraham, to whom the law of circumcision was given: the time of the law from Abraham to the preaching of john the Baptist, which began in the 30. year of the incarnation of Christ: the time of grace from the preaching of john to the day of judgement. And (say they) as Elias lived after the first 3000. years were expired, and then was taken up alive in his fiery chariot, so after the other 3000. years shall be accomplished, those that shallbe found at that time quick on the earth, must be taken up in the clouds to meet our Saviour coming to judgement. For answer whereof, beside that they err in their computation of years, which is manifest to them which are conversant in the Histories of the bible, we utterly deny, and renounce the authority of the Rabbis and jewish Talmud as superstitious and false, not giving credit to any thing which is written of Elias in them, more than may be proved out of the most holy scriptures, and so consequently denying that Elias ever writ any such prophesy, we display the weakness of that argument, in this manner. It is a rule Logic, that a similitude must not hold in all things, but only in that whereto it is applied. Wherefore forasmuch as Paul writeth: That we shall not all sleep, 
1. Cor. 15.  because, as it is in the article of our Creed, Christ shall come to judge both the quick and the dead, true it is that Elias which was taken up quick, was a lively type of them which shall be found quick at the day of judgement: for, as he was taken up alive, so they must be taken up alive without tasting of death, only their corruptible bodies being changed: but it is no good consequent, either in Logic or Divinity, that because Elias was a type of them in this one thing, therefore as Elias was taken up after the first 3000. years, therefore they must also be taken up, when the other 3000. years be ended. The unsufficiency of this argument I will show you by the like. Henoch was a type of them which shall be found quick at the day of judgement, as well as Elias, But Henoch was taken up alive, and translated to a better life, in the 987. year of the world: if therefore the former argument drawn from Elias be good, this also must follow, that the day of judgement should have been nine hundred eighty seven years after the translation of Henoch, so that the world should not have endured in all, two thousand years after the first creation. Furthermore, they affirm, that some part of the last thousand years must be defalcated and cut off, for the elects sake, which is a mere contradiction to that which went before, for than can not the prophesy which they father upon Elias be true, that the world should continue 6000. years. And this defalcation of years they prove by the answer of the Angel uriel, which being asked whether the time to come were shorter than the time past? answered: As the 
2. Esd. 4.  rain is more than the drops, and as the fire exceedeth the smoke, so the portion that is passed hath the upper hand. Whereas, in deed, there is no proof of defalcation, for, beside that this Scripture is Apocrypha, and therefore no sufficient proof, and they err with the Papists, affuming that it is Canonical: and their arguments which they borrow of Theodorus Bibliander, against Saint jerom, a man of greater authority than himself, to prove that it is Canonical, because it teacheth the everlasting kingdom of Christ, the reprobation of the Gentiles, and election of the jews, are not sufficient proofs, because the works of men do teach the same things, whereas no works of men are Canonical. Esdras lived about 3600 years after the creation, so that then the time to come might be shorter than the time past, without any defalcation of years or days.  
Secondly, they dispute in this manner: A thousand years with God, are as one day. 
Psal. 90. 2. Pet.  But as God laboured six days and rested the seventh: so shall God be in action (as it were) for the preservation of the same, and gathering together of his Church six thousand years, proportionably to those six days, and then shall be a perpetual Sabbath. And as in time passed they began the celebration of the Sabbath, at the midst of 
Exod. 20.  the sixth day, making half holy day, and so laboured the week days but five days and an half: so half of the last thousand years must be cut off. It shall not be needful to answer the presumptions of men, which are not grounded upon scripture nor sound reason, but the weakness of that argument shall appear by the like, 1500. years before god, are not so much as one hour. For so writeth the Apostle: Babes, it is the last hour. Fifteen hundred years are expired, & yet the hour 
1. john 2  is not ended, but 24. hours make one day, so that if 1500. years be reckoned but for one hour, six and thirty thousand years are but one day before god, so that, if the world continue six days, it must endure, by that computation, two hundred and sixteen thousand years. This is as good a reason out of Saint John, to prove the continuance of the world two hundred and sixteen thousand years, as that is out of S. Peter, to prove that it shall stand 6000. years.  
Thirdly, thus they conclude: Christ was manifested 
1. Pet. 1 Heb. 2  in the flesh in the last time. And, He was offered once in the end of the world. But, if then were the end of the world, the middle was passed, therefore but 2000 years were behind. If they take the middle for that which is intermedium, whatsoever is between the beginning and the ending, as commonly it is taken, than it was the middle immediately after the creation, and the middle shall continue until the last consummation, and, in that sense the middle is not yet past: but if they take it strictly, as in Geometry it is defined: Medium est id quod aequè distat ab extremis, that which is of equal distance between the beginning and the ending: if the middle were but then past, when four thousand years were expired, it is a necessary demonstration, that there could be no less than four thousand years to come after Christ's passion, because there must be as great distance of time from the middle to the end, as was from the beginning to the middle.  
Fourthly, all the signs and tokens, which go any distance of time before the day of judgement, are already come to pass, that now no sign can be looked for, but only those which must be showed immediately upon his coming to judgement. But besides that the accomplishment and fulfilling of all these prophecies, cannot show unto us how near it is to the end, we deny that all these tokens and signs are come to pass, for there is yet one prophesy to be fulfilled, which is the last and general conversion of the jews. That they must be converted, Saint Paul proveth by eight reasons. The first is from the end of their 
Rom. 11.  rejection, which is, not that they should perish, but seeing the conversion of the Gentiles, be provoked to emulation. The second à minori, if their fall be riches to the world, how much more shall their reconciliation be life to the dead? The third from the condition of the Patriarch Abraham, if the first fruits be holy, so is the lump, if the root, so are the branches. The fourth from God's omnipotency which is able to receive them again. The fift à verisimili, if God engrafted the wild olive contrary to nature, how much more shall the natural branches be engrafted into their natural olive? The sixth, from the authority of Esay and jeremy, which affirm the same. The seventh, from a distinction, concerning the Gospel, they are enemies for our sake, but touching the election, beloved for their father's sake. The eightreason is, ab analogia, as the Gentiles were first rejected for unbelief, yet afterward received, so, the time shall come when the rejected jews shall believe, and so be received again, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and all Israel shall be saved.  
But, that they shall be turned or converted so generally, being in number so many, in places so dispersed, in religion so backward, in one moment, or a short time, I think no man of judgement will suppose, much less affirm.  
Lastly, Henoch and Elias were the seventh from Adam, Henoch in generation, Elias in computation of lives. But there is a proportion between them and the ages of the world, for as the death of the body reigned over these six, Adam, Seth, Enos, Kenam, Mahaleel, Iared, but the seventh which was Henoch, never died, but was translated, and likewise in computation of lives, Adam lived unto Methusalem, Methusalem unto Sem, Sem unto jacob, jacob unto Amram, Amram unto Ahia, Ahia unto Elias, which being the seventh died not, but was taken up; so death must reign over the world six thousand years, and then shall be everlasting life. But, to this, and such like, their presumptions, and humane conjectures, because they urge us with the answer of the Angel uriel, I will refute them with the answer of the same Angel in the same place. Weigh me the weight of the fire measure the blast of the wind, 
2. Esd. 4  or call again the day that is past, but if no man borne can do that, how shall thy vessel be able to comprehend the ways of the most highest?  
The Papists, not directly, but by a necessary consequent, take upon them to point at, not only the year, but rather the day and hour of the last judgement. For  in one of his demonstrations, holdeth that Antichrist after he is revealed must reign but three years and six months, and then be destroyed forty and five days before the coming of Christ, which, if it were true, Antichrist being once revealed, it were no cunning to define the day and hour of the appearance of our Saviour Christ, which is a secret, not revealed to the Angels in heaven. This doctrine refuteth itself, therefore I let it pass, and come to the third point, which showeth how far we may be bold to determine of the propmquitie and nearness of the appearance of our Saviour Christ.  
The Angel Vriel sayeth to Esdras: If I should ask thee how deep dwellings 
2. Esd. 4  are in the midst of the Sea, or how great Springs are in the beginning of the depth, or the stretching out of the Heaven, or which are the borders of Paradise, peradventure thou wouldst say to me: I never went down to the deep, I never descended down into Hell, nor climbed up into Heaven: but now, I asked thee of fire and wind, and of the day whereby thou hast passed, and from whence thou canst not be separated, and yet thou canst give me no answer of them. How then shall thy vessel be able to comprehend the ways of the highest? Why should foolish man, which is made of the 
Gen. 3.  basest mould enter into the secrets of his God, who is wise in heart, mighty in 
job. 9  strength, who removeth the earth out of her place, causeth the pillars thereof to shake, commandeth the sun and it riseth not, closeth up the stars as under a signet, createth Arcturus, Orion, and Pleyades, and the climates of the South, spreadeth out the heavens, walketh on the 
job. 11.  height of the Sea, whose perfection is higher than heaven, deeper than hell, longer than the earth, brother than the Sea. Our saviour Christ saith: Watch ye therefore, because ye know not what hour your Master will come: And to 
Mat. 24.  that end may we not know, because we should always watch. We are taught by the Scriptures, that God hath two books, and both of them are written for us to read, and in those books are contained all things concerning this argument, which are either convenient for us to know, or lawful for us to search. The one is the book of grace, which is the volume of the old and new Testament, though ever lying open, yet sealed up to many wise, learned, and discreet men of the world, because reading they understand not, for, they read as did the Eunuch the prophesy of Esay, but it is very easy to be understood of all believers, 
Acts 8.  for whose salvation it was written by the holy Ghost, which is the finger of god's 
Exod. 8.  hand. The other is the book of nature, that great frame and engine of the world, always lying open to the view of natural men, and never shut up, because it is nothing else, but epistola scripta ad humanum genus, a long letter or a large epistle written, not to the faithful only, but to all mankind, to all which be illuminated by the light of nature, not such a letter as is sealed up with his privy signet Multi vocati, pauci 
Matt. 20 2. Tim. 2.  electi, many are called and few are chosen, and solus deus novit suos, only God knoweth his; but his letters patents, wherein is written, Domini est terra & plenitudo eius, the 
Psal. 24 Psal. 8  earth is the Lords and all that therein is, and Quid est homo quod memor es illius? what is man that thou art so mindful of him? always lying open that every man may read, and written in folio, that standing a far off they may read, and in great capital letters, that running they may read. And upon more than we can find written in these two books, we may not presume. But, as for the third book which is called the book of life, and the book sealed up 
Phil. 4 Dan. 12 Exod. 32 Apoc. 22 Apoc. 5  with seven seals, which is the secret will of God, it is not revealed to Angels, much less to men: in that book are written gods secret counsels, concerning the election of jacob, and reprobation of Esau, the calling of the Gentiles, and rejecting of the jews, which go beyond the capacity of man, and finally of this last and dreadful judgement, the time whereof the Apostles desired to know, but no director answer was given them than this: Of the day and hour 
Mat. 24  knoweth no man, etc.: And it is not for you to know the times and seasons which the 
Acts 1  Father hath appointed in his own power. Daniel desired to know, but it was said 
Dan. 12  unto him: But thou, O Daniel shut up the words and seal up the Book till the end of the time.  
Now out of the book of nature, concerning this time, though we cannot decipher unto you the hour, day, month or year, because it is not there revealed, yet in that book we do read that it is very near. For, nature beginneth generally to intermit her wonted course, the mother Elements of the world, whereof things in this lower world are made, do lose their qualities and natural vigour which they had before, the Stars and Planets of heaven wax dim and old, not so well able to preserve our earthly bodies, the celestial spheres be almost weary of their wonted motions and regular volubility, the prince of the lights of Heaven, which 
Psal. 19  before came as a bridegroom trimmed out of his chamber doth not look upon us with so cheerful an aspect, and that giant, which before did run his unwearied race, doth as it were by a languishing faintness begin to stand and rest himself, the times and seasons of the year doc blend themselves with disordered and confused mixture, the winds are in a readiness to breath out their last gasp, our mother the earth defeated of that abundance of heavenly influence which at the first she had, is out of heart, waxeth barren and dead like the womb of Sara: the herbs and simples which are appointed 
Gen: 11 Rom. 4  for medicines for man's body, have almost lost their operation and virtue, and man himself, whom all these things do serve, is of lower stature, less strength, shorter life than at the first he was, so that there is a general decay of natures, and in every leaf of that book it is written, that the frame of that heavenly arch erected over our heads must very shortly lose & dissolve itself. In the other book, which is the holy Bible, are many prophecies concerning that last hour, and all the signs and tokens which in these prophecies are foretold to go any distance of time before the day of judgement, are already come to pass, only one excepted, which is the last and general vocation of the jews, which when, and in how short space it shallbe fulfilled, the Lord only in his wisdom knoweth. But among all those tokens, this is principally to be noted, which Christ foretold. As the days of Noah were, so shall the coming of the son of man be. In the days of Noah I note two things, 
Matt. 24 Gen. 6.  first, great oppression, in that there were giants upon the earth, secondly, a general corruption of all flesh, insomuch that God repent him that he had made man upon the earth, and he was sorry in his heart. And by that prophesy it is plain, that the son of man now standeth knocking at our doors, because the like times to the days of Noah are come again. Touching the first, the giants are now more in number, prouder in heart, loftier in their looks, stouter in their gate and pace, than they were in the days of Noah: for almost every rich man is a giant in the place where he dwelleth. The potter's vessel said to the brazen cauldron. Tua mihi vicinitas non placet soror: I will not come nigh thee for fear of a knock, neither dareth the poor man dwell by the rich for fear of a check. It is not safe for the poor man to contend with the rich though his cause be good, no more than it is for the earthen pitcher to justle with the brazen cauldron swimming down the stream, lest it be broken all to potsherds. Better it is to lose his right, with peace and quietness. Report is made of an Emperor which desired to marry his own daughter, he asked counsel of the lawyers, whether the marriage were lawful or not? they answered, that they knew no law in particular which alloweth a father to marry his daughter, but nevertheless they had found out a law in general which would permit the same, because every mighty man might do what him listed. I wish that all men to whom the sword of justice is committed, would remember the prophesy of the poet Chaucer.  
When faith fails in in priests saws,  
And Lords hests are holden for laws,  
And robbery is holden purchase,  
And lechery is holden solace,  
Then shall the land of Albion,  
Be brought to great confusion.  
We read of Nimrod which was a great hunter upon the earth. But I fear least in 
Gen. 10  our days, in stead of that one, we have many Nimrods', which hunt as the Lion did with foxes and asses, which when they had taken their prey, the Lion being able by force to take all to himself, would seem very just, and take no more than by right was due unto him, and to impart the rest to his fellow hunters. Wherefore, because it is a rule: Cuius est partitio, eius non est electio: The same may not be both a divider and a chooser, he caused the Ass to divide the spoil. The Ass like a simple animal, as an Ass would do, divided it very justly into three equal portions, the Lion misliking the division, tore the Ass in pieces, than he bid the Fox mend the division; the Fox allotted the greatest part to the Lion, and little or nothing to himself: whereupon, the Fox was commended to be the best geometrician. As for the second, God may now repent him, as he did in the days of Noah, that he made man upon the earth, for the prophesy of Christ is fulfilled: Charity waxeth cold, 
Luke 13 Mat. 24  iniquity doth abound: faith is not found upon the earth. There is a ripeness of sin, 
Apoc. 14  and what can be expected but an harvest, that the Angel thrust his sharp sickle on the earth and cut down the clusters of the Vineyard, and cast them into the great wine fat of the wrath of God. Sin is not now Peccatum habitans, but regnans, not making his abode with us, but reigning over us, it hath gotten a longer and larger jurisdiction over the world, than julius Caesar had over the Senate, which obtained Perpetuam Dictaturam: An everlasting Dictatorship, the like not heard of before. The sins which now reign are so general, that it may well be said: Vir bonus est animal rarum: He which will find a just and upright man upon the earth, must take a candle at noon days, and seek in the rushes as it were for a pin or a needle that is lost, and say with Diogenes: Quaero hominem, I seek a man. And which is more, they be Clamantia peccata, Crying sins, because the cry of them ascendeth up into 
Gen. 4.  heaven, as did the blood of Abel for vengeance against us, and the souls of the martyrs under the altar, usury, simony, bribery, 
Apoc. 6 Gen. 3 Psal. 32  and contempt of the ministers of God, & pride which was the first cause of the fall of man. The prophet David said, beati quorum iniquitates sunt tectae, &c: Blessed are they whose iniquities are covered, and to whom the Lord hath imputed no sin, but now it is become a proverb among us, Happy is that child whose father goeth to the devil. The jews which were accounted the extremest usurers in the world, took interest only of strangers, and not of their own nation, but our countrymen worse than jews, spare none, and which is the greatest hypocrisy, no man maketh more account outwardly of them which preach against usury, than doth the usurer, and those which will hear 3. Sermons in a day, think thirty pounds' interest in the hundred to be too little. And, howsoever they seem outwarly zealous, yet have they within them, that I may use the speech of the apostle, conscientiam cauteriatam, a conscience feared with an hot iron, 
1. Tim. 4  and, notwithstanding their diligence in frequenting sermons, and reading the Scriptures, they forget what is written there, that it shall be harder for any rich man to enter into the kingdom of heaven, than it shallbe for a camel to pass through the eye of a 
Luke 18  needle, but, that no usurer shall dwell in the Lord's tabernacle, nor rest upon his holy hill. 
Psal. 15  William Rufus, once king of England, is noted for pride, which pride in respect of these days were great humility. His chamberlain brought him in the morning a new pair of breeches, the best that could be gotten, the price was four shillings. The king swore no small oath, that he would have a pair which should cost him a mark in silver: no breeches were then of so high a price, the chamberlain to satisfy the king's mind, brought a worse pair than the first, affirming that they cost a mark. I marry, quoth Rufus, here are a pair of breeches for a king. Four shillings then sufficed for a pair of breeches for a king, but I fear shortly it will be a proverb: 500 pounds for a pair of pantaples for a subject. Every man can be content to go in soft raiment, as they do in 
Luke 16  the courts of princes, & to be clothed with purple, as was the rich glutton which is buried in hell, every man can take delight in the Babylonian garment, which is framed according to the fashion of this world, but few will put on the wedding garment, which is 
Mat. 12  charity, and a good conscience; men will be clothed like women, and women like men, not regarding the curse denounced of the Lord. But as for the girdle of truth, the breast 
Deut. 22 Ephe. 6  plate of righteousness, the shield of faith, the helmet of salvation, the sword of the spirit, and the shoes of peace, they are laid aside as old shoes, and never come within our Wardrobes. You will not be clothed as the king's daughter which is glorious 
Psal. 41  within, but like painted sepulchres which are fair without, and within are full of dead men's bones.  
Offices are commonly sold, and therefore it is no marvel though the officers be corrupt. Whosoever can be entertained in the service of a noble man, is in reputation for his masters sake, be he never so base; but the ministers of God's word, which serve the king of kings and Lord of Lords, whose service is perfect freedom, in whose house it is better to be a door keeper, than to dwell in the tabernacles of princes, even him whom all other kings and lords ought to serve, are despised for their service sake, be they never so nobly descended. But I have text for them: Whosoever 
Mat. 10 john 10 Luke 13 Luke. 21  heareth you, heareth me: and whosoever despiseth you, despiseth me, and he that despiseth me, despiseth him that sent me. Our Saviour Christ told his Apostles that they should be hated of all men for his sake, and at that time it was no great marvel, because they lived among jews and infidels; but now we are in manner hated of christians, & most of all of them which make the greatest show of zeal, and profession of religion, and are the greatest frequenters of sermons. They are as cruel as Pharaoh of Egypt which 
Exod. 5  would compel the children of Israel in their bondage to make bricks and tiles, but denied them straw and mortar to work withal, so they call upon us for hospitality, but detain from us our tithes and commodities, which are as due to us as their lands are to them, and without which it is as unpossible to keep hospiralitie, as it was for the Hebrues to work without straw. I deny not, but in some sort, the revenues of the church are competent, but they are in the hands of lay men to maintain their pride: we bear the name, and they reap the commodity, and yet slander us, because we keep not hospitality. Wil Rufus was wont to say, that the Church bread was sweet bread, and julian the apostata would rob the ministers pretending conscience, because so much living was a burden unto them, & an hindrance unto their ministery, we have many as hungry as Wil Rufus, and as conscionable as julian the Apostata, upon whom, though God doth not presently show tokens of his wrath as he did upon them, which caused one to be strooken with a dart upon earth, and the other with an arrow from heaven, yet, there is an heavy judgement reserved for them, & their damnation sleepeth not. I beseech you pardon me though I refrain not to speak, for I fear least being silent, I should be guilty of their sins, and incur the reprehension of the prophet David: When thou sawest a thief, thou 
Psal: 50  didst run with him. Solomon though a king, not ashamed to be a preacher, showeth us that all things have a time. But one thing especially I note, where he saith: There is a time to gather stones, and a time to cast stones away. 
Eccle. 3  The time of gathering stones was a time of devotion, and it continued in England about 900. years, and now that time is ended, the time of casting away stones is gaped after, to suppress that in one age which was, not erected in many: which time, in vain do they look for, as long as our most gracious lady and mistress, our dread sovereign Queen Elizabeth reigneth, and most humbly I beseech God, that if it be his most blessed will, she may reign over us to the world's end. But, when that time shall come, it will be manifest to all the world, that iniquity hath got the upper hand, that nothing can then be expected, but fire and brimstone to rain from heaven as it did upon Sodom, or else, it will be high time for us to cry: Etian 
Gen. 19 Apoc. 22.  veni Domine jesu, venicito, Come Lord jesus, come quickly. I know my sharp reprehension doth offend them which be guilty, but I consider that I am sent as a sheep to hunt after wolves, and I know the worst that ravening wolves can do; they can but devour. I must do my masters message, and if you 
Matt. 10 Acts. 12. and 8  regard it not. I shake the dust off my feet against you, and your blood be upon your own heads, I am clear, I fear not man which hath power over the body only, but God which is able to destroy both body and 
Matt. 10  soul in hell fire. The crying sin of simony reigneth every where, and patrons of benefices choose their ministers, not as the gods chose their trees into their patronage for good qualities: jupiter the oak, because it was good for building: Neptune the pine because it served to make ships: Apollo the bay, because it was green: Hercules the popple, because it was straight and tall like himself, notwithstanding all these trees were without fruit, because the gods were honourably minded, and would not Fructu honorem vendere, sell promotions for commodity: but as the goddess Minerva, which chose the olive tree, because it was fat. At the first the patronage of benefices was committed to Gentlemen upon trust, because great confidence was in them reposed, but now they have gotten it into their hands, they do as it was said of pope Alexander:  
Vendit Alexander claves, altaria Christum.  
Emerat ille prius, vendere iure potest.  
They account the lords portion their own fee simple and inheritance, they bought the patronage, & therefore they will sell the presentation, so that they which upon especial trust reposed in them above other men were chosen patrons & defenders, are become robbers & spoilers of the church. They cry out for a learned ministry, whereas in deed they pick but quarrels with us, intending nothing les than a learned ministry, for they will willingly present none, but such as are base, ignorant, & beggarly, because such persons will easily accept of benefices upon unlawful conditions. Many painful students do earnestly desire to enter into the lords harvest, but they cannot be set a work, for they know no way but one, to be set over a flock, which is in right, the gift of the holy ghost, but by the sorcery of St. Magus, whose art magic is so common throughout the land, that there be few patrons which are not bewitched with the same, they have forgot the text: he that taketh counsel of a sorcerer shall die the death. 
Levi. 20  The voice of judas to the high priests, when he sold Christ, is common in their mouths, 
Mat. 24  quid mihi dabitis, & ego tradam vobis? What will you give, & I will give you the presentation, but they remember not the answer of Si. Peter to Si. Magus, thy money perish with thee, 
Acts 8  which thinkest, etc. This corruption willbe the decay of all religion. Wherefore it is now high time that Moses assist his brother Aaron. But have ye not hard the fable of the horse & the ass, which were loaded together & ready to go their journey? the ass being overladen made his moan to the horse that he would ease him, but was neied at by the horse that carried the lighter burden: the Ass tired & died by the way: whereupon the husbandman laid the dead asses pack upon the horse, so that whereas before he bore but I. burden, he was constrained to carry 2, & when his back was broken, he could but lament his misery. The horse betokeneth the nobility, because he is fit for war, and is generosum animal, a noble beast. The silly ass because he is simple, fit by nature to bear heavy burdens, beaten, kicked, & spurned at by every one, doth represent the clergy, which are sore loaded with slanders and manifest wrongs, being strooken on the right cheek turn 
Mat. 5  the left, being rob of their cote, give also their cloak, being cursed, they bless, reviled, revile not again. I need not tell you the moral of this fable, for Verbum sapienti dictum sat est, A word spoken to a wise man will suffice.  
Ye have heard how the son of man standeth knocking at your doors, and that now it is not an hour to his coming to judgement, and come he will suddenly when he is not looked for. What then? Shall the foolish 
Mat. 25  virgin's slumber in the dark while the bridegroom passeth by? Shall Samson snort in dalila's lap in the midst of the Philistines? 
jud. 16 Mat. 3 Luke 12  Shall the disciples suffer Christ to sleep while the ship is covered with waves? shall the covetous man enlarge his barns & say to his soul take thy rest for many years, whereas that night his soul shall be taken from him? shall Loth build stately towers in Sodom being warned by the Angel to departed thence with speed, because it shallbe destroyed with brimstone from heaven? why then do we purchase lands as if we would dwell alone, and lay up money as if we would live alone upon the earth? why do we erect such lofty buildings, the groundwork whereof is laid of strife and discord, the mortar whereof is tempered with the tears of widows, the windows beautified with the spoil of Orphans, the beams and supporters, of the fall of good yeomen? Why do we say (with the Idumeans) of god's house, Down with it, down with it, to the ground. 
Psal. 137  Raze it up, raze it up to the pavement, and raise our own houses as high as the walls of Troy, or rather, if it might be, as the tower of Babel? seeing that we cannnt enjoy them longer than an hour. Galen maketh mention of a melancholy man, which reading in poets, how Atlas supported heaven with his shoulders, received so deep an impression of the same in his mind, that he was in a bodily fear lest Atlas should faint, and let heaven fall upon our heads. And, shall we which be Christians live in such carnal security, that when we see, as it were with our eyes, and hear daily with our ears, that heaven cracketh, have so little feeling as to think heaven would stand for ever? let us rather with Noah enter into the ark, let us with Lot departed speedily out of Sodom, & that as Lot himself did, which went forward, not as his wife which looked back, and was turned into a pillar of salt, let us with Ezechias prepare ourselves to die, and bid the world adieu. Let us as Christ willeth us gird up our loins, have our lamps lighted in our hands, that we may be ready to meet the bride. Let us rather follow the example of sir Tho. More, of whom it is said, that being offered a petition by a woman, as he went to his execution, answered: Woman, I am now going about the king's business, I have no leisure to read petitions; than of Richard the third in Bosworth field, who being himself as a deadman, prepared to execute the L. Standlies' son, his friends told him, it was not then any time to do execution, but high time to look to himself. I wish that the great Politicians and Wizards of this world, who intent as much sacrilege as he did murder, would begin to be as wise towards God, as they are towards the world, and at the last consider, that it is now no time to commit sacrilege, but it is high time for them to think on their own salvation. S. Peter putteth them in mind of two godly meditations far more fit for these times, and most profitable for the health of their souls, Frst, saith he, Seeing all those things 
2. Pet. 3  must be dissolved, what manner of persons ought you to be in holy conversation and godliness, looking for, & hastening to the coming of the day of God, by the which the heavens being on fire must be dissolved, and the elements shall melt with heat? Secondly, we must look for a new heaven and a new earth, according to his promise, wherein righteousness doth dwell: land seeing that we look for such things, we must be diligent, that we may be found without spot or blameless.  
Some what remaineth to be spoken of the second part, which is, of the coming of Antichrist, whose coming the Apostle taketh for a most sure ground to prove that it is the end of the world, where he saith: Ye have heard that Antichrist shall come: even now there are many Antichrists, whereby we know that it is the last hour. In my discourse of the coming of Antichrist, first, because that name hath many significations, I will by four distinctions take away the ambiguity of the word. Secondly, I will define what Antichrist is. Thirdly, I will descend to particulars, to discover unto you that man of sin, and to point out who is that Antichrist whom the Apostle meaneth in this place, which shallbe a sufficient proof against our countrymen of Rheims, that his coming is not now to be expected, but that he was 900. years since revealed to us. Such as have learned the rudiments of Grammar, are not ignorant, that this proposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifieth these things: likeness and equality, in which sense no man can be Antichrist, because no man can be like him, or equal with him: any one which is in the place & steed of another, according to which signification the pope falsely taketh upon him that he is Antichrist, which is, Christ's deputy, or vicar general over his Church: contrariety, and so every one is Antichrist, which is an adversary unto Christ, & of this Antichrist only the Apostle speaketh, which maintaineth doctrine contrary to that which our saviour Christ hath taught, and therefore is an adversary unto him. And this Antichrist which is Christ's adversary, is taken two manner of ways in the scriptures, as Saint john hath distinguished in this place, either generally for any adversary of the truth, or more especially for such an enemy as is capital, & notorious above the rest. For, where he saith, Even now there are many Antichrists, he speaketh not of any one person, or state, or succession, or kingdom, above the rest, but generally of all, which oppose themselves against any point of Christ's doctrine. But, where he saith: Ye have heard that Antichrist shall come, he speaketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of one which is eminent, and notoriously opposeth himself, not in one point, but in the chief questions of Christian religion.  
Again, this famous and notorious Antichrist, is either political, or ecclesiastical, for 
Apoc. 13 1 john. 4. Apoc. 13 Apoc. 17  the old empire of Rome under the heathens, which john calleth a beast with seven heads and ten horns, is the political Antichrist, which flourished in the Apostles time, of which he said: he is now already in the world, but the ecclesiastical Antichrist, which is called by 3. names, as the beast ascending out of the earth with 2. horns, &, the harlot sitting upon the first beast, and the beast that was, & is not, is the eight, & is one of the seven, which 3. names signify one thing, that is, the state of Pope's reigning in the place of the Emperors (for, that is to sit upon the beast with seven heads) and they are called a beast for their cruelty, a woman for their 
Ezec: 23 Hosea. 2 2. Thes. 2  pride, an harlot for their idolatry, which is spiritual fornication. And this Ecclesiastical Antichrist is taken also two manner of ways by S. Paul, either properly, or figuratively, properly for an whole body, or kingdom, or state, which is opposite to Christ, where he saith: There must come a departure or a revoltment first, and, the mystery of iniquity doth already work. In which words he speaketh of a general Apostasy from sound religion. For, in Divinity contrary to the rules of Logic, indefinite propositions in matter contingent, are almost universal, not to be understood of some few, but either of all, or else of the greatest part, as for example: Iniquity shall abound, 
Luke 18 Matt. 24  charity shall wax cold faith shall not be found upon the earth: not the iniquity, or faith, or charity of a few, is to be understood, but almost of all the inhabitants of the earth. Again, with the whore have committed fornication 
Apoc. 17  the inhabitants of the earth, the proposition is indefinite, yet generally to be understood, for so it is interpreted in the Chapter following: All nations have drunk 
Apo. 18  of the wine of the wrath of her fornication. But, where he saith: An adversary that exalteth himself above all that is called God, and sitteth as god in the temple of god, by the figure Synecdoche, he meaneth only the head and prince of that Apostasy and revoltment from Christ: Wherefore, Antichrist is to be understood in this place, in the first division, according to the third signification, only for him that is opposed against Christ, and an adversary unto his truth, not every adversary, but one more singular and notorious than the rest, not political, but Ecclesiastical, not in the proper signification, for the whole body or kingdom, but by a Synecdoche, for the head & prince of that Antichristian Apostasy and rebellion.  
Having by distinctions unfolded unto you the ambiguity of this name Antichrist, and showed how it is to be understood in this place, I define him in this manner: Antichrist is a succession of Bishops, deciphered out by certain notes and marks in the holy Scriptures, which professing the name of Christ, do oppose themselves against him in many chief points of Christian religion. That he is not one particular man but an whole succession of many men, I prove by these two reasons: first, it was prophesied that Antichrist that purple harlot, should make drunk with the wine 
Apo. 18  of her formication, all the nations of the earth. And that Antichrist, that two horned beast. should give life to the Image of the beast 
Apoc. 13  which was destroyed, that is, he should restore the decayed state of the Roman Empire, by setting up new Emperors in the West, which in respect of the former Emperors are but Images, and very shadows: that he should make many peoples & kingdoms subject unto himself. But these things could not be brought to pass in one man's age, therefore Antichrist is not one man, but a succession of many. Secondly, no one Methusalem could live from the Apostles time unto the end of the world, but Antichrist is described in the Scriptures to be such a one as must live from the Apostles time until the end of the world, as it is evident by S. Paul. For, of his beginning, he saith, The mystery of iniquity doth already work, so that albeit he was not then revealed, 
Thes. 2. 2  because that same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that obstacle or hindrance, which was the Roman Emperor, was not then removed from Rome to Constantinople, that he might give place to the Pope, the time was not accomplished when the head of iniquity should be joined to the body, and so made perfect: yet S. Paul doth acknowledge that he was already come, when he himself lived: and, of his end, he faith: He must be consumed with the breath of God's mouth, and abolished with the brightness of his coming. But, the breath of God's mouth is his word, and the preaching of the Gospel.  
Sibilla the prophetess, foretold that he should be destroyed with linen, and paper (you know) is made of rags of linen, and the Gospel is written in paper, and this Gospel weakeneth his kingdom, but he is not to be utterly abolished, but by the presence of Christ. Therefore he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not one man, but an whole succession. The Papists of Rheims argue against us out of this very text, where he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that Antichrist, to prove that he is but one particular man, and not a succession, as though this article: should necessarily point at one, and demonstrate some certain man. But I will show by two instances, how their argument doth not follow. First, this article: doth not always demonstrate, for it is used three manner of ways in the holy Scripture, either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, demonstratively to point at one particular, or emphatically, as in this place, or idly, and to no purpose, as it is often and in every page of the Greek text. Let one example among a thousand suffice, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
2. john. 3  He that sinneth is of the devil not any one in particular, but every one in a generality that sinneth. Secondly if it were granted, (as it is denied) that this article doth necessarily import some one special man, according to the Grammatical sense, yet doth it not follow, that one man therefore were to be understood, because it is the manner of the scriptures to speak of whole successions as if it were but of one. Daniel 
Dan. 7  describeth three Monarchies, every one containing diverse successions of kings, by the names of three beasts, the Empire of the Babylonians by one Lion, of the Persians by one Bear, of the Macedonians by one Leopard, he speaketh of many as if he spoke but of one: wherefore, although his manner of speaking importeth but one, not one, but many are to be understood.  
That Antichrist is a succession of Bishops, not of Turks or Pagans, or secular princes, it is plain out of the text, he must 
2. Thes. 2.  sit in the Temple of God, not in the material temple of Solomon, which is now no more a temple, but the spiritual temple which is the Church, as S. Augustine doth interpret 
De civit: Dei. li. 20 cap. 19  it: and he must assume unto himself Ecclesiastical authority, to excommunicate, to teach the word, to ordain Ministers, which no succession of secular princes ever did. The marks and tokens whereby Antichrist is disclosed, are to be discussed in the particularizing and discovering unto you who is Antichrist that son of perdition, of whom the Apostle speaketh.  
Littleton, a common lawyer, in an Epilogue annexed to his book, disableth himself, and detracteth from his own learning, saying, that he cannot warrant all to be law which he hath written. Howsoever I have not attained unto that measure of knowledge in God's book which he had in the laws of this land, yet I am more confident and I dare warrant you against all papists in the world, my soul for yours, that albeit some learned protestants being overmuch modest, make a doubt whether Antichrist be yet revealed or not, affirming that if he be revealed, he is the Bishop of Rome: this doctrine which I shall deliver you, is sound and currant divinity, that the succession of the Bishops of Rome, which hath continued about nine hundred years, is that Antichrist which is mentioned in the holy scriptures. For confirmation of this conclusion, I will allege no other proofs than the authority of the Scriptures, which do sufficiently set down all the mysteries of his reveation. As for the Fathers, though far learneder than any which live in our days, their judgements are different one from another, that no certainty can be gathered out of their writings, neither could they attain to any certain knowledge hereof, for as much as Antichrist which hath already disclosed himself to us, was not revealed when they lived, and it was unpossible to know him but by the events of things which now are, but then were not come to pass. Wherefore I admit no interpretation of scriptures concerning this prophesy, but only the event which is the most faithful interpreter of all prophecies. For, I am sure there cannot be a more evident demonstration than this: we see it already come to pass, that all the prophecies concerning the revelation of Antichrist, are fulfilled in the Bishops of Rome, and can all be verified of none else, therefore the Bishops of Rome are Antichrist. My antecedent I prove in this manner: All the prophecies wherein he is described, are contained in the 2. Thes. 2. and the Revelation of S. john. As for Daniel, though some of the learned have allegorically applied his prophecies unto antichrist, which are properly meant of Antiochus, I deny that he ever writ of antichrist at all. As for S. Paul, he prophesieth in this manner: That day shall not come, unless there be a departure first, & that man of sin be disclosed, even the son of perdition, which is an adversary, & 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, & now ye know what withholdeth that Bee might be revealed in his time, for the mystery of iniquity doth already work, only that which withholdeth shall hinder still, until it be taken away, and then shall the wicked one be revealed, whom the Lord shall destroy with the breath of his mouth, & abolish with the brightness of his coming, evan him, whose coming is by the work of a Satan, with all power & signs, & lying wonders. In which words, I observe 4. things which disclose antichrist unto us; his pride, He exalteth himself above God, a 
Esay 14  Lucifer did; his seat; He sitteth in the temple of God, as if he were God, the time when he should begin to reign, when that which with holdeth should be taken away, which was the political Antichrist, the Roman Emperors should departed from Rome: the manner how he should establish his kingdom, by signs and delusions of Satan, & lying wonders. But that the Bishops of Rome take upon them to be gods, and which is more, take to themselves authority above God, it appeareth by the Lateran Counsel holden under Leo the tenth. wherein thus we read: In Papaest omnis potestas supra ownes potestates tam caeli quam terrae, the pope's power is above all powers both in heaven and earth. That he sitteth in the Temple of God, it cannot be denied, because his seat is Rome. The Rhemists can not prove unto us that the material temple of Solomon is here to be understood, for that temple is destroyed, and that temple with the use whereunto it was ordained, is utterly abolished by the law of God, so that if it were re-edified, it were no more the temple of God, but a place of idolatry & abomination, and if any suspect that that temple may be builded again, let him call to remembrance how the jews once obtained leave of julian the Apostata to re-edify it, but God showed manifest signs of his displeasure, which caused the foundation thereof to be shaken a sunder with 
Ruff. li. 10 38. & 39  earthquakes, and that which was builded in the day, to be burnt up with lighthing from heaven by night, Wherefore the temple which is the seat of Antichrist is spiritually to be understood, as also, by reason of the words which go before, where he speaketh of an Apostasy and revoltment from true religion, which could not be among the jews, among whom true religion than was not, and now is not professed, so that Antichrist sitteth in the church, and indeed he hath chosen that Church for his seat, which was then most famous for the profession of the Gospel, as S. Paul himself gave testimony, when he writ to the Romans, that their faith was heard of 
Rom. 1  through the whole world. And, which is more than that, he sitteth in the Church of God, as if he were God, intituling himself Christ's vicar general over the earth, which belongeth only to the holy Ghost which is God, whom Christ did substitute in his room at his departure from us, that he might continue with us, during the time of his absence, saying: The Comforter which is the holy Ghost, the father will send in my name, 
john 14  he shall teach you all truth: the Father shall give you a Comforter which shall abide with you for ever. As for the time of his revelation, he was then to be revealed, when the hindrance was taken away, which hindrance was the abode of the Emperors at Rome, which the Apostle spared to express in writing for these two reasons: first, because he made it sufficiently known by word of mouth unto the faithful: secondly, because it might have been dangerous to the church, for the emperors taking offence there at, would have persecuted the Christians as busi-bodies in matters of state. But the hindrance was the Roman Emperors, which were first to departed from Rome, and give place to the Popes, because both Emperors and Popes could not reign together in one city. And that hindrance was taken away long since, when Constantine the great, translated his imperial seat to Constantinople, and endowed the Popes with the city of Rome, and a great part of Italy lying about it. The emperors then being far off, and by reason of continual wars with Saracens and enemies in the East, not able to maintain their own right in the West, the Popes encroached upon them too far, and usurped so much authority, that they discarded them clean in Italy, and at their pleasure set up other Emperors in the West, but such as would take an oath to be subject to the Apostolic See of Rome, and acknowledge the Popes to be universal Bishops. So the hindrance was taken away when Constantine removed to Constantinople, and Antichrist was manifestly disclosed not long after, when Boniface the third obtained the title of universal Bishop, which was 900. years ago, for as Gregory 
Lib. 4. epist. 38.  saith: none but Antichrist would assume unto him such a title. As for the power of sathan, and signs, and wonders, whereby his kingdom was established, and the ignorant people deceived. I refer you unto their own legends of lies. All the prophecies of saint john, concerning the disclosing of Antichrist, are comprehended in the 13. and 17. chapters of his Revelation. In his 13. chapter he describeth two Antichrists, the one Political, which flourished in his time, the other Ecclesiastical, which was not then disclosed, but now reigneth, and began his dominion when the political Antichrist was taken away. The political Antichrist he describeth in this manner: By the figure Senecdoche, taking Rome which was caput imperij, the chief City for the whole Empire. He calleth it a beast, following the example of Daniel, which called 4. 
Dan. 7.  Monarchies four beasts.  
This beast hath the shape of a Bear, a Leopard, and a Lion, because it consisted of three other Empires, of the Persians Macedonians, and Babylonians before destroyed, which by these three beasts were represented. This beast had ten horns, and seven heads: the ten horns are interpreted in the seventeenth chapter to be ten kings or kingdoms, into which the old Empire was to be divided after the decay thereof, which afterward came to pass: the number of ten, which is certain, being used for an uncertain number, according to the manner of the Scriptures. The seven heads, chapter seventeen, are interpreted to be seven hills, and seven kings or orders of supreme Governors. But Rome hath seven heads, whether you take them for hills or Kings, The hills which it was builded upon, are these, Capitolinus, Palatinus, Aventinus, Celius, Exquilinus, Viminalis, Quirinalis. The orders of Governors by whom it was ruled at several times by reason of alterations, were Kings, Consuls, Dictator's, Decemuiri, Triumuiri, Emperors of the ancient Nobility of Rome, and lastly, Emperors of strange families. Upon those heads, whether ye talk them for hills or Kings, were the names of blasphemy: for, upon the hills were builded Temples, dedicated to Minerva, Saturn, and heathen gods, and the Governors or Kings themselves, were heathens, and worshipped Idols of the Gentiles.  
One of the seven heads, which was the race of the Emperors of the ancient Roman Nobility, was wounded in the person of Nero: which being the last of the Family of julius, slew himself; after whose death, the whole estate of the Empire was in jeopardy, by reason of disention among them that did affect the Empire. But that deadly wound was healed again by Vespasran, which appeased all strife, and himself sustained the burden of the Empire: Five of those kings, saith the Angel, are fallen, one is, the other is yet to come, and when he cometh, he must continue but a short space. Those five which were fallen, were Kings, Consuls, Dictator's, Triumuiri, Decemuiri: which order of Governors were abrogated before S. john's time: the sixth, which was of the Emperors of the ancient Nobility of Rome, was then remaining when S. john lived, Domitian being Emperor; the seventh, which was of the Emperors of strange families, was then to come: and when it came, it continued not long after the departure of Constantine into the East. To which he addeth, The beast which was and is not, is the eight, and is one of the seven, and shall go into destruction. By which eight, he meaneth the order of the Popes. Of the beast, meaning the whole Empire, he speaketh in this manner: The beast which thou sawest, was and is not, and shall ascend out of the bottomless pit: meaning that the Empire was, & it was not. In the time of Domitian, it was, because it stood, & it was in the power of the Roman Nobility, but it was not in the same state in which it was before, because, from julius to Nero, it was hereditary, and tied unto one family, but Nero the last of that family being dead, it was devolved to Emperors of an other stock and kindred: and it was to ascend out of the bottomless pit, not in the former state under the Emperors, but in another state, under the Popes.  
Lastly, he showeth the destruction of the political Antichrist, saying: If any lead away captive, he must be led into captivity, if any kill, he must be killed. Wherefore, now that hindrance is taken away which Paul speaketh of 2. Thess. 2. the Emperors give place to the pope's, and the Ecclesiastical Antichrist is described in this manner: I saw another beast with two horns ascend out of the earth, etc. This beast with two horns, is all one with the purple harlot, Apocal. 17. for both be token the state of the popedom, the ecclesiastical Antichrist. This beast ascendeth out of the earth, that is, it cometh of base parentage, hath two horns like like the lamb, for Antichrist taketh upon him to be Christ's vicar: speaketh like the dragon, for he teacheth lies which proceed from the old dragon the devil, which was a liar from the beginning: gives life to the image of the first beast: for, notwithstanding the ancient emperors are deceased, the pope's have ordained new emperors in the west, which keep the same name and title, although being compared with them, they be but images or rather shadows. And the number of the name of this Antichrist is 666. which number, both in Greek and Hebrew, doth agree with the bishops of Rome. In the Hebrew name Romijth, is the same number, for Resh signifieth 200 Vaughan, 6 Man, 40. double Iod, 20. Tau, 400, which being put together, make the number of the beast 666. Likewise, the Latin name Romanus written in Hebrew characters, maketh the same numbers, for Resh signifieth 200. as it did before, Man, 40. Gnaiin 70. Nun 50. Vau 6. Schin 300, which make 666. Likewise, in Greek, this name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (which also is the name of the Bishops of Rome) by adding to, according to the manner of the Greeks, in such names as are made Greek, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for Caesarea, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for Nepthalim, signifieth 30. α 1. τ 300. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 50. ο 70. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 200 which make 666. Lastly, concerning the place where this Ecclesiastical Antichrist doth reign, that same beast with two horns, Which is called the whore, Apo. 17 (which whore in the same place, is interpreted to be a great City, which reigneth over the Kings of the earth) sitteth upon the beast with seven heads and ten horns, which representeth the Empire of Rome under the old Emperors: wherein it is manifest, that the Ecclesiastical Antichrist, succeed the political, and sitteth in the place of the Roman Emperors: so that Antichrist further than Rome is not to be sought for.  
Thus have you heard, how all the prophecies concerning the disclosing of Antichrist are fulfilled in the Bishops of Rome, and, that all those prophecies can not be verified of any else, it is most evident for as much as no other Bishops or secular Princes take upon them to be Christ's Vicars general over all the world: which is, to sit as God in the Temple of God. No other States ascribe unto themselves power above all powers in heaven and earth, which is, to exalt themselves above God. No other States have set up Emperors in the West, which is, to give life to the image of the beast. Finally, no States bear sway in a City builded upon seven hills, which City reigneth over the Kings of the earth, but they. Therefore I may safely make this conclusion: The succession of the Bishops of Rome, which hath been since Boniface the third, and continued these nine hundred years, is that Antichrist which Saint john speaketh of in this place. Wherefore, seeing the coming of Antichrist, is an argument of the latter end of the world, and this great and notorious Antichrist hath been revealed unto us so long ago: what remaineth, but that now we lift up our heads, for our Redemption draweth near? and that we look for a new Heaven, and a new Earth, and the holy city new jerusalem, coming down from God out of Heaven, prepared as a beide trimmed for her husband? Against which coming, God grant we may be ready, our nakedness being clothed with wedding garments, our loins girded, our steps lightened with our Lamps in our hands, for the Lamb Christ jesus his sake, to whom with the father and the holy Ghost, be ascribed all honour, power, and glory, both now and evermore, Amen.  
FINIS.