ROME'S RUIN. OR A TREATISE Of the certain Destruction of Rome and of Antichrist before the end of the World. WHEREIN IS CLEARLY Manifested out of the Holy Scriptures, Conferred with the History of the Papacy, that he hath but a short time.  
A work published to strengthen the faith of such as suffer under him.  
By J. P.  PSAL. 137.8. 
O Daughter of Babylon, who art to be destroyed: Happy shall he be that rewardeth thee as thou hast served us.  
Printed, M.DC.XXIX.   

To the Christian Reader.  
IT hath never been any part of my intent, Christian Reader, in the writing or publishing of this little Treatise, to take on me after the manner of some precisely to find out, and peremptorily to set down the very year wherein Rome or Antichrist shall be destroyed, or to name the very Prince or Kingdom, whose King shall be General at the Siege, and ruin of that Babylon; the work itself will both quit me of such fond presumptions, and witness that my aim herein is not to get a vain glorious name of knowledge in such mysteries; nor to fill the world with strong delusions, opinions and expectations of improbable alterations; but rather for the honour of Almighty God (now in these wavering and fainting times, wherein men's hearts fail them for fear, that the prevailing adversaries will subdue all to Romish obedience) to win men to an assured confidence in his promised merays of deliverance; and what they can, to serve and wait on his almighty power, and providence with such just means, as he hath appointed thereunto; especially now when they shall see it manifested by those undeniable testimonies, the prophecies of holy Scripture, and Histories of the Papacy answering them, that Rome's Ruin must needs be approaching, and can not choose but fall out within a few years of this present: which is sufficient for me to have manifested. As for those who profess themselves Protestant's, and yet in these dangerous times are so far from affecting or approving such knowledge, that on the contrary they doubt whether it be lawful and profitable, to look into these Prophecies for the time and means of deliverance, and overthrew of the adversaries; whether such looking be not rather curiosity, folly, & presumption; whether courses of justice and wars undertaken for the defence of the Gospel and overthrow of Popery, and the Supporters thereof, be lawful or necessary; whether a peace with them all is not much rather to be wished; and whether it be not much better that Protestants & Papists should first join together against their common enemy the Turk: In thief and the like scruples, such as are not partial and obstinate, may by a thorough reading of this small book receive compotent satisfaction.  
In the mean time, I answer no more here to their suggestions, than this, 1. That no man can more detest, than I do, all wars undertaken for desire of spoil, territories & Empire, all not worth the life blood of one Christian; knowing that the miseries, that ever follow them, are great & lamentable; that peace & mercy can never be sufficiently admired & extended; but not toward Amalek or Romish Babel and her Champions, because their destructions are commanded in holy Scriptures, and he is counted happy that shall serve her as she hath served others. 2. That it was lawful, profitable, and comfortable for the children of Israel in the time of the captivity, 
Dan. 9.2.  to look, as Daniel did, after the time and means of deliverance, especially when the seventy years were almost out; to look also into the Prophecy of Daniel, for the last period of those several Beasts, & horns mentioned Dan. 7. & chap. 8. especially for deliverance from Antiochus Epiphanes that little horn chap. 8.9. for the time and end of the desolation he causeth, expressly noted vers. 13.14. and for the coming and salvation of Christ, and other occurrents signified in those prophetical weeks of Daniel, chap. 9 Even as old Simeon waited for the consolation of Israel; 
Luk. 2. Mark. 15.43  and joseph of Arimathea is said to have waited for the Kingdom of God: and that therefore, it is as lawful now for all true Christians, beholding the desolations that Antichrist, and his Adherents make, to look into the prophecies of holy Scripture for the time and means of the deliverance, there promised, especially seeing that when Rome the cause of these miseries is destroyed, 
Reu. 19  it is said, Alleluia: for the Lord God omnipotent reigneth: whereas, before that, she reigned in matters of faith and salvation, 
Reu. 17.18.  and over the Kings of the earth. But then God's Kingdom cometh: this we are taught to pray for, and commanded to 
* Mat. 6.33.  seek. And therefore when after the writing of this small book, I had kept it a long time, without imparting the sight of it to any man, I thought I could now do no less than publish it, with some few additions, and that indeed, that such as see the miseries of the Church, and seek to redress them, may strive to do it by that right means which God hath prescribed, and not by any contrary to that which God, that changeth not, hath in his Holy Word revealed to be the only sure remedy, and that by which he hath determined to redeem his Church from Antichristian persecution, bondage and sub●ection.   

ROME'S RUIN. OR A Treatise of the certain destruction of Rome and of Antichrist before the end of the World.  
TO say nothing of their opinions in this point, who are either Popish or newters, or lukewarm, or temporisers, or worldlings, or which are afraid of the Popish armies; because every wise man will easily conceive that their verdict in this matter must needs be partial, as proceeding from sinister respects, or their own particular interests: I readily acknowledge that there are many godly and learned men, greatly seen in the Scriptures, who yet are so daily exercised in the finding of the meaning of those other places of Scripture, which teach other points necessary to salvation, that they find little leisure to look on such as declare things concerning Antichrist, or his overthrow. I may not say that it is, because they care little to understand the truth of God in these points: for I must leave that to God, who knows the secrets of all hearts. Nevertheless if any of them, who have a good understanding, be so careless herein; they may know that it is a fault, seeing the holy Ghost saith concerning the Revelation wherein these things are declared; Blessed is he that readeth, 
Renel. 1.3.  and they that hear the words of this prophecy, & keep those things which are written therein: for the time is at hand. And again, 
Chap. 22.10.  Seal not the sayings of the prophecy of this book; for the time is at hand. viz. when these things should be fulfilled. Whereby God warneth all men to look narrowly into this book, that they may thereby know the Dragon, Beast and whore, and such evils as accompany them, that so they may the better avoid them, and not partake of their sins, lest they receive of their plauges; and that especially when their deliverance and her ruin are at hand.  
And as this care was necessary in those ages when the 
* Reu. 12.  Dragon reigned, and the first trumpets sounded; so more especially in these times of the beast & whore: wherein the evil they do is a great deal worse, & more dangerous to the Souls of men: for as much as notwithstanding the light of the Gospel, all the world would still wonder after him, for that holiness, power and munificence, which they would imagine to reside in him: and even many of God's people would be so loath to flee out of Babylon, that they should be in danger of partaking of her sins, and receiving of her plauges; and should have need to be daily called on to make them come out from her. A duty which as it was ever needful to be put in practice for the drawing of Souls from her bewitching delicacies and deceits, so more especially now when her great abominations are by the refulgent light of God's Word manifested, and her last and greatest plauges must needs be approaching. For if when Saint john wrote, it might be said, the time is at hand; how much more in these our times, upon whom the ends of the World are come? and who may see, if we either will see, or think it any such blessed thing to see, that the most of those things which concern Antichrist, and the very declining of his Kingdom, are already fulfilled; and thereby every man warned to wait with a steadfast faith to see the rest accomplished; and not to put fare away (as his favourers do) those evil days, which shall befall him and his friends; and as they do, who would fain make the World believe that he shall not be destroyed till the end of the World; and are so loath to see any thing proved to the contrary, that they doubt not to affirm that the time can not be so much as nearly guessed at.  
To whom it may be answered that the Lord would neither have said of the beast, 
Aevel. 13.  He shall have power to do forty and two months; and neither more nor less; nor of the Kings his horns, They have received no Kingdom as yet: 
Chap. 12.19.  but receive power as Kings one hour with the Beast; but that he meant to show us some certain time, which when his ruin should approach, might either be perfectly, or at least very nearly found; as in daniel's prophetical weeks, wherein every day stands for a year: and so questionless in these months, which are also prophetical months, & which can not be literally understood of three years and a half. For it follows from the Angel's exposition, that Antichrist is the seaventh and eighth head of the seven hilled city, that is, a head of government in a succession, 
Reu. 17.  as the Emperors were of whom he said, one is: Five are fallen, one is, and the other is not yet come. Five of the Roman heads or forms of government were fallen before, as Kings, Consuls, Dictatours, Decemuiri, & Tribuni Militum. The sixth was in the time of Saint john; which was the government of the Emperor's having their seat in Rome. This head, so long as it should abide there, would let the coming of Antichrist, who was to be the seaventh head of the same city, 
2. Thes. 2. & Reu. 17.9.  as Saint Paul compared with Saint john showeth, saying, only he who now letteth will let, till he be taken out of the way; he saith not till he be utterly fallen or destroyed, but taken out of the way, viz. removed; which came to pass when the seat of the, Empire was removed from Rome to Constantinople, and not before: for till then another domineering head could not rise to rule in Rome. Therefore saint John saith of the seaventh, He is not yet come, and when he cometh he must continue a short space, And the Beast that was and is not, even he is the eighth, and is of the seven. This seaventh head, which is the Roman government by Bishops, is said to endure but for a short space, because of the wound, which it should soon receive by the Goths and Vandals; which when it should be healed was not long to endure as a seaventh head only; but should also by reason of a new title and authority become an eighth head and more absolute, that so he might rule and reign the rest of his long time, and do all the greatest things ascribed to Antichrist.  
This eighth head did accordingly begin in Boniface III. when he obtained to be called universal Bishop; he than was the eighth, and yet of the seven, viz. the seaventh, because he seemed but to succeed the former Bishops in that government, which they had after the seat of the Empire was removed from Rome, and which they got by abusing the Canons of Nice and Sardica, as we shall see by and by. Howsoever seeing Antichrist (ye see) is a head of government in a succession (as the Kings, and after them the other heads were, that had lived and ruled in Rome) these 42. months given to him, can not possibly be understood literally. For indeed it is impossible that this seaventh head should rise, be seated, wounded, healed, & then become an eighth head, who should first be admired and worshipped by all nations, and then make war by himself and by his horns, overcome the Saints, yea the two witnesses, cause an Image to be made and worshipped, and a mark to be taken by all, small and great; yea do many other great things mentioned in the Revelation, and after send to gather the Kings of the earth to Battle, and be taken; and all this in three years and a half. Therefore out of all doubt in these months as in daniel's weeks every day stands for a year; as the Lord said to the Israelites, 
Num. 14.34  After the number of the days in which ye searched the land, even forty days (each day for a year) shall ye bear your iniquities, 
Ezech. 4.6.  even forty years: also in Ezechiel, Thou shalt bear the iniquity of the house of judah forty days, I have appointed thee each day for a year. So it must needs be in these months, and so they signify 1260. years, as some have judiciously collected from Reu. 12.6.14. further also that these years must needs begin when first the Pope had power to do, as a head: which some think began in the time of Constantine the great, when he left Rome, when (say they) he that hindered was taken out of the way. Some say sooner, even from the time that Constantine came to the Empire and the Ethnic government was overthrown or taken out of the way. Indeed it is very necessary that the time should be searched out when these 42. months began; because that is the surest way to find out the time of his end and Final ruin: but the time could not well begin from the time of Constantine, or when the Ethnic government was overthrown, or taken out of the way. For by either of these computations, the time should have been out many years ago, when indeed diverse Kingdoms were fallen from the Pope and he had no power to do in them, as in England, Denmark and others, and so indeed as his power began in some Kingdoms, before in others, so accordingly God would that he should begin to lose it in some before in others. But yet he hath had, and still hath much power elsewhere to do great things. Which hath made some think that the time he hath had since, and shall yet have is given him for the time of the wound, when (say they) he had no power to do. But questionless they are mistaken herein, as the sequel of this work will manifest.  
And indeed they seem to me to begin the time to soon, I mean not so much before he was a Beast, as before he had power to do. For the words▪ are, power was given him to do forty and two months. So Beza, Aretius, Piseator, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Pareus and others read them, potestas agendi. And I can not find that either he did much, or had much power to do before the time of Damasus a Spaniard, who was chosen Pope about the year 366. others say 369. and sat till after the year 380. then indeed he had some power to do, (as we shall see by & by:) or at the furthest in the time of Syricius, near the year 386. or thereabouts: to which time of Damasus in the year 380. if you add 1260. years, which seems to be the time given him in the 42. months, they may end before or about the year 1640. or at least within a few years after, that is, if he had not this time of doing till the days of Syricius, or Innocent. But it may be a little sooner, because Damasus might have power to do some years before the year 380. And howsoever Rome may end much sooner than the Beast: because her destruction seemeth to many to be by the fifth vial Reu. 16. his by sixth or seaventh; hers is first declared chap. 18. then his chap. 19 But while we seem to cast up the time set forth in the Revelation, this is to be understood to fall out thereabouts. First if the time of the Beasts doing began in the time of Damasus or Syricius; and not before or after, which now we will examine, as needful to be known in these lamentable times, wherein the beast rageth and prevaileth as if he were to reign for ever; when indeed it is, because the Devil in him hath but a short time. And secondly if Baronius and others that I have followed reckon the years right, as for aught that I can perceive they do; at least they go near the mark; and so therefore may we.  
As touching the first our Lord himself giveth us light in two places of the Revelation. For while he saith of the Beast, Reu. 13. power was given him to do forty and two months, he showeth that there is a certain time when they should begin, which time may now at the last be nearly pointed at, by any that will take the pains to search the Histories, & to see when he first had power to do. The second which is more plain, and doth indeed seem to show when these months were begun is set down, Reu. 17. 
Reu. 17.12.  Where it is said of them who are horns of the Beast; these have received no Kingdom as yet; but receive power as Kings one hour with the Beast: which at the soon they did not before the time of Damasus; 
Ammian. Marcel. lib. 28. c. 12. lib. 30. c. 4. lib. 29. c. 10.11.12.13. lib. 31. c. 10.  when indeed (as Ammianus Marcelinus showeth) the Almains had their King Marcrianus of great puissance; the Burgundians theirs; the Africans theirs, Nubel and then Firmus; the Franckes their King Melobaudes; and other Nations likewise had theirs; Valens the Emperor of the East was slain by the Goths, who also had their Prince. Or perhaps not so soon, may some man say, because after that Theodosius brought them again into some subjection to the Roman Empire, which yet rather hindered than overthrew their growing, if not erected Kingdoms; and indeed because he was an Emperor of great puissance, and both greatly feared and loved: therefore it may perhaps be thought by some that these Kingdoms were not yet erected till after the death of Theodosius in the time of Pope Innocent, 
Spanish Hist. French Hist.  who governed in the days of the Emperor Honorius; In whose time at the farthest, as all the best Historians show, Kingdoms were plainly erected in Spain and Africa by the Goths, 
Speed & How. Chron.  Vandals, Suevians & Alanes; one in France under Pharamont; who yet is said to succeed Marcomir, Sumo and Melobaudes. In whose time also the Picts, Scots and others prevailed in Britain; so that after the Britaines had elected diverse other Governors, they were fain at last to choose Vortiger their King; and to call in the Saxons, who chased the Picts and Scots, but succeeded them in power and cruelty. Other Barbarous Nations of those times prevailed in Thracia, Hungary, Austria, Sclavonia, Panonia, Dalmatia, and other countries. Thus though the Beast might perhaps have some little power, to do a little, before the rising of these Kings, yet they who had no Kingdom before, while the Empire flourished, do now receive power as King one hour with the Beast; that is to say, whether he began to have that more Kingly power to do in the time of Pope Damasus, or soon after in the time of Siricius or Innocent, which truly is somewhat hard to determine: yet it seems to me to be in the time of Damas'.  
And the Reader may also give a good guess thereat, when he shall see how power was first given to these Popes, & more than to any other Patriarch, or as a Kind of head over all. Which power yet was not given him by any plain and lawful act of a council, as both the sixth council of Carthage about the year 420. and the council of Chalcedon about the year 450. proved against him: neither indeed did he get it of many years after, nor by consequence justly; therefore the thing is not to find when he had it given him lawfully, for that the Antichrist could not have; but when some things fell out which gave it him, as it were accidentally; when first he took hold of such occasion, and thenceforth openly used and maintained it. Which at the soon, for aught I can find, was not before the time of Damasus: but he indeed striven to attain it; and to that end laid hold of every little occasion, and made use of it. For having damned the heresy of Apollinaris, in a Council held ad Rome, 
Theod. lib. 5. cap. 9  about the year 379. he writeth an Epistle to the Bishops of the East, wherein he intimates unto them the condemnatory sentence pronounced against Apollinaris, and his Disciple Timotheus: which Epistle is indicted with the swelling pride of a loftic mind, breathing sovereignty and pre-eminence above all other Churches, as if the Roman Church were that only Apostolic chair, whereunto all other Churches ought homage and reverence. 
Basil. Epist. 20. ad Euseb. Samosat.  So that S. Basil Bishop of Caesarea complains of the pride of the West, because they cared only for their own pre-eminence, but not for the state of their persecuted Brethren in the East under the Arrian Emperor Valens. Yea he saith that he purposed oft times to have written to the chief of them, that is to Damasus, that he should not count the 
* Splendour superbiae.  splendour of pride true dignity and honour. About the year 380. a general Council was assembled at Constantinople. Whence the Fathers of the Council wrote unto Damasus, as to a Brother, and rank him with other Bishops of the West, then assembled in Rome, as their Letters show, 
Theod. lib. 5. c. 9  which are recited by Theodoret; To our Brothers and Colleagues, Damasus, Ambrose, Britto, Valerian, and other holy Bishops assembled in the great City of Rome, etc. He then with other Bishops of the West in a Synod at Rome, being desired as Brethren to approve the Council of Constantinople, did it: and Baronius would persuade us, that he confirmed it as a Superior, and made it of force. And indeed though Damasus durst not openly profess so much, yet it seems he was willing to take their Letters in that sense, and that it should after be thought so: for he resaluteth them as Sons, and saith, that indeed they had yielded all due reverence to the See Apostolic; as if he said desiring to have your acts ordered, or confirmed and made good by it. Which howsoever it was never so intented by the Council, yet it gave the Pope's power to do as they were disposed then, and ever after to take it, and make use of it. For thereupon Innocent also used the same sleight, when the Milevitan Council Anno 402. and another of Carthage Anno 413. had 
* See Plesses Mist. Iniqui. Progr. 9  without consulting with him ordered matters, and then in like manner acquainted him with their acts, and desired that he would add his authority; he answers that they had had due regard of the Apostolic honour, I say of him which had the care and charge of all other Churches. thus he assumed a power over Counsels, & so power to do as a head.  
But some man will say, it seems that as yet he had not this power, because the Popes of these times were opposed, and the power over Counsels was not yet conferred on him. I answer, Antichrist was to be opposed by some in all ages, and so hath the Pope been by particular men, and in many Counsels, and even of late in the Counsels of Constance and Basil; which declared that a Council was above the Pope: yet he took it before, and had it as the Beast was to have it, by his own ambitious usurpation, and the flattery of his followers. But as far as I can find not before the time of Damasus, about the year 380. And then indeed he had also begun to take it upon him in the case of appeals, especially in that Epistle which he written to Stephanus Archbishop of Mauritania, 
Po●●. Council.  wherein he pretendeth that all the greater sort of causes ought to be referred to his hearing, and that they could not be descided but by his authority; as also that the provision of Bishops belonged to him; wherein also he qualifieth the Church of Rome with the title of the Pirmament of all Bishops, and top of all other Churches; emboldened no doubt thereunto by Letters sent before that time unto him from the said Stephanies, who complained that certain Bishops had been deposed in in Africa; adding that this was done, though they all knew well enough, That Censures of Bishops & all other causes of moment ought to be reserved to the audience of the Bishop of Rome, whom he termeth the Father of Fathers; and thereby giveth him power to do; himself being of that brood of schismatics of whom S. Cyprian complained in his days, that being censured would presently cross the Seas to Rome. And indeed it is the more likely that there had been such pride or usurpation in Damasus, and flattery in his followers: I. Because the Council of Constantinople did not only limit every Patriarch, 
Theod. lib. 5. cap. 9  and gave equal privileidges to Constantinople, but even declared, that there was an ancient law and decision of the Nicene Council, that the Bishops of every Province, with those which dwelled near unto them, should ordain their own Ministers: 
Concil. Const. Can. 5. & 7. Can. Graec. 3.  dividing the provinces for the avoidance of confusion: And ordaining that if in any province a matter of difference happened to arise, it should be decided by the Synod of the same province.  
II. Because Syricius about the year 386. emboldened as it seems by the power which Damasus had taken, & the flatteries of such as followed him, feared not to say to Himerius B. of Arragon, 
Siricius Epi. 1. ad Himer.  That it is not lawful for any Priest of the Lord to be ignorant of the decrees and statutes of the Sea Apostolic, and therefore requesteth him to make known such ordinances & decrees as he should send unto him, not only to those of his own Diocese, but also to those of Carthagena, Andalusia, Portugal, Galeace and others, that is in effect to all the Provinces of Spain; which could not (saith he) but be glorious unto him, who was a Priest of so long continuance. Purposing to use the ambitious humour of this Prelate to extend his authority, law and traditions through Spain. And in his 4. Epistle to the Bishops of Africa, That without the privity of the Sea Apostolic, that is to say of the Primate, none might presume to ordain a Bishop. All which makes it most clear that he had the power to do, which the Beast was to have in the beginning of his reign. His ambition was so apparent, and men in those times so prone to flatter him with titles, that in remedy thereof, the third Council of Carthage, anno 397. (Siricius then sitting Pope) decreed, That the Bishop of the first See should not be called the Prince or Chief of Priests, or high Priest, or by any other such name, but only the Bishop of the first See. As for the name of universal Bishop, that the Bishop of Rome itself should not be called by that name. Which shows that these titles had been given him by some flatterers in those days, or why else should the Council make this Canon? this Siricius, to show the Beast was risen & had power to do, established the forbiddance of Priests marriages, though by general consent it had been rejected in the Council of Nice, and was not received in the West of 600. years after, do his Successors what they could.  
After him came Innocent, 
Innocent. Epist. 2. ad Victric.  anno 401. He, in his 2. Epistle to Victricius B. of Roan●, published this general decree, That the greater causes after that they had been censured by the Bishop should be referred to the See of Rome, as the Synod (saith he) hath ordained, and the laudable use and custom of the Church requireth. He and his Successors Zozimus, Boniface, and Celestine would have men think that the council of Nice had so ordained: which that council did not, as the 6. council of Carthago proved against them about the year 420. and so did the general counsels of Constantinople and Chacedon. It was indeed the council of Sardica, about the year 350. that gave this power to julius; but that canon never put in practice by him, was revoked in express terms in the council of Constantinople, can. 3. which council had now been approved by Damasus: therefore they would not name it to be a canon of Sardica, but pretend it to be a canon of Nice. Which forgery many perceived not, and therefore gave him power to do. But if any man will yet object and say, It seems he had not yet this power, because the counsels of Constantinople, the 6. council of Carthage, and the council of Chalcedon opposed it. I answer here as before, Antechrist was to be opposed by some in all ages, and so hath the Pope, and even of late in the Counsels of Constance and Basile, but yet he had power, as the Beast was to have it, by his own arogant usurpation & the flattery of his followers, and that I think about the year 380. in the time of Damasus, or soon after, and not before: and so as I said his time may expire about the year 1640. or within few years after, that is if his term of doing began not till the time of Siricius. Others perhaps will say he had it much sooner. Here I must tell the Papists, that it is to no purpose for them to bring for a ground of appeals, or the antiquated of them, the acts of any particular Heretic, Schismatic or Superstitious Doter before the Nicene Council: because the mystery did work in the Apostles time, and if it were granted that Mar●ian and Valentinia Heretics had recourse to the Bishop of Rome, as Basi●des and 〈◊〉 had, who were deposed for sacrificing to idols, and likewise diverse Scismatiks of Africa in the time of Cyprian: yet this proves not that they might appeal, or he receive: for if the Pope had had any such right, then would not Cyprian have complained of them for appealing, nor of him for receiving; neither would the Council of Nice have limited his power, and given as much to Alexandria. But howsoever, the question is here of power that was given to the Beast after his rising; which could not be before the Nicene Council, because he that hindered was not then taken out of the way, the Emperor not fully departed to Constantin●ple.  
Neither could the burning mountain (signified under the second trumpet, Reu. 8.8.) be cast into the sea before the Nicene Council; which will appear to be the sea, as they abused it to rise out of it. But indeed this burning mountain was either cast into the sea in the time of the Council, when the Pope by his deputies might ambitiously crave of the Emperor, or of the Council, that his might be the first see, and have some preeminence in power; or else (as I rather think) so●ne after before the fall of Constantius into Arianisme (signified under the third trumpet, Reu. 8.10.) when the Pope alleged the Nicene Council for his authority, as julius did: and thenceforth the beast might indeed begin to rise and do: yet I think he had not this power to do before the time of Damasus, nor long before the year 380. or perhaps not till the time of Syricius, about the year 386. or soon after. For though we find in Socrates and Sosomene, that before that julius took upon him by absolute authority 
* Socrat. lib. 2 c. 11. Edit. lat. Sozom. lib. 3. c. 7.  to restore sundry Bishops of the Eastern Churches deposed for diverse causes by their Synods, because saith he the care of all Churches belonged to him by reason of his see, therefore he wrote to the Bishops of the East telling them that they had done very ill to determine and conclude any thing against those Bishops without his privity; yet as Socrates and Sosom show, they took his reproofs in scorn, and calling a Synod at Antioch, by common advice & consent return his imputations back upon himself with all bitterness, telling him that he was no more to control than, if they thought fit to deprive any man in their Churches, than they intermeddled at what time Novatus was cast out of the Church of Rome: Sosomene addeth, That their answer was full of scoffs and threats, etc. Thus as yet they gave him no power to do. And it seemeth that this answer wrought upon him: for in his next letter he complained only that they called him not to their Synod; whereas before he pretended, that they might not call a Council without his authority: he doth not allege for himself that either by virtue of his succession to S. Peter, or of the Nicene Council, they ought to appeal to Rome; his words are only thief, The Fathers of Nice ordained, and that not without the counsel of God, that the acts of one Council should be examined in another: whereby appears no greater power given to the B. of Rome over Alexandria, than to the B. of Alexandria over Rome. As for the grievance whereof he complaineth, it is only this, that contrary to the custom, they had not written first of all unto him, concerning the differences amongst them, to have his advice for composing of them, as being Bishop of the first see; as also that many Synods had been held in the East, concerning points of faith and doctrine, without giving him notice thereof, contrary to the Rule and canon of the Church; wherein is contained, that none might impose any law upon the Churches without the advice of the Bishop of Rome. This canon gave him indeed that he should either be called and have a voice in every Council that imposed laws, or at least that his advice & consent should be asked if he should be fare away, as fell out at the general Council of Constantinople, where Damasus was neither in Person nor by his deputies; and in no other sense did julius now allege it: he complaineth not that they assembled without his leave, but that they neither called him, nor used his advice; he doth not say that this gives him that he should be as a head or Sovereign, to confirm or abrogate at his pleasure; much less that he should impose what law he list. He knew well enough that it made him no more than a Patriarch, that other Patriarches and Archbishops were his brethren, and that every Bishop had nevertheless a free voice as well as he. Neither did he now expound it, that this canon gave him this priveleidge as to a Superior, to whom such homage was due: therefore julius bade not this power to do.  
Damasus as I shown seemeth to have been the first that took it in that proud sense; and yet not very plainly, but somewhat tacitly in words of doubtful signification, as ye saw. After him Siricius and Innocent were more plain, as I shown. And so indeed he rose out of that Sea of Nice, by forging one canon, and wresting another: a weak foundation for so mighty a building; yet such and no other was the foundation of this Kingdom. And thus indeed one Canon of Nice gave him power to do: yet not as the Council meant it, but as he in time took it. And so he had it, but not before the time of Damasus, or Syricius. For julius as ye see had not so much power given him: and Liberius his next Successor, must needs have less, 
Baron. Vol. 4. Anno 365. art. 1.2.3.4.5. etc.  seeing he was convicted of Arianisme, as after all excuses Baronius is forced to confess, beholding many proofs thereof. And if (saith he) there were no other proof, his own Letters are sufficient to put it out of question. And indeed he wrote to the Bishops of the East on this manner, 
Epist. Liberij ad Oriental, apud Hilar. in Fragment.  I cast of Athanasius from our communion, not daining so much as to receive his Letters: I maintain peace with you, embracing the confession of the Sirmian Council. Which was all one as if he had in express words renounced the Council of Nice: and therefore, He could have no power by it; nor indeed by that of Sardica, which had given more to julius, because that had confirmed the Nicene faith, to which this of Sirmium was opposite. Yet here by the way we may see what great inconvenience would follow, if either of those Counsels of Nice or Sardica must needs be in that point of force unto all ages: for while Liberius ratifieth the sentence against Athanasius, and confirmeth the Council of Sirmium, if the Counsels of Nice and Sardica give the Pope this absolute power of confirming or abrogating Counsels, than they make this act of Liberius lawful, and thereby utterly overthrew themselves, and their own faith and confession, which was contrary: but the Papists will confess that the Counsels of Nice and Sardica do not make this act of Liberius lawful; which to confess is as much as if they acknowledged that those Counsels did not give absolute power to the Pope, to confirm or abrogate the Decrees of Counsels.  
Howsoever ye see Liberius could not well have this power to do. But then after him came Damasus, and he indeed was a man of more respect, learned, and of such good parts, as covered his ambition, so that some could not see it, and others were perhaps content to wink at it; he therefore after a while might the better challenge some Priveleidge from that Canon of Nice. And no doubt but that the words of Hosius uttered not long before his time in the Council of Sardica, whereof they so much boast, did now further him in his desired power. The words of the Canon are thief: Hosius the Bishop said, if any Bishop be condemned in any cause, if the party condemned think he have just cause not to stand to the sentence, if it please you, let us yield this honour to S. Peter: Let the matter be signified by Letter to julius' Bishop of Rome, to the end that he, with other Bishops of the Diocese, may enter again into the knowledge of the cause. Now observe here: 1. That it was Hosius that proposed it; and he proposed it as a new antidote against a poison, considering that the Bishops of the East were for the greater part at that time infected with Arianisme, restraining it to the person of julius, and would no doubt have done otherwise in the person of Liberius, Successor unto julius, and a professed Arrian, notwithstanding the pretended Chair of Saint Peter. 2. Note these words, If it please you, let us honour the memory of S. Peter: for had this been an ancient right, should he not rather have said, Let us observe the commandment of the Lord, or the ancient order of the Church, or the Canon of Nice, whereby it is ordained that men might appeal to Rome. 3. Is it reason that a Canon of a Nationall Council should conclude and bind the Church in general? 4. This Canon so made, and never practised was in express terms revoked in the general Council of Constantinople Can. 3. and in that of Chalcedon Can. 8. This was the first that seemed to give him any great power; but this as ye see was not absolute, yet hence he took such occasion of rising, that some have thought that he did rise out of it. But that we may find the truth hereof, observe: Doctrines are in holy Scriptures called waters: whereof some waters are clean Ezech. 47.1. joel 3.18. Zach. 14.8. Reu. 15.2. some corrupted Reu. 8.10.11. chap. 16.3.4. some not corrupt of themselves, but partly made so by reason of somewhat cast into them: so was it with that Sea into which the burning mountain was cast, Reuel. 8.8. and the third part of the Sea became blood, and out of that Sea the Beast arose. Revel. 13. Now that wce may know what that Sea is, observe: The Sea is the place where waters are gathered and meet together. Rivers and Fountains run into the Sea, and empty themselves there. Now Rivers and Fountains do signify the Doctors and Teachers, from whom the doctrines, that is the waters, flow. 
Reu. 8.10.  So when the third Angel sounded, a great star fell from Heaven, and it fell upon the third part of the Rivers and Fountains of waters: this great Star was Constantius the Emperor, who fell into the Arrian Heresy; and he fell upon part of the Rivers and Fountains, viz. Bishops and Teachers, who were corrupted by him, some by persuasion and smooth devices, but most by force and persecution. By which means many were corrupted, & among others Pope Liberius himself.  
The third vial is poured on such corrupt rivers & Fountains as are defiled with the filth of Babylon, 
Reu. 16.4.  and come from the mouth of the Beast and false Prophet. Now the place where such rivers and Fountains mere, and empty themselves must needs be a Sea: this is in Counsels, whose doctrines and canons are therefore called the Sea. 
Vers. 3.  Therefore when the second Angel poured out his vial on the Sea: this was on an assembly or Council of Antichristian doctors, and on their waters or doctrines, which he manifesteth to be corrupt and perintious; this was on the Council of Trent; which was performed by Chemnitius. Examen. Concil. Triden. Or at least by him and others, that also writ against that Council. But the Sea out of which the Beast arose was not so corrupt in itself, but only became so in some part thereof, into which the burning mountain was cast, which corrupted it. Now if one should ask me whether the Sea out of which the Beast arose were the Council of Nice, or that of Sardica? I think that if not out of both confounded and put together by them, than rather out of that of Nice. I. Because that was a general Council, and therefore more apt for his purpose and authority, as the other was not, which only restrained to the person of julius a priveleidge soon after revoked. 2. Because that of Nice gave him priority of place, and this priveleidge that a law should not be imposed on the Church without his advice: out of which, as he took it, he (as ye saw) made great advantage, and indeed rose out of it, this being the original and ground of all the power he after got. 3. Because he always alleged it for his authority; which it seems he the rather did, because it was general, and the more ancient & more reverenced; and indeed because that Canon of Sardica was soon revoked: yea he so much desired to rise out of the Nicene Council, that in alleging as he pretended a Canon of Nice, he useth the very words of this Canon of Sardica, 
See Mystery of Iniquity, written by M. du Plesses.  only leaveing out the name julius, and was therefore convicted of forgery by the sixth Council of Carthage. 4. Because the burning mountain signified under the second trumpet, must needs be cast into the Sea before the fall of Constantius upon the rivers, signified under the third, and therefore in all likelihood before the Council of Sardica; which yet gave him power, or increased it, as he took it. But by reason that Liberius, who presently succeeded, was an Arrian, and therefore could neither challenge power by it, nor by the Nicene Council, this power, as I shown, was not exercised till the time of Damasus. But indeed ye have seen that from the time of Damasus or Siricius, the Pope (as he used the matter) had power to do in things that belonged to other men's jurisdictions, yea as an overseer and confirmer of Counsels, as he took the matter; and what more as a kind of head and lawgiver, as ye saw in the Epistle of Siricius to Himerius Bishop of Arragon: and the Beast must needs be then risen, and in action, because soon after he began to receive wounds, and at last his deadly wound, by the incursions of the Goths and Vandals.  
Thus power was given him to do, and thus he had it, but not so soon as some have thought. So that they who reckon his time of doing from the time that Constantine came to the Empire, or when the heathen Emperor was cast out, or from the time of the Nicene Council, or from the time that Constantine left Rome, or from the time of Pope julius may begin to soon. And if not, than it must needs be understood as others have observed, power was given him to do forty and two months; but in the time of the wound by the Goths and Vandals, or at least while it was sore and deadly, he had no power to do; therefore those years of the wound, wherein he could do nothing, must not be reckoned, unless you allow others for them: Which yet may be fewer by many than some have thought; because the Goths and Vandals did not reign so long in Rome, as they say; and so the time of the wound being less than they give, will bring it to the same reckoning we make, or very near it. But indeed there is no cause to expound it so, because it is clear enough that the Beast was not risen, or at least had not power to do so soon as they think; and withal that from the time that the Goths first took Rome to their expulsion the Pope, had for the most part, power enough to do, which is very behooveful to manifest; because men may thereby see that there is no allowance to be given him for the time of the wound, or if any, yet but little. For Rome was more than once saved and rescued; and though it were taken again, yet the Popes of those times had as much power to do, as ever their predecessors had, if not more. Besides the Goths became Christians; many of them were indeed but Arrians; yet Baronius showeth that they gave the Pope much power to do: and questionless their Kingdom did rather further the mystery of iniquity then hinder it, as we shall see by and by. Therefore out of doubt they are much mistaken, who give 140. years for the time of the Goths Kingdom, beginning is when Alaricus first took Rome, which they say was about the year 415. and ending it when Narses vanquished Totilas. Whereas others better skilled in history show that their Kingdom lasted but 72. years: beginning the time after the first coming of Theodoricus into Italy, and ending it as the former, when Totilas was vanquished. And yet before that, extirpation of Totilas, Belisares the Emperor's Lieutenant had entered Rome, taken Vitiges King of the Goths, and carried him captive to Constantinople; and after that when the Goths, having chosen Totilas for their King, took Rome again, Belisares recovered it the second time: But in his absence they got strength, won it again, & then Narses wholly expelled them out of Italy.  
Now see their error who begin their Kingdom so soon, and reckon the time of the wound to be 140. years. Beginning them in that time of Honorius wherein Rome was first taken. For themselves confess that during the reign of Honorius, Rome was twice taken, Alaricus and Ataulphus being the captains, and yet the Beast had not the deadly wound in the head, seeing it was rather a shameful than a harmful overthrow (as Pomponius Laetus showeth in the life of Honorius;) that when Honorius began to rouse up himself, 
Sabell. En. 8. lib. 1.  the Goths were expelled out of Italy, and Attalus their King led in triumph to Rome, and after his right hand was cut off, he was carried captive to Lipara; that so long as Honorius and Valentinian lived, the Majesty of the Empire was defended by their Lieutenants Constantius and Aëtius, though their Masters were slack and lazy. Yet Valentinian reigned many years after Honorius.  
The truth is, that before that Alaricus had taken Rome; but he gave life to such as fled to Christian Churches; and then led his army from Rome with purpose to sail into Africa, and settle his abode there: but ear long he died. After his disease Ataulphus his Kinsman returned to Rome with the Goths, resolving to overthrew all there, to build another city, to change the name of it, & call it Gothia: but his wife Placidia the sister of Honorius with persuasions diverted him: and the Goths than departed and addressed themselves toward France and Spain. So that it seems the deadly wound was not yet given, nor the Pope's power of doing taken short by them. For indeed Zozimus, Boniface & Celestine took much on them in this time. And the Emperor Valentinian, who reigned long after that in the west, covenanted with the Vandals & assigned them bounds in Africa to dwell in. And so in his time Sixtus succeeded Celestine in the papacy, and ruled 8. years, free enough from this wound; and after him Leo was in quiet enough for a long time; but in his days indeed Attilas' King of the Huns invaded Rome; and so did Gensericus King of the Vandals shortly after: but Leo by his eloquence redeemed Rome from fire, when both Attilas' and Gensericus would have burned it. The later was near about the year 450: and it hath been thought a terrible blow: but it seemed, the deadly wound was not yet given till the time of Odoacer and Theodoricus. For Gensericus departed into Africa, and the Popes after this had but too much power, as we shall see by and by. Odoacer indeed invaded it, took it, and besides the greatest part of Italy, slew Orestes, 
Anno 472.  and compelled his Son Augustulus to denude himself of Imperial honours; whereby the western Empire of Rome was for a time extinct, 
Baron. Vol. 6. an. 476. art. 1.2.3.  while that Odoacer now reigned there. Yet as Baronius and others show, he did not molest the Pope & Clergy. Theodoricus killed him & reigned alone in Italy for many years. But ear long after his death the Goths were beaten out of Rome by Belisares and Narses.  
Some perhaps will think that the deadly blow was not given till the time of Totilas, after Belisares had recovered Rome; because Totilas took it again about the year 547. And this was indeed the most fearful desolation that ever it had; in so much that this King was called Flagellum Dei, that is the scourge of God. He cast down part of the walls, burned the houses, killed the Citizens, so that neither man nor woman remained therein for 40. days. I answer if this were the wound, it lasted not: for he was soon vanquished by Narses. And if the wound were before in the time of Odoacer, or Theodoricus, or sooner; yet the matter is not to see how long the wound lasted unhealed; but whether it hindered the Pope's power of doing for all that time. We have seen already to Leo; who ruled 21. years, & indeed took much on him, as appeared to the Council of Chalcedon: but the Papists are ready enough to boast and show you what great power he had to do. After him Hilarius continued 7. years. Simplicius succeeded & continued 15. years. What power these had, may appear by their Successor, who lived in a more dangerous time. This was Foelix the III. who continued near 9 years. He governed the Church of Rome in the time of the Emperor Zeno, when Odoacer and Theodoricus contended for the Superiority of Italy. He was nothing inferior to his Antecessors in zeal to advance the Supremacy of the Roman Chair. For he was so bold as to excommunicate Acatius Patriarch of Constantinople, because when Petrus Moggus gave testimony of his repentance, and the recantation of his error, Acatius absolved him, and did not crave the advice of Foelix, when he received him, like as he craved his advice before, when he excommunicated him, though now, there was less need, while Moggus testified his repentance and recantation. And hereupon Gelasius, 
Gelas. in Epis. ad Dardanos.  who succeeded Foelix, grew so insolent as to deprive Constantinople of the right of Patriarchship, and to pronounce that the See of Rome might without a Synod of himself either absolve those whom a Synod had wrongfully condemned, or condemn such as had deserved it; and so setteth up his See above all Counsels. And again, The Canon, 
Ibid.  saith he, hath ordained that all Churches ought to appeal to this See, and from this See to none; because this See judgeth of all Churches, and no Church of it, as being without spot or wrinkle. Yet (as God justly permitted) after this vain boasting, his next Successor Anastatius had secret communion with the Accatian Heretics, 
Liber pontiff.  as the Pontifical book showeth, adding, That therefore many Priests, and others of the Clergy withdrew themselves from his communion, etc. Symachus succeeded, though not by full or plain election; for many held for Laurence, and each Faction kept quarter apart, till some being wiser than some, the matter was referred to Theodorik the King; who preferred Symachus: and yet 4. years after Laurence was called home again, & the Factions fell fairly to blows, wherein were infinite spoils and murders committed, 
Paulus Diacon. lib. 15. Nicephor. lib. 16. c. 35.  as Paulus Diaconus and Nicephorus show. After Symachus succeeded Hormisda, who would lose no time. If we may believe his Epistles, he made diverse Bishops his Vicars in sundry Provinces of the West: as Auitus Bishop of Vienna in the Province of Narbona, john of Arragon in Spanie on this side the river Betis; and on the otherside Sallust Bishop of Seville. These Bishops desiring precedency and superiority accepted of this title, and so gave the Pope much power to do in those times, at least by his Substitutes.  
And indeed howsoever some think that the Goths Kingdom took away, or hindered the Pope's power of doing, as it might seem at some times, for a little while: Yet to say truth for the most part it furthered and increased it. For the Emperor's power was now bounded in the East; and yet to recover authority in the West, they thought fit to hold intelligence with the Popes of Rome, and to make fair wether with them, by their means to find a door open into Italy. And therefore whereas diverse Emperors had favoured some herecies which the Popes had opposed, justine the Emperor, to be more pleasing to the Pope, was contented to send to consult with him upon certain points of faith: which though it were no very great matter, seeing diverse Emperors have done as much with some Priests, and Monks, that have been famous for learning, judgement and integrity; as Charles the great with Bertram a Priest about transubstantiation: Yet the Popes ye may be sure would in time make great matters of these precedents. Wherefore Baronius maketh much of a certain sentence taken out of a letter which justine wrote to Hormisda: 
Baron. vol. 7 an. 519. art. 98.  which sentence he causeth to be printed in great letters: We believe and hold for Catholic, that which was intimated to us by your religious answer. So dangerous it is to deal fairly with these men. For Baronius thinks he hath gotten a great ground of Supremacy in that the Emperor justine, and after him justinian sent unto the Pope's a confession of their faith; which though they often did as much to other Bishops, and might have done it to Priests also, without any giving of supremacy▪ yet as the Popes were pleased to take the matter, it gave them power to do. After Hormisda came john. 1. Theodoric the King sent him Ambassodor to justine, to crave that the Arrian Bishops whom he had bainshed might be restored to their places again: else the Catholic Bishops in Italy should expect the like at his hands: 
Liber Fontif. in johan. 1.  which made Pope john with tears to persuade the Emperor to condescend. Here the Emperor, still willing for a further end, to please the Pope did him some honour: which yet as they take the matter gave him power. But it so displeased Theodoric, that at his return he clapped him in prison, where he ended his life. 
Platina.  Foelix the 4. succeeded and ruled 4. years. He excommunicated Athanasius Patriarch of Constantinople for heresy; he ordained that Christians before their departure out of this life should be anointed with oil: This is their Sacrament of extreme unction, instituted as ye see by him. Whom Boniface the second succeeded, though not without schism: for Dioscorus was competitor while he lived. In his time Eulalius Bishop of Carthage submitted himself unto the chair of Rome: whereupon Boniface took occasion of insolent insulting, and that so far, that he is not ashamed to write of Aurelius Bishop of Carthage, Saint Augustine Bishop of Hippo, and of the rest of the Fathers which were present at the sixth Council of Carthage, that they through the instigation of the devil in the time of our Predecessors Boniface and Celestine began to exalt themselves against the Church of Rome: But Eulalius saith he now Bishop of Carthage, seeing himself through the sin of Aurelius to stand separated from the communion of the Roman Church, hath repent him thereof, entreating to be received etc. This indeed gave them great power to do, as they insolently took it.  
john the second succeeded, whenas the Emperor justinian being newly come to the crown, that he might please the Pope, and get friends in Italy, sent to him, to assure him of his true faith. Baronius here observeth that, in his Epistle, he saith in this manner; We are all careful to advertise your holiness of all such things as concern the estate of the Church; we endeavour to submit and to unite unto your holiness all the Bishops of the East. Which words Pope john laid hold on with both his hands in his answer to this letter; where he telleth him, that among other his virtues, this was most eminent, that he subjected all things to the See of Rome: whereas the Emperor meant only to endeavour that the Heretics of the East should submit to the faith, and so be vinted to john and other Bishops that professed it. Besides he, and other Emperors had said as much to the Patriarch of Constantinople and other Bishops, 
Plesses mist. Iniquit. prog. 17.  as Mounseire du Plesses hath proved. Yet thus the Goths Kingdom rather furthered the Pope's power than hindered it, while in those times the Emperor, to regain Italy, gave him fairer words than otherwise he would have done. Agapetus succeeded john, and was presently sent, by Theodatus the King, to justinian to pacify him for the slaughter of Amalasuntha his wife; a fit commission for a Pope. When he came a Council was called at Constantinople, wherein Anthimius the Patriarch thereof, being an Eutichean Heretic, was deposed. And the truth is that Agapete being then at Constantinople presided in the Council wherein Anthimius was deposed, and Menas placed in his room; which as Popes would take it, gave them much power: he died there. And then Siluerius the Son of Hormisda, sometime Bishop of Rome, succeeded. He governed when justinian sent Belisares to fight against Vitiges. Theodora the Empress sent to Siluerius desiring him to yield to the restoring of Anthimius, and deposing of Menas: Siluerius refused: wherefore Theodora sent to Belisares to Banish Siluerius, 
Baron. vol. 7. an. 538. art. 20.  and to appoint Vigilius Bishop of Rome, who had promised to fulfil her desires: which was done accordingly. Wherefore Baronius speaking of the entry of Vigilius, calleth him a thief, a wolf, a false Bishop, an Antichrist: Yet soon after he calleth him the Vicar of Christ, because he did not keep promise in restoring Anthimius the Heretic. But therefore, as also for diverse great crimes laid to his charge by the Romans, 
Anastas. in Vigilio.  he was apprehended, led violently away, the people pursuing him with cursings and Stones. He wast cast into prison at Constantinople, and then delivered again. While he was in the City, the fift general Council was held there: but he would not be present at it, lest the dignity of the Roman chair should be impaired, if he sat there: For first Menas Patriarch of Constantinople, 
Bellar. lib. de council. c. 19  and after him Euticheus Bishop of the same See, presided there. Neither doth Bellarmine dame it. So Nicephorus saith when Eutichius was by the Emperor put in the room of Menas lately deceased, Vigilius, though agreeing with him in points of doctrine, yet refused to sit by him. 
Baron. an. 553.  But yet Baronius observeth that this Eutichius when he was chosen in the room of Menas tendered the profession of his faith unto Vigilius: which though it were a thing usually practised among Bishops, and Pelagius the next Pope did as much to the Bishops of Italy, yet, as Popes and Papists take the matter, it gave him power.  
Thus we see that in almost all the years of the Goths Kingdom, the Pope had power to do, and was seldom hindered, but oft times furthered by it. Pelagius the first, who succeeded Vigilius, had the worst time of it for a while; because the Tyrant Totilas then raged and triumphed in Rome, which he unpeopled for 40. days: but he was soon vanquished: and therefore the time of the Beasts doing was little hindered by them: and consequently he must needs be very near his end, & may expire within 10. or 12. years; at least within less than 16. or 20. years from this present, or soon after; yea though his time of doing began not till the days of Syricius or Innocent, because the years may be Egyptian years, as some have thought probable. Howsoever though he may endure to do a little longer, as some think, yet it doth not follow that Rome shall stand so long; seeing it is in a manner clear by the holy Scriptures, that he shall survive her destruction. 
Reu. 16.  For after the fifth Angel hah poured his vial on the throne or seat of the Beast, and thereupon his Kingdom waxeth dark: by which deed (as some think) may be meant the destruction of Rome, seeing that is the throne or seat, and by her ruin his Kingdom must of necessity wax dark: because it doth most of all consist off, and rest on the supposed chair of Peter to remain  ever; and a fond presumption that the gates of hell shall never prevail against that Church or City to root it out; after these things we see the Beast surviving, and after the pouring out of the sixth vial, the Beast sendeth to gather the Kings, 
Reu. 18.9.  and they are gathered; but when the City should be burned, they stand afar off for fear of her torment, lamenting her ruin: therefore they are not then gathered when the City is besieged, but afterwards, 
Chap. 19  when they are gathered together with the Beast, to make war with him that sat on the horse, and against his army. Then they do not stand afar off, but are gathered together and slain; and the fowls are filled with their flesh. This battle therefore it seems is after the racing of Babylon: and therefore I think that no man can give any probable reason why Rome should not expire within less than 10. years from this present year 1629. save this only, that as yet he seethe not those Kings in arms, and sincerely endeavouring to do it, that should burn her.  
Here also hath been some mistaking about the horns that shall destroy her: which some think to be ten succeeding Emperors: and they take Charles the 5. to be the first of thief. But besides other good reasons that might be alleged to the contrary, the present Emperor's zeal to maintain the Popish cause showeth this to be absurd. Much better therefore do they expound, who take these horns to be all Christians Kings, free Princes and States, and that a certain number is put for an uncertain. For indeed this Beast hath upon his ten horns, ten feveral Crowns; not one Crown, but ten; to show that they are so many, or at least a number of heads of several Kingdoms and States: whereas the other Beast Reu. 12. which is the Ethnic Roman Empire, though it hath seven Crowns on the seven heads, to show that those were seven several succeeding forms of government, of which the Emperors were one; yet that beast hath not ten crowns one his horns, because those ten horns were the ten persecutors, all Emperors or Kings of one Kingdom, having but one Crown; as the horns of the Beast in Daniel also were; 
Dan. 7.22.  of which Antiochus Epiphanes was the little horn. Which things, if they be well marked, prove that the horns of the Popish beast were not at first 10. succeeding Emperors, who raised Rome's Pope to his glory; & that the horns that shall hate and burn her, are not 10. succeeding Emperors; but diverse Kings, free Princes and States, that shall at one and the same time do it. Neither let any man think that Rome can not be shortly destroyed, because many Kings, free Princes and States are yet obedient to the Pope and Church of Rome. For no man can prove that all the horns of the Beast shall hate the whore; or that all Christian Kings shall fight against her: yea it is in a manner certain that some of them shall continue with the Beast & whore till the end of the war. For when she should be burned we see some Kings standing afar off, and weeping over her, although they do not help her for sear of her torment; as also that after this, the Beast gathereth, & hath diverse Kings on his side, when he is taken & destroyed: thief without doubt are his friends and helpers, and by consequence may be some of the horns: therefore though no other King or Kingdom should be converted, yet Rome may be destroyed by those who already hate her. Neither should the Saints fear the rest, seeing the Scriptures show that they shall stand afar of for fear, and not help her. Which do not think to be written, as if I said that no other King, State or Kingdom shall be converted, and so brought to fight against her, but only those who are already Protestants. For though God do commonly, for his greater glory, perform great works by small means, and overthrew the greatest enemies by a smaller power than they themselves are; and that to some such end, he hath seemed to take away from the Protestant power, as he did from Gedeons' army, to show what he can do by a few, & when our strength seems to be brought to a low ebb; and that it is therefore likely that he will also do so in this destruction of Rome and Antichrist; yea though now for these many years no King, State, or whole Nation have yielded to be converted by the Word, and that therefore there is small hope of any (unless peradventure of Venice) seeing they have so long withstood the Word; yet it may please God to make any; yea that one of the Kings that shall do this may be the Emperor then living, and that one of them may be the Angel of the throne; yet to say for certain that he, or other Kings and States shall be converted, and shall join therein, or that this or that Prince shall do this thing, savours to much of presumption; seeing the Scriptures do not name the particular Kingdoms, nor any particular man, as of old josias in a like case 1. King. 13. therefore till their own inclination, or the event show this thing, no man can say this Prince is that fift Angel; that other he that standeth in the Sun, viz. in the light and confidence of the Truth.  
There have been some other mistake, which some have caused by applying those things of Daniel chap. 2.43.44. chap. 7.8.9. etc. and especially chap. 11.36. to the end: and chap. 12. to the times of Antichrist or of the Turkish Empire, & those that should suffer under them; which indeed as 
* M. Broughton, and Doc. Willet on Daniel.  others prove do note out the times of Antiochus Epiphanes, & those that followed soon after him: whose acts and times, as in a manner all confess, are described chap. 11. ver. 21. to 36. and indeed the Prophecy of the things that he should do is certainly continued there, as may thus be proved. I. The Angel had there told Daniel of the miseries which the jews should suffer under Antiochus Epiphanes, 
Dan. 10.14. & chap. 11.31. chap. 12.6.  who should take away the daily Sacrifice, and set up the abomination, etc. And question is made, saying, How long shall it be to the end of these wonders? then the time when all these things should be fulfilled is expressed chap. 12.11. 
ver. 11.  From the time that the daily sacrifice shall be taken away and the abomination set up, &c. the days are summed to 1290. that is three years 7. months & about 13. days: therefore these things could belong to no other time, much less to a time so fare off, as that of the Pope or Turk.  
II. The word Hamelech, 
chap. 11.36.  this King hath reference to the former History: and the article ha' is a note of demonstration pointing out the King before spoken of. Neither is there any likelihood that the Angel, 
chap. 10.14.  who came now to make him understand what should befall the jews, 
chap. 11.2.  and to tell him the truth of the visions, would so suddenly and at once, make such a large step, as is from the time of Antiochus Epiphanes to Antichrist, or the Turk, and that without telling Daniel, that now he would show him another King and Kingdom; which seeing he did not here, as he had done concerning all the former 
* See vers. 2.3.4.5.6.7.10.  Kings and Kingdoms, both here and also chap. 8.20. it is plain that he speaks of the same King and Kingdom: and so indeed whereas he had spoken before of the Kings of the North and South, 
vers. 6.7. etc.  viz. Syria and Egypt in their several successions; and came at last to Antiochus Epiphanes King of the North, and his acts, both against the King of the South, and also against the jews; he there without intermission, or variation, continueth speaking of them under the same titles vers. 40. which is an infallible argument, that he continueth speaking of the same King, Kingdoms and times.  
III. The sequel of the Story answereth to the Prophecy: for Antiochus did all this, as 
* See D. Willet on Daniel.  many have proved out of the Maccabes, and other Histories.  
Neither let any man think that Antichrist can not be destroyed till Christ come to judgement; and that therefore it will be in vain to bear arms against him, and his Supporters in these times. For if it could be so that he should stand till then; yet no man can be sure that the day is fare off or at hand. But it is manifest by the Scriptures, that those words of Saint Paul, 
2. Thes. 2.  Whom the Lord shall consume with the Spirit of his mouth, and shall destroy with the brightness of his coming, 
Reu. 19.14.15.17. etc. vers. 20.21. chap. 2.16.  must needs be meant of that coming, when the armies follow him. Revel. 19 For then Antichrist is destroyed, and then also Christ fighteth with the Spirit, or sword of his mouth. So he said of Pergamos, and the false Teachers in her, Repent, or else I will come unto thee quickly, and will fight against them with the sword of my mouth. 
Isa. 59.19.20. & Rom. 11.26.  And so the deliverer shall come to Zion, as Isaiah shows. It is most manifest, therefore I say that Saint Paul meaneth such a bright coming against Antichrist, both with the Word, and with the swords of Princes; and that he shall be wholly destroyed; as also that after his destruction the Nations Gog and Magog shall fight with the Saints, 
Reu. 20.9.  and that before the day of judgement. For the day of judgement shall come as a thief in the night, and no man can know before when it shall be: 
Reu. 19.17.  but when the Angel standing in the Sun hath called many to the certain destruction of Antichrist, and his Supporters, even to eat the flesh of Kings, and the flesh of Captains etc. and at the same time Antichrist hath also called many to fight in his defence; Antichrist is taken and destroyed: but if the World should then have an end, than all who are called to this Battle, at least all that come against him, might know the day of judgement: for they are called to the certain destruction of him and his, to eate the flesh of Kings etc. but the whole World can not have so sure and vissible a sign, of the ending of the World, seeing the Scriptures are contrary hereunto, and show that after this another battle is fought with Gog and Magog: and therefore the World can not then end. The like might also be said, when afterwards the Nations Gog & Magog are gathered together in battle against the Saints Reu. 20.7. if the world were to end with that battle the Saints that meet there, might know it before. But this they do not know, therefore the world is not to end at that time. Yet how soon after that it shall end God only knoweth. It seems that as the, Isralites soone forgot his wonders in Egypt, so will those that survive these two battles; and then, they being in security, the day will take them or their posterity as a thief in the night. So that these objections do not hinder but that all these things may shortly be fulfilled; especially Rome's Ruin. 
Gen. 6.3.  We must not think that God's Spirit will always strive with that Church, no more than he did with the old world; to whom he gave 120. year's time of repentance, when once the long suffering of God waited, while the Ark was preparing, in the days of Noah; 
1. Pet. 3.  a preacher of righteousness; and so indeed God hath now given Rome well near the like time since the preaching of Luther: 
an. 1517.  wherein God by him and others would have cured Babel, but she would not. Therefore when his long suffering hath a like time waited, and they repent not to give him glory, her Ruin must needs approach and follow.  
And indeed the wars and other troubles that are already begun among many nations, show that these things are at hand, and namely that ere long Rome the greatest cause of them shall be destroyed. The blood of the Saints shed in these wars cries to heaven for speedy vengeance on Pope & Turk, but especially and first of all on Rome, as the cause of all. For she divided the Empire into East & west, and so made way for the Turk to enter by that division, and was therein the cause of all the slaughters which since have been made by Turks upon Christians. It would ask to much time to reckon up all the wars that she hath caused, and the blood that she hath otherwise shed in former times. To say nothing of the execrable practices of the bloody inquisition, if we only look on the wars of Christendom in these times, we may find that she hath been the increaser if not the provoker, and so beginner of them all. Call to mind what her instruments the jesuits and Priests made the Emperor do against the Bohemians, to make them revolt, and so to breed all those wars there & in the Palatinate, to the cruel martyrdom of many thousands of Protestants, & all still by the animation & encouragement of the Pope and Romish Clergy. See what troubles and slaughters they have raised in Garmanie, France and the Low countries; and how easy will it be to find her guilty of all the blood, that hath of late been shed in all these places? and that therefore she is like to be as dangerous to all that survive, if to prevent it, she be not the sooner destroyed? as it is written, 
Reu. 17.6.  The Woman was drunken with the blood of the Saints and of the Martyrs of jesus. 
* chap. 18.24.  In her was found the blood of the Saints, and of all that were slain upon earth. And indeed they are still so fierce in pursuit of blood, and have so great hope of bringing all Nations to the obedience of their Pope and Church, that there is no probability, that they will ever give over, till she be destroyed.  
And he that will may see, that God hath therefore permitted her to go on in this wickenes, to the end that all true Protestants, all true Christians, might be thereby moved in Christian pity, and for the saveing of Christian blood (which otherwise she will not cease to shed) to combine their forces to remove her props, to weaken her greatest Supporters, the house of Austria, the French and the Polonian; and then to pull her down: for her sins have reached up to Heaven, and God hath remembered her wickedness. Christ against whom they fight, as he also against them, hath as it were by all these things said to them that seek peace with or for Papists, as jehu to each messenger, 
2. King. 9.18.  What hast thou to do with peace, turn thee behind me; and concerning Rome, as he concerning jezabel; Who is on my side, who? Yea God hath as it were by all these things proclaimed wars, and shown that he will have wars till she be destroyed; and who then is able so to resist his will, as without her Ruin to work peace? For the Kings must destroy her, and the wars mentioned Reu. 17.16. and chap. 19 can not be prevented. And therefore though the Protestants in all countries do now seem to be in more danger than Rome and Antichrist; yet it is marvelous to see how God hath begun to prepare, & fit all things to this work. First by suffering the Papists to provoke Protestant Princes and States to it by their wars, victories and practices. Secondly by taking away, or at least binding and weakening the greatest impedinent and danger; and indeed by weakening, or half pulling away her props. The greatest impediment and danger that hath ever been suspected is, that if Protestants and Papists should fight one against another, the Turk would take that for an opportunity to break in upon them & endanger all Christendom. But by the ill success, which was lately given him in Poland, his wars with the Persians, and others, the lazines and indisposition of his janissaries, the sinews of his war, their insolency and stubbornness, who will now do but what they list, the murder of Osmond by them, the unapt or rather foolish humours of Mustepha that hath been twice deposed, and the childishness of him that now reigneth, God hath as it were taken all the cause of that fear away: and while of late he hath suffered them to do nothing against Christendom worth the mentioning, he hath convinced those preachers and others in England and elsewhere of notorious flattery & treachery who while the Palatinate and other protestant bulwarks were in danger, to get preferment by pleasing the late Duke, his Mother and some others, hindered supplies and timely aid, by crying out against these wars of Protestant against Papist, and saying it would bring in the Turk to get all. Which hath been the cause of great losses to Protestants: for in the mean while the house of Austria and the French King prevailed. Besides if the worst should come, viz. that the Turk should attempt it, he can only endanger the Popish Princes that lie next him, and so keep them buisied that they should not be able to rescue Rome: neither is it likely that he could easily overcome them. For Poland alone hath of late been hard enough for him; and the Turk indeed is not so dangerous to our Religion as the Papist, who doth daily strive more by eager wars and practices to subdue us, than the Turk doth. Besides the Turk suffers Christians to enjoy their religion in his dominions with less persecution: the Papists in their dominions put all Protestants to death or great damages.  
God hath also in some respects pulled aside and weakened the mightiest props of Rome and Antichrist: as first the Emperor, who notwithstanding all his Victories and strength, is, in that respect, of supporting Rome, much weakened, because he is in so much danger of the Turks, and of his own discontented Subjects, Nobles, Husbandmen and others, that he can not come to help her, for fear they should in the mean while join against him with the much injured Princes of Germany; he being also fare off from Rome. The like may be said of Poland; and in some sort of France also. Italy is divided among many Princes, most of them of small force, and ever at discord. Venice the strongest of them hath long been at variance with the Pope. The great whore than hath but one great prop, one great supporter, namely the King of Spain, whose state (as many have 
* Sr. Fran. Bacon lo. Verulam, his considerations touching a mar with Spanie.  proved) is nothing secure, but stands on slippery and disunited grounds: against whom all Protestant Princes have cause to fight as against one that seeks a Monarchy, to be universal King, yea to support the papacy, & to bring all to his & the Popish subjection: 
* Isa. 30.3.4  But he that helpeth & he that is helped shall both fall when God shall come down to fight for Zion: And therefore when he shall please to weaken or remove this Prop from supporting that See, the way lies open to Rome, and her final overthrow. The united States have done nobly against him, especially of late in the Indies; and if others would as sincerely strive and indeanour to do as much, it might soon be effected; at least if the jesuited friends of Rome and Spanie, that lurk in protestant States, were once discovered and expelled.  
All which things considered, I can not enough wonder at the coldness of this age, wherein there are many, some also of great authority & strength, who know the Beast, and see his Ministers working together and tiranizing, and yet are not moved to further this work by the best means with Constancy, courage & perseverance. Are not those things fulfilled? 
Mat. 24.12. Phil. 2.21.  Because iniquity shall abound the love of many shall wax cold. All seek their own, and no man that which is Christ's; that so he alone might reign in spiritual matters: seeing nothing indeed but the destruction of Rome can work this, or give peace and felicity to the Church, as all men may see, who either look diligently into the Scriptures or into the practices of the enemies; and how Princes are animated by Romish Spirits: yet I confess that this can not easily be done till the Kings of Spanie and France, her chiefest props and champions, be first weakened, and put in fear of her torment; which (indeed will make them stand a far off, and so) is a part of the work. But when she is destroyed, a great multitude cry, 
Reu. 19.6.  Alleluia: For the Lord God omnipotent reigneth.  
And will they then be slack in giving their monies, weapons, labours, counsels or consents to this work? The Papists are not so in their war against us. The Pope bestoweth his false blessings on them, and they show their great thankfulness for these false benefits, in fight manfully to advance his Kingdom, and giving monies and other helps to further the same. Christ hath bestowed more, yea greater and truer benefits on us, even all we have in heaven and earth, by them to bind us to be as true unto him: and who then can escape his wrath, that is not faithful and thankful? 
2 King. 19 chap. 20.1.  Hezekia was in danger of enemies, and after sick unto the death: And the Lord saved Hezekia: 
* 2. Chro. 32.25.  But Hezekia rendered not again according to the benefit done unto him: for his heart was lifted up, therefore there was wrath upon him, and upon judah and jerusalem. He harkened to the flatteries of the Assyrians the enemy of God, was to conversant with them, and did not refuse them, and trust in God who saved him; which was unthankfulness. 
chap. 16.7. etc.  A fault that was also in Asa, who at first relied on the Lord, and was mightily delivered: afterwards he relied on the King of Syria, and not on the Lord, and was therefore punished with wars. Who then would not be more thankful, and cleave more fast unto Christ, than Papists do to the Pope? and that because they that follow Christ shall assuredly be Victors. Reu. 17.14. chap. 19.18.20. 
* vers. 9  For the eyes of the Lord run to and fro throughout the whole earth to show himself strong in the behalf of them, 
Tortus. pag. 51.  whose heart is perfect toward him. Tortus saith, In our supernatural birth in baptism we are to conceive of a secret and implied oath, which we take at our new birth to yield obedience to the spiritual Prince, which is Christ's Vicar. As if he said that in their Baptism they received the mark of the Beast: for 
* See the Character of a Christian. pag. 282. & 296.  that is to receive and obey his law, as on the contrary to receive, obey and profess God's Word is to have God's mark: but we are baptised in the name of the Trinity, not of the Pope: And if they think that they own so much to the Pope, what own we to God and his Christ? What own we to our Saviour, and our Brethren which are members of his mystical body? When we were baptised we received the promise, and consequently the mark of God, promising to fight manfully under his Banner against all his enemies, and to be Christ's faithful Servants and Soldiers unto our life's end, such as trust in him that he shall overcome all enemies. 
Psal. 2.   
Let not Princes therefore be like them that go down to Egypt for help, and stay on horses, and trust in Charets: 
Isa. 31.1.2.3.4.  but look not to the holy one of Israel, neither seek the Lord: yet he is also wise, and will bring evil, and not call back his words. Let therefore no Protestant Prince seek leauge with Papists, as Asa did with Syrians, who thereby displeased the Lord, as also by relying on them. For the Papists as the Egyptians are men and not God, and their horse's flesh and not spirit: When the Lord shall stretch out his hand, both he that helpeth shall fall, and he that is helped: for the Lord of hosts shall come down to fight for Mount Zion, Let us therefore look into the Word of God, and see what God would have to be done against them; not to join first (against the Turk) with them, who have the mark of the Beast. Doth Christ seek the help of his enemies? that is, the help of Antichrist, or of them who have the mark of the Beast? there can be no more safety, nor good in mingling and joining with them, than was unto the Israelites in mingling with the heathen, 
Psal. 106.28.85.  and in joining unto Baal Peor, or with the Egyptians: Isa. 30.2. And if Papists join with Protestants, they will work, and have hope to bring them to their religion: they are very subtle in persuading, working a thousand ways, and will not stick to compel, if it lie in their power. They would cast to have the General of their religion: and if they could be persuaded to fight under a Protestant General, yet the Scriptures show that in Christ's army, there shall be none that have the mark of the Beast: 
Reu. 17.14. chap. 19.14. chap. 14.1.  for they that are with him are called, and chosen and faithful. They follow him clothed in fine linen, white & clean: and have his Father's name written in their foreheads; and consequently are not Papists, defiled with the mark & name of the Beast. Neither shall there be any Papists in Christ's war against the Turk, when he is overthrown. For as I shown the Saints do first fight against the Beast, and the Kings with him: the Beast, and the Kings and people that are with him are overthrown; some of them are slain in battle, 
chap. 19.23.  the Beast and false Prophet are taken: but the remnant were slain with the sword of him that sat upon the horse: which sword proceedeth out of his mouth: that is converted to Christ by his Word.  
And then and not before they come to be of Christ's army against the Turk chap. 20. therefore Christ will not have Protestant's to join with Papists against the Turk, but rather to join themselves first against Antichrist & his, afterwards against the Turk, neither can mortal man be wiser then God, that they should find a better way than God hath determined & revealed; who out of doubt will never prosper any other contrary design, how religiously soever it may seem to be undertaken.  
We see they endeavour wholly to root out all Protestants, to come into Christ's inheritance, where he reigneth, and that where the Lord was lately served, there the Pope is now worshipped, idolatry erected, and our Brethren afflicted with misery and death; neither are they moved to help rightly and speedily, whose duty it is: which pleaseth the Papists, that so when such have suffered their Brethren to perish, they may also root out them. Which I writ not to stir up any private man to lift up his hand against any particular Papist whatsoever; nor yet to animate the Subjects of these Popish Tyrants to rise, and fight for their religion after the example of the jews under Antiochus Epiphanes: of whom it is said, 
z Dan. 11.32  the people that do know their God shall be strong and do exploits. I rather wish them to suffer, and wait his leisure, who saith, 
a Rom. 12.19.  Vengeance is mine, and I will repay: as he hath denounced against these Tyrants, the Champions of Antichrist, saying, 
b Reu. 13.10.  He that leadeth into captivity shall go into captivity: he that killeth with the sword must be killed with the sword. Here is the patience and the faith of the Saints. Patience in waiting for this, and faith in believing it; rather yielding to suffer, then to receive the mark of the Beast, as chap. 14. 
c chap. 14.12  Here is the patience of the Saints; here are they that keep the commandments of God, and the faith of jesus. But if ye, o Princes and States, in whose power it is to help these afflicted ones, be true Protestants and Servants of Christ, think the Lord doth as it were ask you, whether they that thus afflict God's Servants be of Christ's army or no? ye will answer, they are not; but rather of Antichrists army, having the mark of the Beast in their right hand, and bearing arms against Christ; then by consequence, they who sincerely resist, if they be not subjects to the Tyrants, but free, are of Christ's army, and Christ is with them: and without doubt, all men of ripe years, if it be in their power to be of either, are of one of these armies; there is no mean between; for Christ saith, He that is not with me is against me. And that will such find in the day of the Lord, when he 
d Reu. 22.  shall come to give every man as his work shall be.  
In the mean while, whether or no, can we say that we love our Christian Brethren, yea or God himself? yet we say, 
e 1. joh. 4.19.  we love him, because he first loved us. But S. john saith, 
f chap. 3.16.  Hereby perceive we the love of God, because he laid down his life for us, and we ought to lay down our lives for the brethren. See what Abraham did, 
g Gen. 14.14  when he heard that his brother was taken captive, he armed his trained Servants, brought again his brother Lot, and his goods, the women also and the people. 
h Gal. 3.29.  And if ye be Christ's, then are ye Abraham's seed. 
i joh. 8.38.  If ye were Abraham's children, ye would do the works of Abraham. jehoshaphat likewise 
k 2. King. 3.7.  helped Israel against the Moabits. Religion & the professors thereof were in danger; wherefore he said unto jehoram, 
l 2. Chro. 16.9.  I will go up; I am as thou art, my people as thy people, my horses as thy horses. He trusted in God, and he prospered therein. For the eyes of the Lord run to and fro throughout the whole earth, to show himself strong in the behalf of them whose heart is perfect towards him. They that cease to trust in him, and rather rely on the help and alliance of his enemies, them he forsakes, as we see in Asa, who relied on the King of Syria. But jehoshaphat helped his brethren, as Abraham did. He thought it not enough to say, I am a Prince of peace, if I may have peace with the enemies, why should I hazard my own to help others? it stands not with policy. For if such excuses would have served; 
m judg. 5.23.  the inhabitants of Meroz could have said much for themselves, as that they loved peace, & abhorred the sheeding of blood, and sought their own safety. But if the enemy knowing they will not fight be therefore the more emboldened to destroy their brethren first, that they may afterwards destroy them, than this wilful peace is rather merciless cruelty to their brethren and to themselves, then true charity to any. For enemies have most desire to fight with them whom they perceive to be faint hearted, as assured that they shall thereby prevail. Therefore such policy is rather extreme folly than true wisdom: because God love's not, but forsakes them who forsake him or their brethren. 
n vers. 9  My heart is towards the Governors of Israel that offered themselues willingly among the people. 
o vers. 18.  Zebulun and Nephtali were a people that ieoparded their lives unto the death in the high places of the field, viz. to help the Lord and their brethren, and were therefore blessed: Meroz did not so, and was therefore 
p vers. 23.  Cursed, as guilty of blood that might have been spilt, and as one not regarding the cry of the afflicted. But God 
q psa. 9.12.  when he maketh inquisition for blood he remembreth them: he forgetteth not the cry of the afflicted. Will not he then find such as neglect them guilty? for as a famous Divine saith, 
r B. Hall. Contemp. the Rescue of Gibeon.  Even permission in those things we may remedy, makes us no less actors than consent; some men kill as much by looking on, as others by smiting: we are guilty of all the evil we might have hindered. And indeed the holy Ghost saith; 
s pro. 24.10.11.12.  If thou faint in the day of adversity, thy strength is small. If thou forbear to deliver them that are drawn unto death, and those that are ready to be slain: If thou sayest, behold we knew it not: doth not he that pondereth in the heart consider it? and he that keepeth thy soul doth he not know it? and shall not he render unto every man according to his work.  
It therefore behooveth him to stir who either regardeth his own salvation, or God's protection. Let them therefore, who may give help, take heed while there is time; especially seeing the cause is common to all, and not God and civil policy only, but even common sense teacheth this with the Poet, Ecquid 
Ad te post paulò ventura pericula sentis?  
Nam tua res agitur paries cum proximus ardet.   
Which saying is the more to be regarded, because he that will may know, that the Spanish King who is called Catholic, aimeth at the Catholic government. Howsoever what will he and they not do for the Catholic cause, as they call it, who are governed by the Pope, Rome, and the jesuits and Priests? or who have the mark of the Beast, and consequently are led by the devil and his Agents? 
Reu. 16.  these frogs and locusts are Spirits of devils. Are they not then, as much to be trusted in any thing they pretend, as of old Antiochus Epiphanes the Syrian King, who came in peaceably to the Subjects of another Kingdom, and with gifts and flatteries wrought them 
t Dan. 11.26  to betray it, namely Egypt? of whom therefore it was said, 
* chap. 8.25.  By peace he shall destroy many. 
u chap. 11.23.24.  After the leauge made with him, he shall work deceitefully, for he shall come up, and shall become strong with a small people: He shall enter peaceably: and scatter among them the pray and riches: and he shall forecast his devices against the strong holds for a time; viz. till he had corrupted the Egyptians, raised factions among them, and so prepared them to betray the Kingdom to the great army he intended to bring, and which he after 
* vers. 25.  brought: also touching his craft to obtain judea, and overthrew religion there; 
* ver. 30. ●●  He shall have intelligence with them that forsake the holy covenant. And such as do wickedly against the covenant shall he corrupt by flatteries. Wherein he and they were lively types of Antichrist and his instruments, and of his secret friends that are false brethren in other Churches and States.  
Now therefore if any man think that Papists are more sincere in their pretences to Protestant's; let him remember what doctrine the Council of Constance left them, fidem Haereticis non seruandam: yea let him read Navar. in Manual. cap. 12. num. 18. cap. 21. & Sam. Aphor. tit. de testibus; and then tell me, whether they think it lawful to equivocate, and delude Heretics with subtleties? at least for the Catholic cause? and how long they are to be trusted, I would he would judge whom it most concerneth: and especially seeing God hath seemed to have lately warned us of such dangers: I do not mean so much by signs & prodigies, as by that which they have done to our brethren in other Kingdoms and provinces. Howsoever we know that the Pope, and his think and affirm 
* Symancha. instit. cathol. cap. 45. num. 13. & Allan against the execution of justice, c. 5.  that war undertaken for the cause of religion is without controversy laudable and good; 
x Thuan. hist. lib. 42. ad ann. 1585. lib. 62. and lib. 63. ad ann. 1577. & Symanch. instit. Cathol. cap. 45. num. 15. Platin▪ in vita Greg, 7.  that peace is not te be made, nor kept with Heretics: yea they say that the Pope hath right Imperia, regna, principatus, & quicquid habere mortales possunt auferre & dare; and that to whom he will as he saith; and blasphemously he for this thing abuseth that place jer. 5.10. as Hadrian in an Epistle to the Archbishops of Treveire, Mentz, and Colen, whence had the Emperor the Empire but from us? Behold the Empire is in our power to give is to whom we will. For therefore are we of God set over nations, and Kingdoms to destroy, to pluck up, to build and to plant. What he, and his being of the same body and opinion have done in these times, and daily go about, there is no need to tell; the matter itself declareth, and that in many countries. Such is their industry; who (as we may well think) will by their tongues, subtleties, gifts, hands and feet do all things that they can for their religion & brethren; whom also we know without commandment from God to endeavour with all possible labour night and day, & to venture their very lives to profit the Pope & Church of Rome, and to root out the Protestant's; although in all these things, they to their everlasting damnation profoundly take the mark of the Beast in their foreheads, and in their hands. And shall not we then be content to go forth for Christ, and under Christ to do as much as they, while we may both benefit the Church of Christ, and secure ourselves? the voice saith of the whore sitting on many waters; 
y Reu. 18.  reward her as she hath rewarded you. Behold then what they do, & endeavour, and then if thou be'st a sincere Christian thou wilt say, shall they do these things unpunished? these things are all done & undertaken not only out of covetousness, or in a desire of rule, but also for the Pope and Church of Rome's sake, yea for the Clergies sake; and indeed by their uncessant instigations: but when the cause why they do these things shall be taken away, these will cease, peace will ensue, and Christ shall reign alone in spiritual matters.  
We know also that all things which the Pope and his do against us for religion sake, are very much against Christ, as the Scriptures declare. We may know also, if we will how great authority Christ hath given unto his, especially unto Kings and States to take from Rome, and the Beast their wealth, and not only to eat her flesh, but also the flesh of her friends Revel▪ 19.17. and that very justly; because many of our Brethren have been by them led captive and slain: for as the Lord would have the deeds of Ameleck remembered, and recompensed Exod. 17.14. and 1. Sam. 15. so he saith concerning these men, 
Reu. 13.9.10.  If any man have an ear let him hear. He that leadeth into captivity, shall go into captivity: He that killeth with the sword, must be killed with the sword. And therefore though they have no authority to take from the followers of Christ; yet they which are Christ's, aught to do his commandments against those his enemies; and whether these things can be done without loss to any save Rome only, as also whether they that have power should fear to do his commandments, and what it is to have communion with so great enemies, the props of the Whore and Antichrist, as 2. Corinth. 6.14. Deuter. 7. what it is to stand afar off, and not to fight under Christ's Standart, let any true Christian judge, seeing as a great Prelate said in a like case, 
a Epise. Winton. Tortura Tort. in Epis. Dedica.  This cause is of that kind wherein when a man gathereth not with Christ, he scattereth with Christ's adversary, where unless one deliver the faith, neither shall he deliver his Soul. Also, Now when the common cause is brought into danger, let no man be a spectator, but every one an actor: and where the cause of all men is handled, there with all power and labour, with all study and endeavour to skirmish stoutly for it. And herein in what low state soever a man be, yet let him be a Christian. The cause of religion is in danger; and if they that profess the same religion help not, what religion the while is there in them? The name Religion cometh of a word that signifieth to bind, and it is a spiritual bond, whereby the men of each profession are bound one unto another, and knit fast together in faith and love, as one body. In the true religion they are knit together under Christ, and are both bound unto him their head, and also unto one another, as true members of the same body. Is any member then of Christ's body in danger, and will not all the rest help? He that will not help is he a member? doth he not cut himself off from the body, if he stand like a neuter? when jabesh Gilead was in danger, and the enemy sought 
b 1. Sam. 11.2.7.  to lay it for a reproach upon all Israel; the fear of the Lord fell on the people, and they came out as one man: as one body; every man shown himself a true member: there was true Religion. As therefore Christ counted himself touched when his members were touched Act. 9.4. so ought it to be among the members of his body, who when one is in danger should all make it their own case, and help what they can. 
c jam. 1.27.  Pure religion and undefiled before God is this, to help the distressed in their affliction. True Protestants are now the Is●aell of God; the diverse Nations, are but as the several tribes; they should be all knit together under one head, viz. under Christ, and that to fight against Antichrist, who now reigneth. Is any member then in danger, and will not all the rest help? he that can help and will not, is he a member? joshua doth greatly praise the Reubenites, and the Gadites, and the half tribe of Manasseh, when he saith to them, 
d Iosh. 22.1.3.  Ye have not left your Brethren these many days unto this day, but have kept the charge of the commandment of the Lord your God. There are many who call themselves Protestant's; and yet how few that truly desire this praise by protesting sincerely against the Beast, and his members, who bear his mark, and fight stoutly for him, and for one another? 
Psal. 2.  The Kings of the earth band themselves, and the rulers take counsel together against the Lord and against his Anointed. Do those who profess themselves Servants of Christ, do as much for Christ, and for one another? as yet they have not. Christ saith, 
luk. 16.8.  The children of this world are in their generation wiser than the children of light. I would to God they were not also more zealous and bold for their Master. Do we not see what mischief the friends of Antichrist daily put in practice against the Servants of Christ, and how the Pope approves of these deeds? And how long they who have the mark of the Beast, are governed by the Pope, and led by the jesuits are to be trusted in any thing that they pretend, I heartily wish that they would judge whom it most of all concerneth. In the mean time we must pray as Psal. 74. Have respect unto the covenant: 
Psal. 74.20.  for the dark places of the earth are full of the habitations of cruelty. And as Isa. 63. & 15. to chap. 65.  
Our adversary the Devil, who always goes about like a roaring Lion, seeking whom he may devour, without all doubt labours so much the more when he knows that he hath but a little time for the Beast, and Whore and Dragon. He will labour to have his Agents in all Courts and Kingdoms, that they may by all the pretexts, projects and devices that may be invented make some fight openly, and others work secretly for the Beast and Whore; but especially that they may under colour of wisdom, keep such as are best able from aiding their brethren, or fight against the Whore and her props; that so no man of power may seek to fulfil God's will in aiding the Church, or ruinating the Kingdom of the Beast, but rather forsake the Spouse of Christ, and leave her members in danger of the adversaries; that so Papists may by degrees recover or destroy all. To this end, he will labour what he can to get advantage out of all dispositions and affections; as of old out of the disposition and affection of Ahasuerus, a King benign, munificent, credulous, void of suspicion, greatly loveing & trusting his Servants. The devil therefore labours that Haman might be in grace: because he knew that no man would contradict him that should be most in favour with the King, but rather that every one would be ready to flatter him in all things whatsoever he goes about; and that therefore he might make the King believe that his best subjects the jews, were the King's greatest enemies; and that to this end, that whereas at that time God was about to do some good for his people the jews then in captivity, he might by this Haman wholly destroy the jews, and so not only frustrate God's benignity, and the restauration of true religion; but also by this means wholly destroy the King, by causeing that for his injustice and cruelty God might be his enemy. Nevertheless Haman used a pretext, saying, 
Esther. 8.3.  It is not for the King's profit, or honour, to suffer them: as if he should say, they are against the King's prerogative; for he saith, their laws are diverse from all people, neither keep they the King's laws; (so others pretend Ezra. 4.12. Dan. 3. chap. 6.13.) yea Haman pretends that the slaughter would be very profitable to the King; whereas on the contrary, 
chap. 7.4.  if they had been sold for bondmen & bondwomen, the enemy could not countervail the King's damage; so good Subjects were they, and profitable to the King; nevertheless by this means he had prevailed with the King, if God had not turned it: so powerful was the man whom the King did to much love; and that the Devil knew well enough, and that therefore he was an instrument the fit for such a work; although indeed his life was most dangerous, & his death most profitable to the King, according to that; 
Pro. 25.5.  Take away the wicked from before the King, and his throne shall be established: as if he should say, otherwise it stands in danger. As Rehoboam found, 
1. King. ●●.  who was led by the counsel of the wicked young men to speak roughly to the people. The Devil knew well enough that the strength of the King, did under God, most of all consist in the love of the people, who when they love, and are loved will give their substance and lives for him: the Devil therefore sought to alienate the heart of the King from the people, and thereby the heart of the people from the King; that so the Kingdom divided in itself might not stand, but might lie open to division, and thereby to the Gentiles, and so that by that means the true Religion might also be quite put out. And we may be sure that he hath now so laboured & still will to do the like against religion in Protestant Kingdoms & States.  
So also when God was about to re-edify the City & Temple, 
Ezra. 4. Nehem. 2. chap. 4. and chap. 6.  the Devil raised up scorners and slanderers against the builders, that they might hinder the work. And when joshua was about a good work, 
l Zach. 3.1.  Satan stood at his right hand to hinder him. So when God was 
m jud. 13.5.  about to deliver Israel by Samson; the Devil and the Philistines raised up a Delilah to hinder him. And his industry is indeed always so great, that who can look for better from him in these times? Howsoever we see what Antichrist doth daily practise against Christ, & them that are his; how also he keeps the people in blindness, and hinders the true preaching & obedience of God's Word, & therein Christ's reign; yea how the cause of the Gospel doth every where seem to go backwards, & the cause of Rome to wax lusty: yet few are moved to seek a right remedy. They who are outwardly Protestant's, inwardly Papists, they desire to rectify all things, & under pretext of great zeal & wisdom, they still seek such an excellent remedy as shall in show promise great redress, yet shall indeed come to no end, but spend in vain time, treasure and labour, give the Papists opportuintie of enlarging their bounds, make protestants be glad of peace on hard conditions, & bring the protestant cause into a much worse state; this being brought about, them appears what was indeed the drift of their designs. They that are lukewarm, and seek their own, not that which is Christ's, these are willing to connive; they will not contradict the former, but serve the times what ever they be; others have a desire to speak, but there is no place for them among Princes; others have both place and will, but they are afraid; to such a one the holy Ghost saith; 
n Hest. 4.14.  If thou altogether holdest thy peace at this time, then shall there enlargement and deliverance arise to the people of God from another place, but thou and they Father's house shall be destroyed. How great is the coldness? but why do we wonder? when as it seemeth in the time of greatest danger, the coldness should be so great, that the Angel standing in the Sun, should have need to cry with a loud voice: as if men feared whether they might for Christ's cause hurt his enemies; peradventure not allowing the cause of Religion to be a sufficient cause of war, although the adversaries neither have been, nor are so scrupulous; and God hath said of the Whore, serve her, as she hath served you; peradventure pretending also that if this were granted, the adversaries would also openly say the same things for themselves; (the Devil, the Pope & Papists will desire and endeavour that we may always be of that mind, that in the mean time, they who are otherwise affected may prevail over us all:) but in the mean while these men, who profess themselves Protestant's are unwilling to see that war undertaken as matters stand at this day both with our brethren, with the faith itself, yea & with ourselves also, might rather be called defensive 
* S. Francis Bacon Lo. Verulam his Considerations Touching a war with Spain.  and preventive then offensive; the zeal and jesuited Spirits of the adversaries giving all protestant Princes & States, so just cause of fear and preventing care. Nevertheless when our seeming protestāns, to mask & palliate their own treachery in religion, or at least to cover their own lukewarmness and cowardice, call this war ignominious and the persuasion thereunto a jesuitical doctrine, they do not, or will not see, that this is to condemn those noble Kings and their acts, who shall make the whore desolate and naked, and burn her with fire; Is not that a war undertaken for religion sake, and for Christ's cause?  
Let them therefore remember that there is great difference, between those who are of the true religion, and those who only affirm, or think themselves to be such, between those who know that they shall fight against the enemies of Christ, and those who only pretend, or imagine this thing; between those who are moved to war for the Popes, and Church of Rome's sake, and those who are moved thereto, for Christ's and their own safeties sake; between those who receive the mark of the Beast, have his name: for it seems in their meaning their Armies are called Catholic Armies, and themselves Catholics, that is universals of their ruler the Pope, who is called the Catholic or Universal Bishop; 
Isa. 63.19.  in many things Christ beareth no rule over them, therefore they are not called by his name, at least not rightly: yea between them that murder the Servants of Christ, and those who bear the mark of the living God, follow and obey him by rooting out his enemies to the glory of God, and the liberty of the Church; lastly between them who are hereto alured by the Beast and false Prophet, and gathered together by the spirits of Devils, working miracles; and those who are commanded of God concerning the whore sitting on many waters; Reward her, as she hath rewarded you, double unto her double, etc. And if this be as Deut. 7. yet Christ who is their leader doth 
p Reu. 19.11.14.  in righteousness judge and make war; they are no better to him than cananites: and his Servants follow him upon white horses, clothed in fine linen white, and clean. The blood therefore of these his enemies doth not defile them. Neither can any overcome him who overcometh the Kings, because he is 
q chap. 17.  the Lord of Lords, and King of Kings, and they that are with him are called & chosen, and faithful. There is therefore no danger or cause why these Servants of Christ should fear to fight, lest they should be vanquished in war, seeing unto them the Lord hath 
r Reu. 16.10 chap. 17.14. chap. 18.10. chap. 19.18.  assured victory, and to their adversary's destruction. He that hath promised this thing is their Leader, and 
s vers. 11.  he is called Faithful and true. He will surely do it. We have his word for this thing. And 
t 2. Tim. 2.13.  if we believe not, yet he abideth faithful, he can not deny himself.  
Those great Searchers therefore that weigh the power of the adversaries by the strength of their humane forces and polecies, (wherein indeed they seem to exceed us) are like the ten that searched Canaan, who dishartened the people with a relation of the enemy's strength; so fare are they from Calebs' faith and courage, who saw as much, and yet said, 
u Num. 13.28.  let us go up at once and posesse it. For though as Moses often said, they were seven nations greater and mightier than Israel, yet he knew that God had assured destruction to them, and victory to his people. Such men therefore may do well to remember what Christ saith, 
w Reu. 21.8.  the fearful and unbelieving shall have their part in the lake. They consider not that God doth commonly for his greater glory overcome the greatest enemies by a power weaker in all humane reason then themselves. 
x joel 3.10.  Beat therefore your plough shares into swords, & your pruning hooks into spears, let the weak say I am strong, as the Prophet willeth; and let no man withhold them from this war, fearing lest they should be defiled with blood, or thinking the issue will be doubtful, and that therefore it would be better to persuade to peace; which yet when he most would, he shall hardly long obtain from them that are governed by the Pope. Howsoever (as Polybius saith) 
* Polib. Hist. lib. 4. p. 300  If peace be just and honest, it is a worthy possession and most profitable; but if it be dishonourable and base, it is of all things most shameful & pernicious. Now if we consider how the case hath stood, and yet doth with our brethren the followers of Truth, yea and with the Truth itself, we will then grant what one proveth: 
B. Hall. Contempt. on David and Achish.  viz. that the true Servants of God are in their places, when they are in opposition to his enemies. Profession of hostility becomes them better than leagues of amity. And indeed while Protestants seek, or take peace of the Soldiers of Antichrist, they both make them think it is fear of their strength, and also so puff them up with conceit thereof, that as time serves they will be the more desirous of war, and all occasions thereof. Yea, it causeth that while such a peace lasteth, they will not cease to encroach, demand, and obtain either by flatteries or threats, till they may by peace get more to themselves and their religion, than they could have done by war. Nor is it likely, that such will longer hold it, than their advantage increaseth therein.  
Neither is it always sufficient before God to say we desire peace; especially where it is quarrel enough against them that they have the mark of the Beast, are the Soldiers of Antichrist, and members of the great whore, whose destruction is commanded. For as a famous Divine saith, 
B. Hall. Contempt. on the Gibeonites.  He that calls himself the God of peace proclaims himself the God of hosts: and not to fight where he hath commanded is to break the peace with God, whiles we nourish it with men. And who ever got by angering him to please others? or by losing his favour to get the momentary, and uncertain friendship of others? uncertain I call it, because God that hath injury thereby may therefore suffer it to be turned into deceit, hatred, and greater damage. That which men do unjustly to prevent an evil, though it seem great policy, is by God's just judgement often turned into a cause that brings the same evil upon them, as appeareth Gen. 11.4. Isa. 30.1.2.3. joh. 11.48. I know that in many places, causes & times that place may very well be alleged; If it be possible as much as in you lieth, 
Rom. 12.8.  live peaceably with all men. But when God would that the whore should be burned, and that the seven Angels have begun to pour out their vials full of the wrath of God; yea when these things are already in their progress, who is there, who if he be a true Protestant, and Servant of Christ will say that this, or the like place is congruently alleged, between free Princes of so contrary Religions? to hearken is at that time better than sacrifice, and Christ to be heard, Mat. 16.24.25.26. joh. 12. If any man serve me, 
joh. 12.25.26.  let him follow me, and where I am there shall also my Servant be. If in war, then with him, if in peace, then with him. When diverse Kingdoms forsook the Beast and whore, to follow the Word, it was said, The Kingdoms of this world are become the Kingdoms of our Lord and of his Christ. 
Reu. 11.  Since that time Christ, and they that follow him have continually skirmished against Antichrist and his followers, and should continue so doing, till Rome and Antichrist should be destroyed, as is showed Reuel. 14. chap. 15. chap. 16. etc. And will Princes and States than that are his Lieutenants suffer the Beast and his to recover or spoil any of these Kingdoms, either by force or fraud? surely if they do, those Princes will condemn them, who with all their might defend and extend the dominion of Antichrist: and so will they also who at the Pope's beck led great Armies to recover Palestina: and that though God in Scripture require no such thing, but rather shows that it shall lie under the curse till the restauration of the jews: 
Reu. 11.15.  whereas he saith the contrary of these Kingdoms.  
And yet the jesuits, Priests and other Papists go about with the firebrands of error and sedition, that like Sampsons' foxes they may at least spoil these vines & garnaries which are Gods, and not, as his foxes did, the enemies. Now they that are in authority may know if they will that Christ our 
d Can. 8.11.  Solomon had a vineyard, he let it out unto keepers; and that therefore they should think of that, 
e chap. 2.15.  Take us the foxes, the little foxes that spoil the vines. Especially seeing their cunning Priests are such as the wonderworking dreamer, and false Prophet, of whom God saith, 
f Deut. 13.8.9. and chap. 17.7.  Thou shalt not consent unto him, nor hearken unto him, neither shall thine eye pity him, neither shalt thou conceal him. But thou shalt surely kill him. 
g Num. 25.16.  Vex the Madianites, and smite them for they trouble you with their wiles: 
h Gal. 5.12.  I would they were cut off that trouble you. For thief indeed are the rivers and fountains, through which the waters of error, which come from the Romish Sea, are conveied into every corner of the Land to the destruction of Souls. These fountains and rivers are also, as it were the dougs, by which that Sea is nourished, as they by it. And indeed thief are they that venture to convey floods of those waters of error and treason into those Lands where Popery is thrust out, hoping thereby to bring people back from the obedience of their Princes, and indeed of Christ himself unto the obedience of the Pope their Master. For which they have been justly punished with death, as is signified Reu. 16. The third Angel poured out his vial upon the rivers and fountains of waters, and they became blood. Which vial was indeed poured out about the year 1581. when in England, it was ordained by public authority, that all they that should endeavour by any means to draw the minds of the subjects from their obedience toward their lawful and natural Prince to the Pope, or for that purpose should draw them to their religion, should be put to death as traitors: the good example of which Edict was in some measure followed against the jesuits in other Kingdoms. And questionless this is that which is signified by that vial. For indeed herein the Lord gave them blood to drink; because they that brought these waters of Rome, brought them with the danger of their lives; and therefore they were not only turned to blood to those that sent them, nor only to blood in themselves being apprehended; but also if they escaped a while to convey them, they were also turned into blood to those that received them, as David said, of the water of Bethlehem, which the three mighty men fetched him through the host of the Philistines; 
2. Sam. 23.17.  is not this the blood of the men that went in jeopardy of their lives? Thus the righteous God gave the Priests, and jesuits blood to drink, who as we know have caused many good Christians to be killed by the Inquisition, and by animating Popish Princes to make war against Protestants. This is that therefore which the Angel of the waters saith there, Thou art righteous, o LORD, which art, and waste and shall be, because thou hast judged thus: for they have shed the blood of Saints and Prophets, and thou hast given them blood to drink, for they are worthy. If God's Word say they be worthy, what Christian will plead for them that such laws should not be executed on them? Will they do the like by us?  
And therefore they who profess themselves Protestant's, should methinks take heed, that they do not so much as think that kind of justice to have been to severe, and especially that they dissuade not from the execution of such laws, nor give reasons against them, lest they be thereby found to help the Beast, yea to charge God of injustice, and even to dispute against the holy Ghost, who by the Angel saith, they are worthy. Which that no man might once doubt S. john saith there, I heard another out of the Altar say, Even so Lord God Almighty, true and righteous are thy judgements. Thus then at least the Romish Clergy are worthy. And the rest have the name and mark of the Beast. Many of them fight his battles, and have sought our destruction; yea have slain many of our Brethren, and led many into captivity, as was foreshowed Reuel. 13.10. therefore that should be heard, and remembered which God there saith concerning every one of them, He that leadeth into captivity shall go into captivity: 
Reu. 13.10.  he that killeth with the sword must be killed with the sword. And indeed the greater part of them have wished our destruction, or subjection by the sword, if not contributed to the effecting thereof; and thereby have both made themselves guilty, and also given us assured testimony that this Scripture must shortly be fulfilled in requital of those slaughters, and other disasters wrought by them. And all of them are members of that great Whore, which sitteth on many waters, and therefore are such as those of whom it is said, Thou shalt not seek their peace, 
Deut. 23.6.  nor their good all thy days for ever. God hath said of the Whore sitting on many wait s, Reward her as she hath rewarded you, 
Reu. 18.6.  and double unto her double according to her works: in the cup which she hath filled, fill to her double, etc. and though he hath hereby principally designed the City of Rome; yet the City, or Woman is also to be considered as she sitteth on many waters, which are peoples, and multitudes and Nations. For whereas it is said, The tenth part of the City fell; he doth not mean of Rome, as she sitteth on seven mountains, but on many waters. From those days, or rather from the time when the Kingdoms of this World are become the Kingdoms of our Lord, and of his Christ; the Whore and Antichrist with her have been as a rotten, or ruinous house ready to fall.  
But the jesuits & Priests have obtained great props to uphold her; which indeed are great Kings, and Princes especially the King of Spain; and house of Austria: Now that Protestant Prince which seeketh to weaken these props, and pillars by an honourable war, (as of late that noble Queen Elizabeth did) he without doubt doth a work very acceptable to God, as tending to the Ruin of Rome and of Antichrist, who otherwise can not be overthrown: but if he spare the props, or strengthen them, although he vainly hope thereby to strengthen himself (as they did Isai. 30.2.) among whom will Christ our Captain, and judge find him? seeing he saith, 
Mat. 12.30.  He that is not with me is against me, and he that gathereth not with me scattereth; 
August. de peccator. meritis 18.  and as Augustine saith, Nec est ulli ullus medius locus, ut posset esse nisi cum Diabolo, qui non est cum Christo. Neither is there any middle place for any man, that he can be with any other than the Devil, who is not with Christ. We must not therefore do such a thing under the wilful hope of doing God the better service, as to his exceeding loss Saul did 1. Sam. 15. and likewise Ahab 1. King. 20.28.42. so dangerous a thing it is for a man to make himself wiser then God. It is not therefore so small a matter to neglect the commandment of God, and all the good that may come of this obedience, under every pretence.  
But peradventure they who are otherwise affected will say, if to neglect this cause may be imputed to some for a fault; nevertheless there is no such danger in it, if we remember that Christ died for Sinners. Saint Paul will answer them, That he died for all, 
2. Cor. 5.15.  that they which live, should not hence forth live unto themselves, but unto him which died for them, and rose again; and that must needs be, that as they should therefore live unto him in other things, so in this also; especially in such times as thief, when the injuries done unto the Church, and even to the Truth himself, seem to require it of all that any way can give help. We must not think that the members of Christ, who profess and follow the Truth must always suffer under Antichrist, and his adherents; much less Christ himself, who is the Truth. For as we may see Christ did many years ago begin to conquer, 
chap. 11.13.  when the tenth part of the city fell, and the everlasting Gospel was already begun to be preached. For of those times it is said, fear God, and give glory to him, for the hour of his judgement is come; 
Reu. 14.6.  If it were come then in the time of Luther and Caluin, how much more in these our days who live so many years after them? Let no man now put off the time of judgement, seeing also of those times it is said for God's honour, our comfort and their terror, Thou hast taken unto thee thy great power, 
chap. 11.17.18.  and hast reigned. And the nations were angry, and thy wrath is come, and the time of the dead that they should be judged, (or revenged) and that thou shouldest give reward unto thy Servants the Prophets, and to the Saints, and to them that fear thy name, small, and great, and shouldst destroy them which destroy (or corrupt) the earth. 
vers. 19  Then the Temple of God was opened; and the seven Angels come out with their vials full of the wrath of God, as is showed chap. 15. where 
* see chap. 15.5.6.  you may see that he cometh again to this very time of the Temples opening, (mentioned chap. 11.) to show what should presently follow; and that the judging and destroying mentioned chap. 11.18. is meant of these seven vials full of the wrath of God, and which are the last plauges inflicted on Antichrist and his followers, and other wicked men: and consequently that from that time forward, Christ doth maintain war against the whore, and Antichrist; and that not spiritually only, by the word, but even with the very swords of Princes, as may appear from chap. 16. in diverse of those seven plauges, also chap. 17. vers. 16. where the Kings destroy Rome, which must needs be one of the 7 plauges, because these seven are the last plauges: it hath therefore seemeth to many to be the sift, because that is poured on the throne or seat of the Beast, which is Rome; and yet the war is still continued, chap. 19 where we see that the armies called against Antichrist are said to follow Christ, 
chap. 19  who is their Leader, or General.  
Is he then in the field, and are we afraid to follow him? or do we think that all the war is for a Kingdom not worth the labour? or where the General being victor doth divide no spoil among his followers? If it were so; yet methinks when Christ jesus is the General, there should want no followers. The Pope's Kingdom is of this world, and therefore his followers fight for him, because he gives them temporal rewards, and promises spiritual, though indeed he can not perform promise. Christ's Kingdom is not of this world, therefore men fight not for him; 
joh. 18.36.  as he saith, My Kingdom is not of this world: if my Kingdom were of this world, then would my Servants fight. This he spoke when he was to suffer, and did not desire that any should fight to rescue him. But now (as you have seen) he is to subdue enemies by the sword, and therefore looks for followers to fight, though his Kingdom be not of this World. Yet besides spiritual honours and blessings, our Saviour and General offers great temporalites to his followers, when he saith, 
Reu. 17.16.  they shall eat her flesh; that is indeed her riches and revenues: and again, Come and gather yourselves together unto the supper of the great God (viz. unto a feast, that he should make them, as Isa. 25.9.) 
Chap. 19.17 18.  That ye may eat the flesh of Kings, and the flesh of Captains, and the flesh of mighty men; etc. that is indeed to take their riches, pofessions and revenues. Howsoever; the time being come, it will not suffice to say, we are like to have no pay; 
Reu. 18.1.  or we have not yet had any such special commandment to go forth. For without doubt those places of an 
a Vers. 4.  Angel descending from heaven, of a 
b Chap. 19  voice from heaven; of an 
c Chap. 14.  Angel standing in the Sun, are not to be taken literally: but in those places is signified the voice of God in some Princes, Ministers, or others standing in the light and confidence of the truth: to these other Servants of Christ hearken, and are hereby said, 
d Chap. 17.14.  to follow the Lamb whithersoever he goeth; and to be truly 
e joh. de Rada. par. 2. Theol. controu. inter Scotum, & Tho. cont. 20 act. 2. conclus. 6. Parcl. de potest. Pap. cap. 41. p. 341.  called, and chosen and faithful. The Papists boldly teach that, f Lice: praeceptum Praelati sit irrationale, & pro tale meritò quand●que haberi potest, tenetur tamen subditus illud obseruare: though the commandment of the superior be unreasonable, and may well enough be thought to be so, yet the inferior is bound to obey it: that men are bound, Papae sententiam exequi, to put the Pope's sentence in execution. And so we perceive the jesuits and Pre●sts to go forth, persuading Princes & people by diverse means to root out the Protestants; and we see them labouring what they can to do so; so truly do they worship the beast, and his Image: and shall they then that are Christ's, and pretend to love him, be more afraid to do the commandments of God in rooting out them? especially seeing that harlot is the common destruction of souls. There is no fear in love, 
1. joh. 4.18.  but perfect love casteth out fear: he that feareth is not made perfect in love. Why then should they fear? Do they think that Christ will without their labour revenge them? he can indeed, but his purpose is not so to do, seeing he saith to them of the whore, which sitteth on many waters, Reward her, as she hath rewarded you, fill her double, etc. 
Reu. 18. Num. 25.17  As of old he said, Vex the Midianites, and smite them: for they vex you with their wiles. 
joh. 13.17.  And as he saith, If ye know these things, happy are ye, if ye do them. O daughter of Babylon who art to be destroyed: happy shall he be that rewardeth thee as thou hast served us. 
Psa. 137. joh. 14.24.  But as he saith, He that loveth me not keepeth not my sayings. If therefore these things be not done, let us not lay the fault on God; but rather say unto him, 
Psal. 60.4.5  as psa. 60. Thou hast given a banner to them that fear thee, that it may be displayed because of the truth. That thy beloved may be delivered. 
* psa. 68.1.  Let God arise, let his enemies be scattered. The comfort is here, as Psa. 110. The people shallbe willing in the day of thy power. 
Psa. 110.3.  Faithful is he that hath promised, who will also do it. And though we have not believed, 
2. Tsm. 2.13  yet he abideth faithful, he can not deny himself. These things are indeed to be more especially considered in these last times of Antichrist, wherein we see or hear that our brethren have been in many places led captive and slain, 
Reu. 13.10.  as was prophesied Reu. 13.10. and that therefore we are to expect with confidence that recompense which for our comfort is there assured to the adversaries. Here is the patience, and the faith of the Saints.  
FINIS.