this is as Bellarmine saith the cheife point of the Catholike faith and the cheife foundation of all religion Then Saturnine you doe too much restraine saith § 140 he Scripture alone hurtfull to the Romish Church Calander the Catholike faith if you keep it within the compasse of the Scripture For if you admit of Scripture onely it doth goe ill with the Catholike Church as Paul the fift did wisely answer the Venetian Ambassadour Yet I will doe as you will haue mee and I will comprehend these three together the primacy of Peter the succession and power of the Pope For the Church could not long stand without a Primate and Prince nor a Prince without a successour nor a successour without a supreme power I will giue you the keies Matth. 16. Whatsoeuer you binde or whatsoeuer you loose Feede my sheepe feede my Lambes Ioh. 21. What they meant by Popish keies What by feeding When Christ therefore promised the keies of the Kingdome of heauen to Peter alone that is to the Church hee promiseth the principallity When hee committed the power of binding and loosing to Peter alone hee committed the power of the keyes When hee gaue the charge to Peter alone to feede the whole flocke hee gaue him the principallity Therefore the primacy was there promised heere it was giuen For as he that receiues the keies of a city receiues the gouernment of the city so he that hath receiued the keyes of the Church hath receiued the gouernment of the Church And because to feede is the same which to gouerne and onely Peter is commanded to feede not some but all therefore onely Peter receiued the promise first in those words to gouerne the whole Church Wherein there is ioyned to the threefold confession of his loue What to loose bind a twofold confirmation of honour but those words of Christ ioyned to the primacie do prooue the power of excommunicating which was directed to Peter alone whatsoeuer you shall binde and whatsoeuer you shall loose And that twofold one of binding Kings the other of loosing subiects not onely from sinnes but from vowes lawes and oathes For in those words whose sinnes ye remit or the power of order is giuen to all Io. 20. limited ouer sinne But in those words whatsoeuer you shall binde and whatsoeuer you shall loose there is a power not limited and vniuersall giuen to Peter alone not restreyned to sinnes not to persons because he doth not say whomsoeuer but whatsoeuer Whence it followeth that Iames the King of Great Britanie doth either not belong at all to the sheepfold of Christ or that he is subiect to Peter and to his successor the Bishop of Rome the chiefe Pastor as well as the King of France and Spaine that as Kings catholike Kings very sawcily resembled to Rams and Wolues but euill as vnruly Rammes so hereticall Princes as rauening wolues are iustly to be driuen by him out of the fould depriued of all gouernment the Lords being bound that they rule no longer the subiects are loose that they obey no longer Here Patriot An egge saith he is not so like an § 141 egge as Saturnine to Bellarmine who as if he had distrusted that the primacie and principalitie of Peter could be proued out of one place huddled three together whereby he boasted in Tortus that it was most plainly founded Here before I weigh Saturnines argument I purpose to marke the popish Doctors wrangling among themselues by what Text of Scripture the supremacie of Peter is said to be giuen vnto him Cardinall Contarenus saith it was giuen Contar de Sacra Christ. leg l. 3. p. 203. Bellar de Rom. Pont. lib. 1. cap. 12. Câ—nterane and Bellarmine 2. Cardinals at a farre when Christ said to Peter I will giue thee the keyes Cardinall Bellarmine contradicteth Contarene and denieth that the keyes were then giuen but promised and that the gift of supremacie was graunted with the keyes Ioh 21. when Christ said to him Feed my sheepe as Saturnine obserued more subtilly than truly saith Contarene But there is no more promised to Peter Matt 16 than was giuen to all the Apostles Ioh 10 as Christ the best interpreter expounded that his whatsoeuer you shall loose spoken to Peter in those words whose sinnes soeuer you remit speaking to all his Apostle And taught that all this power of the keyes was both common to all the Apostles and directly restrained to sinnes as Ambrose Austin Theophylact and Bernard thought Therefore the supremacie of Peter was not founded vpon the keyes § 142 But marke I pray you the singular subtlety of Bellarmine in this place which Saturnine also vsed In the first words is vnderstood the vnlimited power of iurisdiction giuen to Peter alone not restreyned to sinnes or to persons because he saith not whomsoeuer but whatsoeuer in the second words the power of order limited ouer sinne communicated to all O admirable witty interpretation The Bishop therefore may set open any prison resolue any hard doubt for that generall word Whatsoeuer you shall loose doth plainly conteyne all these things vnder it The right interpretation of the keies Those things are knowne and common which the Fathers both old and new both the popish and our owne haue left written in their Commentaries of the proper and true sense of the keyes all of them did comprehend the right of the keyes and the power of binding and loosing within the remitting and reteyning of sinnes the key wherewith heauen is opened or shut they make to be the interpretation of the Law as Tertullian the knowledge of the Scriptures as Chrysostome appointed for sinnes not Seignories as Bernard giuen to all Ministers that they may binde and loose that they may reteyne or remit sinnes as out of Christ Ambrose Austin Theophylact that they might rightly out and diuide the word of wrath and the word of grace as St Paul that to the obstinate this to the penitent The key of knowledge doth direct the key of power .i. the force of doctrine the execution of discipline whereby the obstinate are shut out and the penitent are reconciled Two keyes of order and iurisdiction This is the force this is the vse of the keyes whereof the Fathers made two the one of Order the other of Iurisdiction The key of order the power of the Ministerie whereby they preach the Gospell administer the Sacraments and by the preaching of the Gospell remit or reteyne sinnes The key of Iurisdiction the power of restreyning sinners by excommunication that is by expelling the obstinate out of the Church and receiuing the penitent Concil Colo sub Herman Sacra confess Concil Colon. sub Adulpho as Gropper in his booke of the Councell of Coleyne vnder Hermannus and Adulphus who said that ech key did not belong to Peter alone but was transferd to all the Apostles and their successors And Cusanus long before that Nothing said he is spoken to
Church At the last he calleth Luther that falling starre That falling starre not Luther and the Lutheranes Heretikes and the Protestants Locusts whose armie he brought out of the bottomelesse pit when hee fell Of that anone now I demand how an abiect silly Fryer as they call him out of his cloyster that examineth all things by Scriptures can bee that starre falling from heauen not that great Lucifer much lesse that little Luther can be called the falling starre but some great Byshop as loftie as the starres Lucifers mate who a good while since hath forsaken heauenly doctrin and holy life and hath betaken himselfe to earthly businesses and wicked manners that is hath fallen from heauen to earth For then are Byshops said to stand in heauen What the fall of a star meaneth when they performe their duties and then fall to the earth when forsaking holy life and doctrin they seeke after worldly matters But this doth not agree with the Pope onely for many other starres hauing beene pulled downe by the Dragons taile are falne to the earth The Popes key and the effects of it True But none besides the Pope is of that power as holy Iohn ascribes vnto him For the key of the bottomlesse pit was giuen to this falling starre This great Byshoppe while he shined as a starre in the Church that is in heauen he vsed the key of heauen committed to him as he ought but after he fell from heauen he tooke to himselfe the key of the bottomlesse pit Therefore Antichrist the Angell of the bottomlesse pit is the key keeper of hell Apoc. 9.1 1. Tim. 4.1.3 Whereof blessed Paul giueth a double reason One that by that his key hee brought into the Church the doctrine of Diuells in forbidding meates and marriages Another that lifting vp himselfe aboue all that is called god that is aboue Kings and Emperours hee doth shut them out of their kingdomes and thereby hath brought the darkenesse of the bottomlesse pit into the common wealth Is not this the liuely image of the Pope who assoone as he left of to be a starre by his fall began afterward to be a foolish fire Ignis satuus Whose key is now no longer the key of heauen but of hell For his hatred to that doctrine and gouernment that proceede from God is a most certaine brand of Antichrist Of the key I shall speake more hereafter in the Creede CHAP. VI. Wherein Antichrist is proued an Apostata and vniuersall Bishop WHom Saint Iohn tearmeth a falling starre Saint Paul tearmeth an Apostata from the faith and makes him a Captaine not of a particular but an vniuersall Apostasie whom he so sets downe with his proper markes that he seemeth to haue pointed his finger at the Church of Rome to whom euery way they doe agree She forbiddeth marriages and meates not in open blasphemie as some old Heretickes did but in hidden hypocrisie as the forenamed Apostataes as the Apostle noteth Whence I inferre thus The head of the vniuersall and generall Apostasie is Antichrist The Pope is the head of the vniuersall and generall Apostasie Therefore the Pope is Antichrist Therefore Antichrist is not a Iew or head of the Iewes who cannot be said to haue departed from Christ before they came to him but an Apostaticall Christian Lib. 4. Epist 32.34.38 And as it is obserued by Gregorie the great A Bishoppe beleigerd with an armie of Priests not a Bishop onely but an vniuersall Bishop Not that hee alone for that cause did depose all other Bishops but that he aduanc'd himselfe before all others Whence againe I argue thus An Apostaticall Christian an vniuersall Bishop is Antichrist The Pope is an Apostaticall Christian and an vniuersall Bishoppe The Pope therefore is Antichrist And that title of vniuersall Bishop Pope Gregorie calleth wicked prophane sacrilegious Whereunto to consent is nothing else saith he but to lose the Faith As hee writ to Anianus and thereby to aduance himselfe in honour aboue the Empire as he writ to Mauritius which whosoeuer doth as Iohn Bishop of Constantinople did already and Ciricius did afterward he doth pronounce him confidently to be the follower of Lucifer and the fore-runner of Antichrist The Pope first vniuersall Bishop Pope Gregory was a true Prophet alas too too true a Prophet for within fiue yeers after that King of pride whom he foretolde to be so neere at hand with his army of priests did vsurpe that chaire from whence Gregory did deliuer that Oracle and hath held it now aboue 1000. yeeres being first called the vniuersall Bishop Then vniuersall Prince because he hath the iurisdiction ouer all Bishops As first Boniface that falling starre After that vniuersall Prince created out of himselfe because he had the soueraignty ouer all Kings and Emperours as Gregorie the seuenth So that the Bishop of Rome is by a Bishop of Rome prophetically concluded to bee for his treason Lucifer Lastly Lucifer and Antichrist for the losse of his faith Antichrist But the Bishop as themselues affirme cannot erre in his definitiue sentence for hee hath the Spirit assistant and tied to the Chaire The Bishop therefore is Antichrist for that I may cast vp all into a short summe Antichrist is a falling starre a degenerating shepheard a domineering Bishop CHAP. VII Antichrist within the Church in stead of God and how he lifts vp himselfe against God DOe you not behold your selfe in this Looking-glasse Paul the fift suffer not your selfe to bee deceiued by those men who imagine Antichrist to be an outward aduersarie whom the Apostle doth make an homebred stubborne Traytor for as he doth abuse the name of a King against a King so he doth oppugn Christ in the name of Christ Whom therefore Paul doth place within the Church not without it and sitting not in a bodily gesture but in a spirituall gouernement Besides that Theod. in 2. Thess 2. the thrones of Kings are called the seats of Bishops And he sitteth not in a materiall Temple for Temple is not any where so taken in the new Testament as Bellarmine confesseth therefore in the spirituall Church for the which the Temple of God is alwaies taken as the Fathers expound it Chrysostomus Oecumenius Hieronimus ad Algasium quae 11. who all affirm he shall sit in the Church not in the Temple of Ierusalem Antichrist hee sitteth in the Temple of God not in the Temple which hee shall re-edifie in Ierusalem as is imagined for that should not bee called the Temple of God but of the Diuell Againe he is said to sit against the Temple as Augustine did well translate it out of Greeke as if he were the Temple of God that is the Church Wherein the wretched man bearing rule doth not thinke himselfe to bee God much lesse God alone as Bellarmine dreameth Antichrist is not such a foole but in stead of God for he sitteth as God and taketh vpon him as he were God
Peter that is not spoken to others for as it is said to Peter Cusan a Cardinall against Bellarmine whatsoeuer thou shalt binde so it is said to others whatsoeuer yee shall binde Here you haue Cusan opposite to Bellarmine a Cardinall to a Cardinall One Peter you will say receiued the keyes but he receiued them not as one man but as the vnitie of the Church as Pius the second said Pius 2. a Pope against Bellarmine Here you haue a Pope opposite to a Cardinall Peter receiued them not as in his owne person but as in the person of the Church For if this be said to Peter only I will giue thee the keyes the Church hath them not If the Church haue them Peter when he tooke the keyes signified the whole Church as Austin taught Tract 14. in Joh. Then Caietane the Cardinall when he could not rid himselfe out of these straites If we speake saith he formally and properly the keyes promised to Peter are aboue the keyes of order and iurisdiction But this saith Cardinall Bellarmine is not true for it was neuer heard of in the Church that there were more keyes in the Church then two which hee doth as well grant to all the Apostles as to Peter Whence I thus argue against Bellarmine Peter receiued no other power than that which was promised in the keyes as Bellarmine saith But the rest of the Apostles had all that power as the Fathers and the learneder Papists teach and Bellarmine whether he will or no doth confes Therefore Peter had no other power than the rest of the Apostles Yet Bellarmine hath a tricke how to scape hee saith § 143 that the keyes were giuen to Peter immediately to the rest mediately by Peter With hundred chaines binde fast the man And yet this flye ladd Proteus Will still escape doe what you can And yet he shall not escape for if the keyes were giuen mediately to the rest by Peter they should open and shut binde and loose not in Christs name but in Peters name Then how can that be true which Paul writeth of himselfe Paul the Apostle neither from men nor by man but by Iesus Christ For if we credit Bellarmine he came mediately either from the man Peter or by the man Peter How doth Paul affirme that he was not inferiour to the chiefe Apostles as who had receiued both his doctrine and his vocation immediately with them from Christ Will the Cardinall then father a lye vpon the Apostle and labour to proue that Paul did mediately receiue the keyes from Peter All the Apostles receiued the keyes from Christ the spirit descended vpon all the Apostles in fiery tongues All the Apostles receiued the keyes and fiery tongues from Christ All the Apostles are pillars All the Apostles are said to be the pillars of the Church as the Fathers obserued out of the Scripture What Did Bellarmine read that to Peter was giuen a greater and a better key than to the rest of the Apostles Hath he heard that a larger and a more shining fiery tongue than the rest sate vpon Paters head as the prince then vpon the other Apostles heads Hath he learn'd that of twelue pillars one was set more firme and surer than all the rest that the house might be more supported by that than by the rest which if Bellarmine knew not let him leaue of to play the foole and to tell vs that the power was giuen to Peter immediatly from Christ and to the rest mediately by Peter as it were by assignment Marke I beseech you Calander I cannot say whether more wicked or more ridiculous consequences follow necessarily out of this place of the keyes The keyes are promised to Peter § 144 Therefore to none but to Peter Wicked and ridiculous coÌ„clusions Two keyes were giuen as badges of the ministerie Therefore three Crownes as badges of the Empire For when Christ gaue the keyes he gaue principalitie as Bellarmine saith Peter receiued the keyes of the kingdom of heauen Therefore of earthly kingdomes Peter can exclude Kings hereticall out of heauen Therefore out of their thrones He can binde sinnes Therefore Scepters He can shew his power in offences Therefore in possessions He can release penitent men from their sinnes Therefore trayterous subiects from their oathes He hath a key wherewith he doth loose the sinnes of Kings Therefore he hath a club wherewith he may breake their heads So Bellarmine hath changed Peters key into Hercules club He can loose and binde any thing He can therefore as Oedipus loose any riddle he can binde Turkes and beares These consequences proue that a King is not to be depriued of his kingdom for heresie but that the Cardinall is depriued of his wit for phrensie Peters key is altogether the key of heauen whereby by the preaching of the eternall Gospell hee hath opened heauen to the faithfull and penitent and shut it to the vnfaithfull and impenitent which the Pope the counterfet successor of Peter doth vse otherwise as somtime an elegant Poet played vpon this princely porter I should not maruaile much Doctor Giles Fletcher If that the Popes good grace Did happily beare the key Of that darke stigian place For he enriched hath that place with many an elfe And opened wide hell gate And entred in himselfe But sith that heauen and hell Are set so far asunder That he should beare the key Of heauen it is a wonder But now t is none at all From heauen he all shuts out And â—pes the gate of hell And letteth in that rout As the falling starre in the prophecie of Iohn he hath changed the key of heauen into the key of the bottomles pit § 145 Bellarmine being driuen from the keyes must needs betake himselfe to that his hold Feede my sheepe Why then good Sir why do you vrge this place of the keyes any more for the supremacie whereby nothing was promised more to Peter than was granted to all the Apostles as the Fathers both old and new both strangers and your owne do apprarantly proue But in this place because to feed is the same with to rule and Peter alone is commanded to feed the sheep not some but all therefore to Peter alone is giuen the principalitie ouer the whole Church being armed with a double sword with a double power spirituall and temporall which the old man saw I beleeue as lunatike Pentheus by fitts saw Two seuerall Sunnes two seuerall Moones appeare which the Fathers both old and new being of a more setled wit Bellarmines pride in making a Cardinall equall to a King and sharper insight could neuer see But Bellarmine thinketh so gaily of the pastorall vocation that in respect thereof he preferreth a Bishop before a King as a sheepheard before a sheepe which perhaps he had well concluded if Christ had said to Peter Feed thy sheepe he said it not but feede my sheepe But he doth not only prefer a Bishop before
Three meanes whereby Antichrist is vanquished 2. By the powerfull forces of Kings 3. By the glorious appearance of his last comming But if we should grant them that they should come to fight with Antichrist it would not follow for all that that Antichrist were not yet come which he so labours to proue this only would follow that Antichrist were not yet gone which wee will easily grant And is not this then a doubtie demonstration The summe is this Enoch and Elias are not yet returned out of Paradise Therefore Antichrist is not yet come It is reported of Lycurgus Lycurgus his deuise to make his common-weale endure that his cōmon weale might continue that he faigned as though hee tooke a long iourney and bound his citizens with an oath that they should not alter the forme of the common weale setled by him till he returned Lycurgus neuer meant to returne therefore hee hoped that his common weale should last for euer That which Lycurgus did in a good mind the Popish sort do with an ill intent dissembling that many things must be endured for the continuance of their Hierarchie that thereby they may blinde the eyes of their credulous schollers not to expect Antichrist as themselues haue fashioned him till Enoch and Elias should returne out of Paradise They know for a certaine that they shall neuer returne out of Paradise and therefore their Antichrist shall neuer come CHAP. XXXII The fourth Note concurring ANd yet Bellarmine doth adde another signe that doth accompanie the comming of Antichrist a most greeuous and notorious persecution which shall take away the publike worship of God which signe though in the true meaning it do most truly agree with the Pope of Rome The Pope iustly challenged for a persecutor who hath publikely taken away the true and pure worship of God as much as lyeth in him with his most greeuous and bitter persecution yet this Romane Aduocate with a cunning sleight of putting of doth remoue the infamie of this fiery persecution from the Pope that inflicts it and layeth it vpon our Church which endures it as Tacitus writes of Nero who when he had set fire on the Citie laid the fault vpon the Christians It irkes me to stay any longer in wiping away this bloody demonstration wherein hee doth so malitiously insult ouer our miseries as another Fimbria scoffs at our Sauolaes Fimbrias scoffs like Bellarmines whō Antichrist hath greeuously wounded because they haue not receiued the beasts whole weapon into their bodies What whether is this a more feeble or more cruell demonstration To the proofe whereof I cannot tell whether he shew more malice or ignorance in violent wrything of Scriptures after his wonted manner to serue his turne I will vnloose those knots and thinke it very necessarie to defend the Scripture from his miserable corruption When Antichrist shall come he shall raise the most greeuous and terrible persecution that euer was such an one wherein the publike worship of God shall vtterly cease Therefore Antichrist is not yet come As if he should say there was a greeuous persecution if a persecution vnder the Pope but not a most greeuous and notorious that the persecution of the primitiue Church was farre more grieuous and more notorious then that of ours whereof we so iustly complaine which hee termeth naught else but a chastisement What is this else but cruelly to scoffe at our miseries and scornefully to trample vpon our ashes When the Pope hath consumed so many millions of innocent men with fire and sword thus to mitigate the Popish persecution with a comparison of the Emperors persecutions and to name it not a persecution but a chastisement Which if our Princes would reuenge on Gods behalfe Charles the 5. plagued Rome as the armie of Charles the fift vnder the conduct of the Duke of Burbone is said to haue taken Rome while he washt away blood with blood and gelded those Ietcherous Cardinalls as Sadolett doth pitifully bemone the matter in his Epistles Bellarmine would leaue of with his sarcasmes to floute at our iust complaints which his inhumanitie as well as their immanitie hath drawne from vs. But let vs returne to the argument Hee confirmes the three parts of his proposition First that the persecution of Antichrist shall be the most greeuous of all others that euer were he proueth it out of the 24. of Matthew out of the words of Christ Matth 24. misalleaged there shall be then great tribulation such as was not from the beginning or shall be to the end which place that it is not to be vnderstood of the persecutiō of Antichrist but of the calamities of the Iewes both the context of the place and the testimonie of Luke doth most plainly conuince And wee read out of the 20 of the Apocalyps saith hee that Satan shall be then loosed who was bound till that time Which place is not to be referred to the comming of Antichrist as is made plaine by that which goeth before and followeth after CHAP. XXXIII Of the loosing and binding of Sathan THe comming of Antichrist doth goe before the loosing of Sathan who appeareth by the premisses to be not onely borne and of some yeeres but being of a ripe and setled age gouerned vnder the figure of the beast cap 13. so furious that he slew them that refused to worship the image of the beast his synagogue was described vnder the type of the whore making the Princes of the earth drunke with the golden cup of her fornication and her selfe made drunke with the blood of the Saints I adde also out of the consequents for the Angell by whom Satan is said to be bound for a thousand yeeres after the end of those yeeres to be loosed for a small time v 2. 3. of which small time there is mention made cap 12. reciteth that hee saw their soules who were killed for the testimonie of Christ because they would neither worship the image of the beast nor take his marke vpon them v 4. 5. But for the clearer vnderstanding of this obscure place I must first speake of some few distinctions taken out of the Text that thereby the vanitie of this demonstration may be laid open to euery mans view The exposition of the place of the loosing and binding of Satan Twise Satan is said to be bound twise to be loosed first bound by Christ that he might not destroy the soule of any of the faithfull but loosed to afflict the flesh bound for euer that by his spirituall tricks hee might not ouerthrow the saluation of the Church but loose for a time that with bodily plagues he might exercise their patience Here I distinguish the time from which he was bound from the time wherein hee was twise loosed Once from the beheading of Iohn Baptist to the Empire of Constantine againe from the gouernment of Constantine to the Empire of Ottoman the first and the Popedome
of Boniface the 8. Hee was loosed from the death of the Baptist almost 300 yeeres that he might rage in the Romane Emperours against the primitiue Church to the Empire of Constantine when hee was bound againe with the Angells chaine for a 1000. yeeres v 2. cap 20. He was againe let loose that hee might rage for a litle while v 3. as before almost three hundred yeeres in the Turkish Emperors and the Rom Bishops from Ottoman the first and from Boniface the 8 whereof he without this within 1300 yeeres from the death of Christ 1000 from the death of Constantine began cruelly to rage against the Church one in the East the other in the West There are who number the beginning of the 1000 yeeres from the yeere of Christ 73. wherein Ierusalem being defaced Satan cap 12. did endeuour to put out the Church dispersed among the Gentiles the seede of the woman which fled into the wildernes for a short time that is a time times and halfe a time which space doth well answer 42 monthes and 1260 daies as the learned teach which according to the supputation of Daniel doe make two hundred ninetie and foure yeeres In which time the Dragon as is said being angry with the woman did goe about to destroy the rest of the womans seed that remained Now in the 20. chapter where the same historie is thought to be continued the Angell is said to haue bound Sathan with a chaine for a thousand yeeres which was ended in the yeere 1703. at what time Satan is vnderstood to be loosed in Gregorie the 7. Gregor 7. in whom Antichrist as a strong man began to striue against the Empire Difference about the loosing of Satan But they seeme more rightly to interpret this place who thinke that Satan bound for a thousand yeeres was let loose at the riuer Euphrates in the outward enemie of the Church Ottoman the first Emperor of the Turkes and his posteritie the most barbarous enemies of the Christian name in whom the prophecie of Gog and Magog is thought to be fulfilled Vnlesse they be rather to be beleeued who vnderstand the place not of the Turke only nor of the Pope only but of them both counting as I said the second loosing of Satan from the raigne of Constantine wherein he was bound for a 1000 yeeres to the raigne of Ottoman and the Popedome of Boniface wherein hee was loosed after that bloody decree of the counsell of Laterane about the burning of Gods seruants termed by them Heretikes which hath most cruelly deuoured and consumed many millions of innocent men tormented with a lingring death who referre the place to Antichrist only doe shrewdly gale Bellarmines master who referre it to the Turke only doe take away Bellarmines demonstration They that referre it to them both Two staâ—es erected for crueltie when both performe the same they erect two stages one at Constantinople thother at Rome wherein wee may see a blacke Diuell furiously raging in the one and a white Diuell in the other For whereas it is certaine that the Saracens without and Antichrist within did bring many plagues vpon the Church within the compasse of that 1000 yeeres and did stirre vp many mischiefes and many garboyles within the bowels of the Church Satan being the leader and the Pope the author First I say that the inuasion of the outward enemies neither was so generall nor so continuall nor the persecution of the inward enemies although it was raised vp often for the shew of religion not so often for the cause of religion as for a greedy humor to gouerne that the Church might feele rather the outward peace to be intermitted then quite omitted and that Satans chaine did seeme rather to be somewhat slackned by the Angell rather then altogether loosned For Satan did rather nourish and increase Antichrist his darling and sweet heart with outward peace then warre flattering the world rather then threatning it bound rather then loose so that in comparison of those continuall inuasions of Turkes and the perpetuall persecutions of Popes wherwith the whole East and West Churches haue bin most miserably torne in pieces these 300 yeers The outward peace may seeme to bee giuen to the Church as a breathing time for a thousand yeeres but yet such as the Church may cry out with Esay behold in peace my bitternesse is most bitter for by those meanes whereby Sathan did grant an outward peace to the Church by the same hee assayed to take away the inward being very carefull to yeeld to the Pope his gainfull merchandize of soules while hee solde sinnes Sathan did more hurt bound then loose as it were by the drumme in the Temple at the highest rate and did racke and gather together great treasures to his companion compast him with pleasures and got him all authority all which he could not haue effected without long peace Sathan therfore was bound ☜ not that hee should not at all stirre against the Church but that he might doe it more mildly and for his owne good that hee might seeme rather to play then rage in his chaine and to play not the cut-throat but the cozener and might rather infect men then kill them and might not massacre them with murthers but deceiue them with lies and shew himselfe more a Comedian then a Tragedian and deceiue the world more with sweete baites then mingle any sower vnlesse it were when he went about to get his eldest sonne the Empire then he is sayd to play the Tragicomedian So Sathan being bound did doe more good to Antichrist then if he had beene loose yea rather he lost that being loose that hee got being bound For whom Antichrist long held blinded with superstition and deceiued with the enticements of peace those he did after so stir vp worne out with warres and discontented with persecutions that they at last rebelled against him and did very valiantly defend the oppressed cause of the Gospell Now that I haue shortly expounded the place of Sathans loosing let vs returne to Bellarmines argument who prooues out of this place that the most greeuous persecution that euer was shall be vnder Antichrist which if it touch the Turke onely it taketh away the foundation of Bellarmines demonstration if it presse the Pope the argument is brought vpon the authors head For the most greeuous persecution whereof he speaketh is come already And therefore Antichrist is come Adde that this comes neerer the Pope then hee is aware For The inward most greeuous persecuter of the Church is Antichrist The Pope is the most greeuous inward persecuter of the Church The Pope therefore is Antichrist But Antichrists persecution must be most notorious saith he The Popes persecution is not most notorious why so because all the wicked would oppugne the Church with open warre and not onely infidels and knowen sinners but hypocrites and false brethren would ioyne themselues to the Pope and laying themselues open would
of excommunication that the Catholikes shall not take the Oath of Allegeance or else retract it being taken And it is to be doubted that to whom the definition of heresie doth agree whether heresie the thing defined doth agree That Grosthead being dead seemeth with his definition as with his Crosier-staffe to strike the Pope vpon his brest Then Saturnine What Schismatikes saith he what § 21 Sigebert what Vincentius what Grosthead with his Crosiers staffe do you reckon vp As if they were not all condemned by the Church because they were at contention with the head of the Church But that wee may not seeme rather to contend with the authorities of men then of God Paul the Apostle forbad to salute an Heretike yea he warneth that after the first or second admonition we should auoide him If it be not lawfull to salute an Heretike is it lawfull to serue and obey an Heretike Paul teacheth that we sacrifice an heretike as hatefull to God as a great sacrifice to him and tha◠we flie from him as from a gangrene And shall it not be lawfull to cut of the gangrene and cast it away lest it doe infect vs when as we are bidden to cut off our owne flesh if it be affected with a gangrene Now saith Patriotta you shew your selfe a right Iesuite § 22 when as Paul did forbid that we should salute an Heretike How heretikes are to be delt withall but auoide him after the first or second admonition in one word he did forbid voluntarie societie not necessarie dutie familiar salutations which curtesie affords not reuerent obseruance which pietie imposeth priuate acquaintance whereby soules are infected not publike obedience whereby gouernment is maintained It is not lawfull to salute an Heretike will you not therefore pay an Heretike the money that is owing him yes that I would say you I demand againe whether the debt of obedience be not more iust then the debt of money which is of greater force a debt contracted in your owne consent or that which is imposed vpon you by the commandement of God § 23 Here Saturnine We owe nothing saith he to Heretikes Nothing said Patriotta Doth not the seruant owe faithful seruice to his Master being an Heretike he oweth it you say to an Infidell not to an Heretike You trifle If you owe it to an Infidell which doth oppugne the faith doe you not owe it to an Heretike who only doth erre in the faith Doth not the wife owe faithfull obedience to her husband though he be an heretike yes when nothing may be the cause of diuorce but adulterie as Christ teacheth no not infidelitie it selfe as Paul saith Lastly children are bound to obey their Parents in the Lord although they be Heretikes Therefore shall not subiects much more obey the Prince Lord of the familie the husband of the common weale the publike father of the country although he be an heretike for heresie doth not dissolue the bond of dutie but breaketh of the knot of acquaintance But heresie is a gangrene as the Apostle faith But although we are commanded to cut of all heresie as a gangrene yet are we not commanded to roote out euery heretike It were wrong with the Papists if this your opinion were setled in our mens mindes But we leaue these parts of cruell Surgeons to your selues who presently betake your selues to lanching and fearing and alwaies vse the cutting knife and fire and look not for easier and gentler remedies But seeing in this quarrell you seeme to buckle with vs with weapons out of the Scripture which you doe seldom handle whereby you proue that Kings in right may be and in fact haue been depriued that subiects may by a word be absolued as by a word they were bound with an oath of obedience Goe to let vs see before you come to the second foundation the practise of Christians what you can say against vs in the former Then Saturnine I will freely speake saith he what I § 24 verily thinke God had not securely prouided for his Church if he had not sent some holy stout Prophets and Preists who might with their Church discipline correct and keep vnder such Kings as were wicked and tyrannous when they grew desperate Examples out of the old Testament 1. Saul and might remooue them being the hatred of God and men the shame to religion and the burthen to the people Therefore we read the first King ouer Gods people because he seemed to take vpon him the spirituall function was excommunicated by Samuel at Gods commandement and put from the possession of his Kingdome although after Dauids annointing and his owne deposing he held it by tyrannicall force many yeeres and did often attempt to murther both Dauid the competitour of the kingdome and Samuel the executioner of Gods decree as he had slaine foure-score and fiue of the holy Preists the Nobites Who knoweth not that a speciall Prophet was sent § 25 of God to Ieroboam King of Israel 2. Ieroboam who did denounce the iudgement of God against the King and the Kings race because he had separated the people by a wicked schisme from the ancient and true worship of God begunne at Ierusalem and had erected a new altar in Bethel whereby the schisme and diuision from the Apostolike See is properly prefigured and ordained a new Cleargy a hunger-starued and contemptible out of Aarons order such an one as yours is The sinne was afterward so seuerely punished according to the censure of the Prophet that there was none left of the Kings stocke to make water against the wall The King did very fondly lay hold vpon the man of God to kill him because hee thought the denouncing of Gods iudgement was treason against the Kings crowne and dignity § 26 3. Ozia We read likewise that Ozia the King of Iuda beeing puft vp with intolerable pride not content with the honour of a King did insolently presume to vsurpe the spirituall and Priestly office being stoutly withstood by Azaria and 80. other Priests and violently expelled out of the Temple and that because he threatned and resisted the Priests he was strucken with a filthy leprosie and therefore not onely cast out of the Temple but by their authority separated from the company of men which was a speciall figure of the Priestly authority vnder the new Law which may excommunicate Kings as well as others for heresie which is a spirituall leprosie and committed the gouernment of the Kingdome to Iotham his sonne An apparant example that it is lawfull for Priests to take armes and by force to bring vnder the wickednesse of Kings when as they deeme it is auailable for the preseruation of religion and the honour of God § 27 The zeale of the good Priests in the depriuing of that wicked Queen Athalia is worthily commended 4. Athalia whom Iehoida the cheefe Priest with a power of the Priests and Commons did command to be
Ecbertus ruine Eebertus flying out of his throne into a sincke-hole to saue his life lost it Conradus the elder sonne being rightly disinherited of his fathers kingdome which hee had betrayed died miserably Conradus ruine Henry the younger sonne being instructed by the Popes lesson to breake his oath wherewith hee bound himselfe to his Father Henries treacherie against his father first leuied an armie against his Father And when by the intercession of diuers of the nobilitie who regarded the sunne rising more then the sunne setting the quarrell seemed to be ended between the Father and the Sonne the sonne allured the Father with promises teares and Oathes to enter into a castle whom he receiued as an Emperour but detained as a prisoner and made him this offer that either he should resigne his crowne or his head O most periurde and vilanous parricide O most wicked scholler of a wicked master That stone which Gregorie the 7. first moued against § 104 Henry the 4. Emperour with his ouerthrow as it appeareth the same other Popes afterward haue not left off to cast downe vpon other Emperours and Kinges sometime with no better successe alwaies with no lesse disgrace to the Church As Adrian the 4. and Alexander the third against Fredericke the first Honorius and Gregorie the 9. and Innocent the 4. against Fredericke the 2. two very wise deuoute and valiant Emperours that we name no others For Adrian the 4. Adrian against Fredericke an agreement being made with the Cardinalls and William King of Sicely and other peeres and cities of Italy that they should expell Fredericke the first out of Italie first cast out his bolt of excommunication And when a flie shortly after had choakt Adrian as he was a drinking Choakt with a flie Alexander the third persecuted the Emperour in the same footsteppes hee sent out his Cursitors out of his owne bosome who should sollicite Crema Placentia Vâ—rona Mylaine Brixia to rebellion he did more incense William the King of Sicely his aduersarie to assault Fredericke He did corrupt Henry Duke of Saxonie and made him forsake his soueraigne in the field hee raised vp the French the English the Spanish and the Venetian to molest and vexe him with these deuises and engines he endeauored to strippe the Emperour of his kingdome and his life But God did so blesse and assist his seruant Fredericke that he tooke the cities of Italy and ouerthrew them droue the treacherous Duke out of his dukedome and the Pope from his Popedome and made him flie to Saint Marke at Venice vnder the habite of a Cooke Although hee afterward being mooued by naturall affection to release his sonne out of captiuity suffred himselfe to be there trod vpon by Alexanders feete Alexander trod vpon the Emperours necke Which base indignity was not so reproachfull for the Emperour to suffer as for the Pope to commit § 105 It is not requisite to touch the causes why the Popes thought meete that Henry the 4. As Cardinall Wolsie deâ—lt with King Henrie the 8. Emperour and Fredericke the first should bee deposed whenas there was no lawfull power or iust reason for any Popes at any time to depose Emperours Adrian the Pope that followed was displeased with Fredericke the first because the Emperour had set his name in his letters before the Popes name because he forbad the Cardinalls vnder the colour of visiting the Churches to robbe and to spoile them i. because hee withstood the Byshops ambition and auarice As Gregorie the seuenth set vpon Henry the fourth that hee might transferre the donation of byshoprickes taken from the Emperour to himselfe so Adrian to exempt the persons of Byshops whereby neither in respect of their benefice or duty they might adheare to Princes Fredericke the second had good successe against the Pope Pla. in Greg. 9 The like causes did incense Honorius and Gregorie the 9. and Innocent the 4. against Fredericke the second his Nephew whom God did assist being so vnworthily abused that hee handled the treacherous Cardinalls according to their deserts plagued the Popes and his Priests shut vp Gregorie the ninth and brought him to that miserie that he died in great anguish of minde Let the Pope take heede lest if hee Gregorize with Princes Princes Henrize and Frederize with Popes Neither is Innocent the 4. Conuina Theobaldus Franciscus Gulielm de San. Seuerino Pandulphus therefore the more happy § 106 man that by the name of the Church the power of the keyes the discord of princes the negligence of Byshoppes the superstition of the people he droue Fredericke the second out of his Empire and prouided two other to bee chosen in his roome For if they had not preuailed more with conspiracies and poysonnings then elections Caspini in Freder 2. Fredericke murthered they could neuer haue surprized Fredericke that noble Prince But at last hee was taken away by poyson as he returned into Apulia Whereof when he seemed to haue recouered hee was choaked with a pillow by Manfred his bastard sonne as hee lay in his bed These bee the actes of Popes whereby they ruinate Princes and so highly aduance their Popedome The popish engines against Princes Excommunications wherewith as with hookes they catch after kingdomes and as with whippes to scourge kings open rebellion whereby they tosse Princes vp down as balles with their feete and secret conspiracies wherby as with ginnes they lay for and entangle Princes and take them vnawares that they may more couertly take them out of the way by poyson That there is a great doubt as I said left whether the Byshoppe of Rome grew more by the vertue and obedience of his predecessors or by their treacherie and wickednes whether by the beneficence of former Emperors or patience of the later he is come to that height and toppe of greatnesse that the world wonders at I haue now laid the two foundations of obedience toward a King whatsoeuer he bee and of the fealtie of their subiectes One in the perpetuall and vnchangeable decree of Christ the other in the perpetuall practise of the ancient Christians and chiefly of the Byshops of Rome for eight hundred yeares at the least till worldly ambition had cleane put out all pietie and religion § 107 Here Saturnine that I may omit saith he other things least our disputation be ouerlonge which you haue collected out of histories concerning the Byshoppes of Rome that one I cannot passe ouer that you said that Gregorie the 7. whom you defaced as much as you could was the first Authour that excommunicated and deposed Kings For both Leo the 3. Emperour was excommunicated by Gregorie the 2. and plainely depriued of all his temporalties he held in Italy and the Greeke Emperors were remoued from the Empire by Leo the third Byshoppe of Rome for defect in religion and forsaking the defence of the Church and the Empire translated to the Germaines The defence
Byshoppe and by the power and authoritie of the King § 180 There are some who foolishly compare these two together there are other who doe wickedly mingle them together so that one doth destroy the other which God hath most wisely ioyned together that one should helpe the other Now this spirituall power if you respect Christ Ephes 4. is monarchicall vnder him alone if men it is aristocraticall vnder many as wee shewed out of Paul The ciuill is of three sorts Either belonging to the People Princes or cheife King Which last when wee set foorth wee disgrace not the rest The duty of a Byshoppe It cannot be denied but that the byshoppe in his spirituall perfection and comfort doth excell the King for God doth not appoint the King but the byshoppe to bee the seedsman of his word the Messenger of his grace the disposer of the mysteries of his kingdome But in the outward authoritie and power of compelling the King doth excell the byshoppe while hee commandes that which God alloweth Neither do I so preferre the ciuill gouernment before the spirituall but do affirme that the same God who teacheth those that be simple and draw such as be willing by the mouth of the minister doth draw those that bee negligent and constraine such as be retractory by the sword of the magistrate whom the spirit and God of the spirits hath ordained to that purpose Yea truly they who set the ciuill gouernment behind the spirituall simply as the body behinde the soule and the flesh behinde the spirit do make a very fleshly comparison betweene Kings and Byshoppes vnlesse they imagine Byshoppes to be without bodies and Kinges without soules And who so inferre thereupon that a godly king cannot inflict a punishment vpon a wicked Priest doe deface holinesse in the King as a matter temporall and aduance wickednesse in a Priest as a matter spirituall And who thence conclude that a Christian King cannot promote holy rites by his lawes as well as a minister can by his doctrine and censure giue more without cause to the shauing of a Priest then to the character of Baptisme and do foolishly preferre priestly annointing before the Princely And they seeme not wel to vnderstand what those excellent lights of the world Constantine Iustinian Theodosius Valentinian Gratian Zeno Charles the great Lâ—wes his sonne and Lothary his nephew and many other Kings and Emperors did out of Gods word iustly commaund Byshoppes in causes ecclesiasticall and wherein they did obey Byshoppes as was made manifest before But the Byshoppe hath power from God to gouerne § 181 the Church as is before said therefore aboue the King in the gouernment of the Church I distinguish of the gouernment One was Inward Outward It is one thing to administer the inward another thing to order it In the administration of the inward gouernment a Byshoppe doth excell a King in the ordering of it a King doth excell a Byshop I confesse a Pastor is superiour in feeding so Carpenters in building and Mariners in sayling are aboue a Prince A Priest not aboue a Prince What then are they simply better It is a fallacy from that which is in part to that which is simply But the actions of a Byshoppe are more excellent then the workes of a King as the preaching of the word the administration of the Sacraments the remitting and retaining of sinnes Therefore a Byshoppe doth excell a King But the working and perfection of these things doth depend not vpon the arbitrement of the Byshop but the commandement of God August cont Cres lib. 4. c. 6. Ambros There is a double spirituall power 1 Ministeriall of men 2 Imperiall of God Therefore the credit of these actions must serue the glory of God not the honour of the Priest The spirituall worke is of God A Byshoppe great not in respect of his person but doctrine the bodily seruice is of the Minister Men in the remission of sinnes doe not exercise the right of power but doe exercise their Ministerie They pray God doth grant The ministerie is from men the gift from an heauenly power The reason therefore drawne from the perfection of heauenly graces in the Church to preferre the person of a Priest before the person of a Prince is very weake because the subiection due to the sword is annexed to the person of the Prince the worthinesse and power due to the key is not annexed to the person of the Byshoppe but to his doctrine § 182 By Gods law obedience is due to each For hee that saith keepe the commandement of the King saith likewise obey your Prelates who watch ouer your soules But we are to hold this that here are not to be vnderstood by Prelates Popes and Cardinalls who obtrude their owne inuentions vpon vs but holy and Christian Byshops and Pastors who deliuer the word of God vnto vs as the Apostle addeth for wee are not tyed to the decrees of Doctours but to the oracles of God Therefore the obedience required is not the outward subiection to the person of the Priest but an inward submission to the doctrin of Christ and an allowance and practise of the same For in respect of the person Byshoppes are called seruantes and their function is called a Ministery as I said Therefore the greatest King is bound to beleeue and obey the least seruant of God deliuering his Lords will And he oweth that subiection to the Lord not to his Messenger to his doctrine not to his person For hee commeth not in his own but in the Lords name which may be as truely said of the meanest Minister as of the greatest Byshoppe What a Byshop may do A Byshoppe therefore may teach a King that is ignorant may reproue him being an Hereticke as the Prophet did Ieroboam king of Iuda may admonish him being of a bad life as Iohn did Herod may correct him being a Tyrant as Elias did Ahab may reprehend him being otherwise good if hee doe openly and greeuously trangresse as Nathan did Dauid and depriue him of the sacrament of grace while he repent as Ambrose did Theodosius But whether he can remoue him from the companie of his faithfull subiects by excommunication it is a great question and diuersly discussed by the Fathers They who hold it may be done by the Byshop do denie for all that that the King by him may bee put from the obedience of his subiectes much lesse being excommunicated bee abandoned by his subiects and killed either by open force or secret treacherie as certaine of the popish sort doe hold I say certaine for the honester sort decree otherwise and commit the King to the Byshoppes cure submit him not to his Court. For the King is the Lords seruant and the Byshoppes Lord as I said before subiect to the Byshoppes pulpit not his consistorie that he may be directed by him not iudged by him A Byshoppe is appointed to perswade not compell not to gape
with their decrees The popish levvd dealing Here the Popes side haue brought in so many voluntarie corruptions forgeries impostures wherewith they might foyste in false Canons and blot out true that they who haue dealt so deceitfully are rightly deemed to haue a bad cause Lastly wee brought into open view not only the doctrine and practise of Christ and Peter that the literall sense hath reproued this supremacie which the allegoricall sense of the Scripture did not proue and that literall sense is confirmed not only by the testimonie of the ancient Fathers and Doctors of our owne side but by the testimonie of the very Papists themselues So that this tower of Babylon being not only bereft of her rotten weake vpholders but being also thrust at by our strongest engines that is by the decrees of the Church and oracles of scripture must needs be shaken in peeces and fall to the groud Therefore the supremacie of Peter that in Bellarmines iudgement is a transcendent thing aboue all by the censure of the Scripture is nothing at all and the succession of the Pope is not from the institution of Christ as they say but from the fact of Peter and this fact is proued not by any certaine reuelation but by an vncertaine vision Behold why the primacie of Bellarmine in Tortus did vaunt that this article of the catholike faith had a sure ground in the Scriptures And now marke Calander to what passe all Bellarmines deuises are brought The deposing of a King hangeth on the excommunication of the Pope the power of excommunication is vnited to the supremacie the supremacie hath the beginning from a Primate but the Primate though hee be narrowly fought for yet cannot possibly be found in the text Where is then the supremacie where is the power of excommunicating Kings where is the right of deposing them Truly your Primate hath either a bad title or a bad Patron But the Patron is said to be very good therefore the title is very bad But the Papists will accept any thing at his hands as he hopeth with whom if hee preuaile in this cause it is more for the credulitie of the Readers than the wisdome of the Writer Then Regius The supremacie being ouer-turned that double power which is so annexed to the supremacie must needs be ouer-turned the spirituall and the temporall The spirituall whereby as a Bishop by excommunication hee thinks hee may driue from their kingdomes Kings that are in opposition whether Heretikes or Roman-Catholikes The temporall whether it be direct or indirect whereby hee may as the chiefe spirituall Prince take the Crowne from one and bestow it at his pleasure vpon another But of the temporall we shall see afterward Excōmunication the mother of rebellion Now let vs consider of the spirituall This great Sophister when the Pope of Rome purposed to shoot his venemous arrow at the head of the Prince he bent the Popes bowe with this double power as it were with a double stringe that if the temporall did faile the spirituall should hit him home Which if I should not accompt holy as the desire of gold is holy I should lye For this tricke of popish excommunication wherewith he bindeth Kings that they cannot raigne or absolue subiects that they doe not obey the world hath felt long since that it is but a diuelish arte as Vrshergensis saith which hath brought in treacherie and rebellion vnder the cloake of faith and religion dreadfull to Kings damnable to subiects to whose bodies it hath brought destruction and damnation to their soules as appeareth manifestly by the former Dialogue § 222 Then Saturnine We saith he for our parts do not greatly care what Heretikes say what the Church ordeynes that we regard neither are we bound to their conceits but to hir decrees And wee retayne the supremacie by a double right by claime and by possession About the claime the Heretikes haue often moued many brawles from the possession they shall neuer remoue vs. Then Regius you say that you regard the constitutions of the Church as you call them I wish rather you should regard the oracles of Scripture You say that you hold the supremacie by a double right by clayming and by possessing The Pope is falne from the right of a great claymer as Patriott hath plainly won Now at the last you vrge another right of a great possessor which what is it else than the right of a strong theefe For what other law belongs to theeues than to brag that that which they possesse is their owne howsoeuer they haue got it Now seing the supremacie is not grounded vpon Gods institution but mans ambition which you see to be clearely ouerthrowne by the oracles of the scripture and decrees of the Councells it followeth now that the serpents head being broken we breake in peeces likewise the rest of his members Then Calander Saturnine seemes to bee driuen to straites when as being beaten from the right of clayming he flyeth to possession That therfore you may haue a breathing time let vs put of the conference about the other Articles till another day for now it is more than time that you refresh your minds being tyred with the labor of this discourse A Table of the principall matters conteyned in this Treatise A. ABomination of desolation what is ment thereby 82. 90 Absurdities 78. 108. 133 An admonition to popish Princes 156. Adrian against Fredericke choakt with a flye 253. Agathus obedience to Constantine 249 The oath of Allegeance and Supremacie confounded 240 Ambrose did obey Valentinian an Arrian 248 Alexander the 3. in a Cooks attyre 374 Alexander and his foure Princes 99 Alexander trod vpon the Emperors necke 254 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereof it is a note 6. Antichrists type in Daniel himselfe in Iohn 2. The reasons 98. Hee began to worke in Pauls time 2. He must decay by the preaching of the word and perish at Christs last comming 793. Epiphanes described in Daniel not Antichrist 3. Hee shall worke wonders 3. Hee is held for one single man 5. The reasons ib but is a succession 9. Antichrist hath two hornes like a lambe speaketh like a dragon 5. 40. Antichrist is Christs Vicar in apparance in truth his aduersarie 6. Antichrist not a beast of three yeares and a halfes continuance 8. Heresies makes the great Antich 8. 28. Antichrist is the Land beast 9. As many Marij in one Caesar so many Antichrists in one Antichrist 11. He is that man of sinne and sonne of perdition 11. Antichrist in many ages yet but one 11 The popish description of Antich 12 a bearer 39 Antichrist a falling starre an Apostata a Renegate from the Lord. 13 He is not a Iew but an Apostaticall Christian 15. He sitteth in the temple of God or against the temple 17 He doth not openly deny Christ 19 Antichrist denieth Christs two natures three offices and the benefits therof 20. 21. 26. 27 His kingdome darke and smoakie